Shabe Baraat (Nisf Shaban) Ki Haqeeqat

SHAB E BARAAT (NISF SHABAAN) KI HAQEEQAT

⭕NOTE: THIS ARTICLE IS WRITTEN AND VERIFIED BY AHLE SUNNAT RESEARCH CENTRE SCHOLARS TEAM

1. MAHE SHABAAN KI FAZILAT.

📗 HADITH:

“Abu Salma رضي الله تعالى عنه riwayat karte hai unhe Sayyadah Aisha رضي الله عنهاne bataya Rasulallah صلی اللہُ علیہِ و آلہِ وسلمِ Shabaan se zyada kisi aur mahine mein roze nahi rakhte the.”

[ ● Sahih Bukhari, kitab ul Siyaam, Baab Sawm e Shabaan, jild 1, pg 705;
● Sunan Tirmizi, kitab ul Sawm, jild 1, pg 402;
● Muwatta Imam Malik, kitab ul Siyam, pg 239;
● Riyaaz ul Swaliheen- Nawawi, jild 2, pg 138]

📗 HADITH:
“Hazrat Usama bin Zaid رضي الله تعالى عنه riwayat karte hai ki maine arz kiya: Yaa Rasulallah صلی اللہُ علیہِ و آلہِ وسلمِ jis Qadr Aap Shabaan mein Roze rakhte hai is qadr maine Aap ko kisi aur Mahine mein Roze rakhte huwe nahi dekha? Aap صلی اللہُ علیہِ و آلہِ وسلمِ ne farmaya: Ye ek aisa mahina hai jo Rajab aur Ramadan ke darmiyaan mein (aata) hai aur log is se gaflat barat’te hai. Haanlaanki is mahine mein (pure saal ke ) Amal Allah Ta’ala ki taraf uthaye jaate hai. Lihaza mein chahta hu ki mere amal rozadaar hone ki haalat mein uthaaye jaaye.”

[● Sunan Nasai, kitab ul Siyaam;
● Musnad Ahmed bin Hambal, jild 5, pg 201;
● Shara Maani al A’saar- Tahawi, jild 2, pg 82;
● Musannaf Ibn abi Shayba, jild 2, pf 346]

📗HADITH:
“Hazrat Anas رضي الله تعالى عنه . se riwayat hai ki Huzoor صلی اللہُ علیہِ و آلہِ وسلمِ se pucha gaya ki Ramadan ul Mubarak ke baad kis Mahine mein Roze Afzal hai? Aap صلی اللہُ علیہِ و آلہِ وسلمِ ne farmaya: Tazeem e Ramadan ke liye Shabaan ke Roze rakhna (afzal hai). Pucha gaya ki kaun sa sadqa afzal hai? Aap ne farmaya: Ramadan mein sadqa dena (afzal hai).”

[ ● Sunan Tirmizi , Kitab ul Zakat;
● Baihiqi – Sunan e Kubra, jild 4, pg 305;
● Baihiqi – Shobul Iman, jild 3, pg 377;
● Munzari – Targeeb wal Tarheeb, jild 2, pg 72;
● Manawi – Faiz ul Qadeer, jild 2, pg 43]

📗HADITH:
” Hazrat Aisha رضي الله عنها farmate hai ki Rasulallah صلی اللہُ علیہِ و آلہِ وسلمِ ko tamaam mahino mein Shabaan ke roze zyada pasand the. Phir usse Ramadan se mila diya karte.”

[ ● Sunan Abu Dawood, Kitab ul Siyaam, jild 2, pg 253]

📗 HADITH:
” Hazrat Aisha رضي الله عنها riwayat karte hai ki Rasulallah صلی اللہُ علیہِ و آلہِ وسلمِ pure shabaan mein roze rakhte. Aap ne pucha: Yaa Rasulallah! صلی اللہُ علیہِ و آلہِ وسلمِ Saare mahino se zyada Aap ko Shabaan itna kyu pasand hai? Huzoor صلی اللہُ علیہِ و آلہِ وسلمِ ne farmaya Is mahine har woh shaks jo marne wala hai ( Aane wale Shabaan se pehle) woh likh diya jata hai aur Mein ye pasand karta hu ki jab meri azl aaye to mein roze ki haalat mein rahu.”
[ ● Musnad Abu Ya’ala, jild 8, pg 311]

🔹NOTE:
IN TAMAAM AHAADITH SE MAHE SHABAAN KI UMOOMI FAZILAT SABIT HOTI HAI. ISKE BAAD BHI AGAR KOI SHAKS SHABAAN KI FAZILAT KA INKAAR KARE TO WOH JAHIL AUR MUNKIR E HADITH HAI.

🔹 2. SHAB E BARAAT YAANI 15wi SHABAAN KI FAZILAT AUR SHAB E BARAAT MEIN KHAAS IBADAT AUR 15wi SHABAAN KE DIN KA ROZA.

📗 HADITH

“Hazrat Ali bin Abi Talib رضي الله تعالى عنه . riwayat karte hai ki Huzoor Nabi e Kareem صلی اللہُ علیہِ و آلہِ وسلمِ ne farmaya: Jab 15 Shabaan ki raat ho to us raat ko Qiyam kiya karo aur Din mein Roza rakha karo kyuki Allah Ta’ala Guroob e Aaftaab ke waqt aasmaan e duniya par nuzool farmata hai (jaisi uski shaan ke layak hai) aur ailaan farmata hai: kya koi meri bakhshish ka taalib hai ki mein usse bakhsh du? Kya koi rizq maangne wala hai ki mein usse rizq du? Kya koi bimaar hai ki mein usse Shifa du? Kya koi aise hai? Kya koi aise hai? Yahan tak ki Fajr Tulu ho jaati hai”.

[ ● Sunan Ibn Majah, kitab Iqaamah assalaah wasunnah fiha, Baab Maa jaa fee lailatul nisfi min shaabaan, jild 1, pg 398;
● Kinani – Masaba al Zajajah, jild 2, pg 10;
● Munzari – Targeeb wa Tarheeb, jild 2, pg 74]

📗 HADITH
“Hazrat Abu Moosa Ashari رضي الله تعالى عنه ka bayan hai ki Rasulallah صلی اللہُ علیہِ و آلہِ وسلمِ ne irshaad farmaya: Allah Ta’ala Shabaan ki 15wi shab ko zuhoor farmata hai aur Mushrik aur chugal khor ke alaawa sab ki bakhshish farma deta hai.”

[ ● Sunan Ibn Majah, kitab Iqaamah assalaah wasunnah fiha, Baab Maa jaa fee lailatul nisfi min shaabaan, jild 1, pg 399]

📗HADITH
“Hazrat Muaaz bin Jabal رضي الله تعالى عنه . se riwayat hai ki Huzoor Nabi e Kareem صلی اللہُ علیہِ و آلہِ وسلمِ ne farmaya: Allah Ta’ala Nisf Shabaan (15wi) ki raat (Yaani Shab e Baraat) apni makhlooq par nazr e rehmat farmata hai aur Mushrik aur keena parwar ke siwa har kisi ko Maaf farma deta hai.”

[ ● Sahih Ibn Hibaan, jild 12, pg 481]

✏ NOTE: ISSI TARAH 15 SHABAAN (SHAB E BARAAT) KI FAZILAT AUR KHUSUSIYAT PAR BOHOT SE SAHABA SE RIWAYAT MANQOOL HAI AUR KASEER MUHADITHEEN NE ISSI MAZMOON PAR MUSHTAMIL 15WI SHABAAN KI TEHET APNI KITAABO MEIN DARJ FARMAYA HAI.

● Imam Tabrani ne Muaaz bin Jabal رضي الله تعالى عنه . se riwayat kiya,
● Imam Ibn Hibaan ne Muaaz bin Jabal رضي الله تعالى عنه . se
● Imam Ahmed bin Hambal ne apni musnad mein Abdullah bin Amr رضي الله تعالى عنه . se
● Imam Baihiqi ne Hazrat Aisha رضي الله عنها se
● Imam Haithami ne Majmua al Zawaid mein
● Imam Bazzar ne Hazrat Abu Bakr Siddiq رضي الله تعالى عنه . se
● Imam Khuzaima ne riwayat kiya
● Ibn Abi Aasim ne Hazrat Abu Bakr رضي الله تعالى عنه . se riwayat kiya.

Algarz kaseer Aima e Muhaditheen ne bohot se sahaba wa tabaieen wa tabe tabaieen se is hadees ko mukhtalif turuk wa asaaneed se riwayat kiya. Jab koi hadees mukhtalif turuk se riwayat ki jaaye to ek sanad dusri sanad ko taqwiyat pohchati hai aur zauf khatam ho jata hai aur hadees darja e zaeef se hasan wa sahih ke maqaam par faaiz ho jaati hai aur usool e hadees mein ye mutafiqqa qaida aur usool hai. Koi Ahle ilm iska inkaar nahi kar sakta hai.

• “IBN TAYYMIYA” NE LIKHA HAI KI 15WI SHABAAN (SHAB E BARAAT) KI RAAT KI FAZILAT MEIN KASRAT SE AHAADITH AAYI HAI AUR BOHOT SE AASAAR E SAHABA AAYE HAI AUR ASLAAF YAANI SALAF SWALIHEEN TABAIEEN WA TABE TABAIEEN KE AQWAAL AAYE HAI AUR YE BAAT SABIT HAI KI WOH IS RAAT MEIN KHUSUSI NAMAAZE PADHTE THE AUR IBAADAT KARTE THE.
[ ● Fatwa Ibn Tayymiya, jild 23, pg 132]

🔹 NOTE:
IN TAMAAM AHAADITH WA AQWAAL SE 15wi SHABAAN KI FAZILAT WA KHUSUSIYAT SABIT HOTI HAI. ISKE BAAD BHI AGAR KOI SHAKS SHAB E BARAT YAANI NISF SHABAAN KI FAZILAT KA INKAAR KARE TO WOH JAHIL HAI AUR YE USKI DEEN MEIN ZYATTI HAI.

 

🔹3. SHAB E BARAAT MEIN KHAAS ZIYARAT E QUBOOR KE LIYE JANA.

📗 HADITH:
” Hazrat Aisha رضي الله عنها farmati hai Ek Raat maine Huzoor ﷺ ko na paya to mein Aap ki talaash mein nikli. Kya dekhti hu ki Aap Jannat ul Baqi mein hai. Aap ﷺ ne farmaya kya tujhe dar hai ki Allah aur us ka Rasool tujh par zulm karega? Maine arz kiya Yaa Rasulallah ﷺ Maine socha shayad Aap kisi dusri zoja ke wahan tashreef le gaye. Aap ﷺ ne farmaya Allah T’alaa 15wi Shabaan ki raat ko aasmaan e duniya par (jaisa ki uski shaan ke laayak hai) utarta hai aur banu kalb qabilah ki bakariyo ke baalo se zyada logo ko bakhshta hai.”

IS BAAB MEIN HAZRAT ABU BAKR رضي الله تعالى عنه SE BHI RIWAYAT HAI.

[ ● Sunan Tirmizi, kitab ul Sawm, Baab Maa jaa fi Lailatin Nisfi min Shabaan, jild 1, pg 404;
● Sunan Ibn Majah, Baab Maa jaa fi Lailatin Nisfi min Shabaan, jild 1, pg 398]

✏NOTE:
IMAM ESA TIRMIZI AUR IMAM IBN MAJAH NE NISF SHABAAN YAANI 15 WI SHABAAN SHAB E BARAAT KE NAAM PAR BAAB QAYAM KIYA HAI JISSE YE SABIT HOTA HAI KI IMAM TIRMIZI AUR IBN MAJAH KA BHI SHAB E BARAAT KI FAZILAT PAR AQEEDA THA KYUKI JAB KOI MUHADDITH APNI KITAB MEIN BAAB QAYAM KARKE HADITH DARJ KARTA HAI TO UNKA US HADITH KE LIYE BAAB KO QAYAM KARNA ASL MEIN US MUHADDITH KA AQEEDA AUR MASLAK KA BAYAN KARNA HOTA HAI.

AB AGAR KOI APNI JAHALAT KI BINA PAR YE KAHE KI SHAB E BARAT KI KOI HAQEEQAT AUR FAZILAT WA KHUSUSIYAT NAHI TO YE FAQAT USKI JAHALAT AUR DEEN SE MEHROOMI HAI AUR DEEN PAR ZYAATI HAI. KYA AISE LOG IMAM TIRMIZI AUR IBN MAJAH KO BHI BIDATI KAHEGE?

✏NOTE:
IS HADITH SE SHAB E BARAAT MEIN KABRASTAN JANA SUNNAT SABIT HUWA. KUCH LOG IS HADITH MEIN ZAUF KI WAJEH SE IS SUNNAT PAR AMAL NAHI KARTE HAI BALKI MUSALMAANO KO IS SUNNAT PAR AMAL KARNE SE ROKTE BHI HAI. YE FAQT UNKI JAHALAT AUR ILM E HADITH SE DOORI AUR LAA TALUQI KI WAJEH HAI.
ZAEEF HADITH PAR FAZAIL KE BAAB MEIN AMAL KARNA AUR ZAEEF HADITH KA FAZAAIL MEIN MOTABAR HONA INDAL MUHADITHEEN WA AIMA E AHLE SUNNAT WA JAMAT MUTAFFIQA FAISLA HAI AUR USOOL E HADITH KE AITEBAAR SE SAHI HAI.

🔹 4. TADAAD (KASRAT) E TURUQ SE ZAEEF HADITH KO TAQWIYAT HASIL HO JAATI HAI AUR HASAN KE DARJE TAK POHACH JAATI HAI.

Hadith agar muta’adad tareeqo se riwayat ki jaaye aur woh sab zauf rakhte ho to zaeef zaeef mil kar bhi Quwat haasil kar lete hai, balki agar zaeef gaayat e shiddat par na ho to jabr nuqsaan ho ki hadith darja e HASAN tak pohachti aur misl SAHIH khud ahkaam e halaal mein hujjat ho jaati hai.

• MIRQAAT mein hai:
“Muta’adad riwayato se aana Hadith e zaeef ko darja e hasan tak pocha deta hai.

• MUHAQIQ ALAL ITLAAQ “FATH UL QADEER” mein farmate hai:
“Agar sab ka zaeef saabit ho bhi jaaye taahum hadith HASAN hogi ki turuq e muta’adad wa kaseer hai.”

• IMAM ABDUL WAHHAB SHERANI “MIZAANUL SHARIAT UL KUBRA” mein farmate hai:
“Beshak jumhoor Muhadiseen ne hadith e zaeef ko kasrat e turq se hujjat mana aur usse kabhi SAHIH aur kabhi HASAN se mulahiq kiya.

• IMAM IBN HAJAR MAKKI “SAWAIQ E MUHARIQA” mein dar baarah hadith “Aashura ke din Ayaal par kushadgi karna” Imam Abu Bakr Baihiqi se nakal:
“Ye sanade agarche sab zaeef hai magar Aapas mein mil kar quwat paida karegi”.

• IMAM JALAALUDDIN SUYUTI “TAQBAAT” nei farmate hai:
“Yaani mutarwak ya munkar ki sakht qawi ul zaeef hai, ye bhi tadaad e turuq se zaeef ,gareeb, balki kabhi hasan ke darjeh tak taraqqi karti hai.”

🔹5. FAZAIL E AAMAAL MEIN ZAEEF HADITH MOTABAR HAI.

¤ ZAEEF HADITH

Jumhoor Muhaditheen aur Aimah e Ahle Sunnat ka is par Ijma aur etefaaq hai ki Fazail e Aamaal mein Zaeef Hadith Maqbool aur Kaafi hai

1. Imam Abu Zakar Nawawi “Arbaeen” mein,

2. Imam Ibne Hajar Makki “Shareh Mishkaat” mein aur

3. Mulla Ali Qari “Mirqaat” mein farmate hai:

“Yaani beshak Hufaaz e Hadith wa Awlma e Deen ka aitefaaq hai ki Fazail e Aamaal mein Zaeef Hadith par Amal Jaiz hai”.

• Fazail e Aamaal ke baab mein Hadith e Zaeef par Amal na sirf Jaiz balki Mustahab hai

1. Imam Shaykh ul Islam Abu Zakaria “Kitab ul Azkaar al muntakhab man Kalaam Sayidul Abraar ” mein farmate hai:

“Muhadiseen wa Fuqah wagaira Hum Awlma ne farmaya ki Fazail aur Nek baat ki targheeb aur Buri baat se khauf dilane mein Hadith e Zaeef par Amal Jaiz wa Mustahab hai jab ki Mauzu na ho”.

2. Allama Ebrahim Halabi “Guniyatul Mustamali fi Sharah Manya tul Musalli” mein farmate hai:

(Naha kar rumaal se badan pochna Mustahab hai) Jaisa ki Tirmizi ne Hazrat Aisha رضي الله عنها se Riwayat ki ki Huzoor صلی اللہُ علیہِ و آلہِ وسلمِ Wuzu ke baad Rumaal se Aazaa e Mubarak saaf farmate. Tirmizi ne riwayat kiya ye Hadith Zaeef hai magar Fazaail mein Zaeef par Amal rawa”.

3. Mulla Ali Qari “Mauzuaat e Kabeer” mein Hadith Masaa Gardan ka Za’af bayaan karke farmate hai:

“Fazail e Aamaal mein Hadith e Zaeef par bil Itefaaq Amal kiya jata hai. Isi liye hamare Aimah Kiraam ne farmaya ki Wuzu mein Gardan ka Masaa Mustahab ya Sunnat hai.

4. Allama Muhaq’qiq Jalaluddin Dawani “Anmauzaj ul Uloom” mein farmate hai:

“Aitemaad ke qaabil ye baat hai ki jab kisi amal ki fazilat mein koi hadith paayi jaaye aur woh hurmat wa karaahat ke qaabil na ho to us hadith par amal jaaiz wa mustahab hai ki andesha se aman hai aur nafa ki umeed.”

🔹15 SHABAAN KI FAZILAT MEIN HADITH PAR AITERAAZ KA JAWAAB

📗HADITH 1:
Hazrat Abu Moosa Ashari رضي الله تعالى عنه se riwayat hai ki Rasulallah ﷺ ne farmaya: Shabaan ki 15wi shab ko Allah ki khaas rehmat mutawajjeh hoto hai. To woh mushrik aur keena parwar aadmi ke siwa apni tamaam makhlooq ke gunaaho ko bakhsh deta hai. (Jab ki woh Allah se magfirat talab kare)
[● SUANAN IBNE MAJAH, BAAB MAAJA FI LAILATUL NISFI MIN SHABAAN]

🚫 IS HADITH PAR AITERAAZ:

AITERAAZ: Ibne Majah ki Hadith e mazkoor ki sanad mein ek Raawi ‘Ibne Lahiya’ bhi hai. Aur Ibne Lahiya muhadditheen ke nazdeek Zaeef hai. Lihaza is hadith ko shab e baraat ki fazilat par daleel nahi banaya ja sakta.

☑ JAWAAB: Is aiteraaz ke jawaab mein pehle to ye kaha jaayega ki Baab e Fazail mein Zaeef ul isnaad hadith bhi Muhadditheen wa fuqaha ke nazdeek qaabil e amal hai.

SHAAREH SAHIH MUSLIM IMAM ABU ZAKARIYA YAHYA BIN SHARF NAWAWI (Wisal 673 h) TEHREER FARMATE HAI:

“Ulema e Muhaditheen wa fuqaha wagairahum ne farmaya ki fazail aur targeeb wa tarheeb (ache amal ki ragbat dilane aur bure amal se darane) mein Zaeef ul Isnaad hadith par amal karna mustahab hai jab ki woh mauzu na ho.
[● AL AZKAAR, PG 8, DARUL FIKR, BAIRUT]

Hadith e mazkoor bhi Baab e fazail mein hai. Is liye bil ittefaq muhaditheen wa fiqaha wa ulema e deen motabar wa maqbool hai.

Dusri usooli baat ye hai ki zaeef ul isnaad hadith muta’adad zaeef isnaad se marwi ho to us mein quwat paida ho jaati hai. Jaisa ki Imam Baihiqi ne Shobul Imaan, Hadith no 3795 ke zail mein ye baat likhi hai. Neez muta’adad isnaad se marwi hone ki wajeh se Zaeef ul Isnaad hadith kabhi darja e Hasan ko pohach jaati hai. Aisi surat mein woh ahkaam mein bhi motabar hoti hai. Balki darja e Hasan ko na bhi pohche phir bhi ahkaam mein maqaam e ehtiyaat mein qabil e amal hoti hai.

[● TADREEB UL RAAWI, 1/299]

Iske alawa ye Hadith Hazrat Abu Bakr Siddique رضي الله تعالى عنه se Musnad Bazzar, Majmu al Zawaid, Shobul Imaan, Kanzul Umaal mein aur Hazrat Muaaz bin Jabal رضي الله تعالى عنه se Sahih Ibne Hibban, Tabrani fi Kabeer , Tabrani fi Awsat, Majmu al Zawaaid mein aur Hazrat Aisha Siddiqa رضي الله عنها se Shobul Imaan aur Durre Manthur mein mazkoor hai. Un mein se kisi ki sanad mein ‘IBNE LAHIYA’ RAAWI NAHI’ balki koi bhi zaeef raawi nahi.

📗HADITH 2

Hazrat Abu Bakr Siddique رضي الله تعالى عنه se marwi hai Nabi e Kareem ﷺ ne farmaya: Shabaan ki 15wi raat ko Allah Ta’ala ki rehmat khaas Aasmaan e Duniya ki taraf nazil hoti hai aur Allah Ta’alq mushrik aur keena parwar aadmi ke siwa har shaks ke gunaho ko muaaf farma deta hai. (Basharte ki woh Allah Ta’ala se magfirat ka taalib ho)
[● MUSNAD BAZZAR, 2/2045;
● MAJMUAZ ZAWAID, 8/65;
● SHOBUL IMAAN, HADITH: 3827,3828,3829]

Hazrat Abu Bakr Siddique رضي الله تعالى عنه ki hadith e mazkoor ke talluq se MASHOOR WAHABI AHLE HADEES AALIM SHAYKH ABDUR REHMAN MUBARAKPURI ne Imam Munzari ke hawale se ye likha: “IS HADITH KO BAZZAR AUR BAIHIQI NE AISI SANAD SE ZIKR KIYA HAI JIS PAR KOI AITERAAZ NAHI.”
[● TOHFATUL AHWAZI, 3/365, AL MAKTABATUL ASHRAFIA, DEOBAND]

📗HADITH 3

Hazrat Aisha رضي الله عنهاka bayan hai ki Rasulallah ﷺ raat ko bedaar ho kar namaz adaa farmane lage. Aap ﷺ ne sajda lamba kiya yahan tak ki mujhe ye gumaan hone laga ki Aap ki rooh qabz ho gayi. Ye dekh kar mein ghabra kar uth khadi huwi aur Aap ﷺ ke anguthe ko harkat di to Aap ke jism mein harkat di to Aap ﷺ ke jism mein harkat huwi. Phir mein wapas hone lagi. Nabi e kareem ﷺ sajde se sar uthaye aur Namaz se farig ho kar mujh se farmaya: Aye Aisha ya farmaya Aye Humrah! Kya tujhe ye gumaan ho chala tha ki Nabi ﷺ ne tere saath Na-insaafi ki. Maine kaha Nahi Yaa Rasulallah!ﷺ Lekin Haan Aap ke lambe sajde ki wajeh se mujhe ye gumaan hone laga tha ki shayad Aap ki rooh qabz ho gayi hai. Huzoor ﷺ ne farmaya: Ye raat kaun si hai? Maine kaha: Allah aur uske Rasool ﷺ zyada jaante hai. Aap ﷺ ne farmaya: Ye Shaban ki 15wi shab hai. Is raat Allah ki khaas rehmat uske bando ki taraf mutawajeh hoti hai to woh gunaho se magfirat chahne walo ki magfirat farmata hai aur apni rehmat ke talabgaaro par rehem farmata hai aur keena parwar logo ko unke haal par chhod deta hai. ”
[● SHOBUL IMAAN, HADITH NO:3835, DURRE MANTHUR, 7/403]

📗HADITH 4

Hazrat Muaaz bin Jabal رضي الله تعالى عنه se riwayat hai Nabi e Kareem ﷺ ne farmaya: Shabaan ki 15wi raat ko Allah Ta’ala ki khaas rehmat us ki tamaam makhlooq ki taraf mutawajeh hoti hai aur mushrik aur keena rakhne wale ke siwa sab gunaahgaaro ko bakhsh deta hai (bashart e ki woh apne gunaho se tauba wa istagfaar kar le).
[● SAHIH IBNE HIBBAN,7/470;
● TABRANI FI MOJAMIL KABEER, 20/215;
● SHOBUL IMAAN, HADITH: 3833;
● MUNZARI FI TARGEEB WA TARHEEB, HADITH 1544]

MAZKOORA SHAWAHID SE MALOOM HUWA KI HAZRAT MOOSA ASHARI رضي الله تعالى عنه KI HADITH JISSE IBNE MAJAH NE SHAB E BARAAT KI FAZILAT MEIN ZIKR KI HAI WOH MAQBOOL WA MOTABAR HAI, ZAEEF NAHI BALKI DARJAE HASAN KO POHCHI HUWI HAI.

📗HADITH 5

” Hazrat Aisha رضي الله عنها farmati hai Ek Raat maine Huzoor ﷺ ko na paya to mein Aap ki talaash mein nikli. Kya dekhti hu ki Aap Jannat ul Baqi mein hai. Aap ﷺ ne farmaya kya tujhe dar hai ki Allah aur us ka Rasool tujh par zulm karega? Maine arz kiya Yaa Rasulallah ﷺ Maine socha shayad Aap kisi dusri zoja ke wahan tashreef le gaye. Aap ﷺ ne farmaya Allah T’alaa 15wi Shabaan ki raat ko aasmaan e duniya par (jaisa ki uski shaan ke laayak hai) utarta hai aur banu kalb qabilah ki bakariyo ke baalo se zyada logo ko bakhshta hai.”

IS BAAB MEIN HAZRAT ABU BAKR رضي الله تعالى عنه SE BHI RIWAYAT HAI.

[ ● Sunan Ibn Majah, Baab Maa jaa fi Lailatin Nisfi min Shabaan, jild 1, pg 398;
● Sunan Tirmizi, kitab ul Sawm, Baab Maa jaa fi Lailatin Nisfi min Shabaan, jild 1, pg 404;
● Shobul Iman, Hadith: 3824, 3825, 3286]

☑IBNE MAJAH KI HADITH PAR AITERAAZ KA JAWAAB:

⭕AITERAAZ: Hadith e mazkoor ki sanad mein ek raawi Hajjaj bin Artah bhi hai jo muhadditheen ke nazdeek Zaeef hai. Lihaza ye hadith Zaeef wa na-maqbool hai.
Imam Tirmizi ne is hadith ko zikr karne ke baad ye tehreer farmaya hai:
“Hazrat Aisha رضي الله عنها ki hadith e mazkoor ko hum sirf isi tareeq se Hajjaj bin Artah ki riwayat se jaante hai aur maine Muhammad bin Ismail (Imam Bukhari) se suna, woh is hadith ko Zaeef kehte the. Unhone farmaya: Yahya bin kathir ne Urwah se nahi suna aur Yahya bin kathir se Hajjaj ne nahi suna hai.”

☑ JAWAAB:
Is aiteraaz ke jawaab mein sab se pehle hum hadith e mazkoor ki isnaadi hasiyat se behes karte hai. Phir ye pesh karege ki Usool e riwayat ki rooh se hadith e mazkoor qabil e qubool hai ya nahi?

Imam Tirmizi ne hadith e mazkoor ki jo sanad zikr farmayi hai uske lihaaz se unhone farmaya ki hum Hadith e Aisha رضي الله عنها ko sirf Hajjaj ki riwayat se jaante hai. Lekin unhone ye bhi zikr farmaya ki “Is baab mein Hazrat Abu Bakr Siddique رضي الله تعالى عنه se bhi riwayat majood hai.” Maloom huwa ki ye hadith sirf Hazrat Aisha رضي الله عنها se marwi nahi balki Hazrat Abu Bakr رضي الله تعالى عنهaur Hazrat Abu Moosa Ashari رضي الله تعالى عنه se bhi marwi hai. Ab rahi baat Hajjaj bin Artah ki to ye mukhtalafi raawi hai.

Zail mein hum Zahbi ki Mizaan ul Aitedaal ke hawale se iska jaiza pesh karte hai:

√ SHUBA NE KAHA: Hajjaj bin Artat aur Ibne Ishaq Haafiz hai [• ZAHBI FI MIZAAN UL AITEDAAL, 2/198, DARUL KUTOOB ALMIYA, BERIUT]

√ YAHYA BIN QATTAN NE KAHA: Hajjaj bin Artat aur Ibne Ishaq mere nazdeek barabar hai.

√ HAMMAD BIN ZAID NE KAHA: Hamare paas Hajjaj bin Artaat aaye jab ki unki Umr 31 saal ki thi. Maine unke paas logo ki woh bheed dekhi jo Hammad bin Suleman ke paas nahi dekhi. Maine Matruraq, Dawood bin Abi Hinda aur Yunus ko unke yahan ghutno ke bal baithe huwe dekha. Ye log unse puchte the: Falan Hadith ke baare mein kya kehte ho aur falan ke baare mein kya kehte ho?

√ SUFYAN THAWRI NE FARMAYA: Un jaisa Hafiza aur dimaag wala ab koi baaqi nahi. (MIZAAN UL AITEDAAL)

√ IMAM AHMED NE FARMAYA: Hajjaj bin Artaat Huffaz e hadees mein se the. Bawajood iske aksar Naaqideen e hadith ke nazdeek Hajjaj ibne Artaat “Mudallas” (Apne Shaykh ko chhod kar us se upar se riwayat karne wale) the. (MIZAAN UL AITEDAAL)

√ IBNE MAEEN NE KAHA: Hadith ke maamle mein qawi nahi. Sache the lekin tadlees karne wale the.

√ IBNE HIBBAN NE HAJJAJ BIN ARTAAT KE TALLUQ SE MUTADAD JIRAH NAQAL KARNE KE BAAD APNA YE FAISLA SUNAYA: Unka sab se bada aib jo zikr kiya gaya hai woh Tadlees hai aur us mein shaykhi hai jo ahle ilm ke shayaan ne shaan nahi.

BAARHAAL JAB YE SABIT HO GAYA KI HAJJAJ BIN ARTAAT MUDALLAS THE TO UNKI HADITH KA WAHI HUKM HOGA JO DEEGAR MUDALLISEEN KI HADITH KA HAI.

IMAM NASAI NE MUDALISEEN MEIN DARJ E ZAIL NAAM DARJ KIYE HAI:

HAJJAJ BIN ARTAAT, HASAN, QATADAH, YUNUS BIN UBAID, SULEMAN TAIMI, YAHYA BIN KATHEER, ABU ISHAAQ, HAKAM, ISMAIL BIN ABI KHALID,MUGIRA, ABU ZUBAIR, IBNE JAREEH
, SAEED BIN ABI URWAH, HUSHAIM, IBNE UYANIYA.

IMAM ZAHBI NE AMASH, WALEED BIN MUSLIM AUR BAQIYA KE NAAM BHI SHAMIL KIYE HAI.
[● MIZAAN UL AITEDAAL]

Mudallas raawi ke baare mein ek usooli baat ye hai ki agar uske baare mein ye maloom ho ki woh sirf siqah se tadlees karta hai to uski hadith qaabil e hujjat hogi warna nahi.

• SHAYKH ABDUL HAQ MUHADDITH DEHLWI TEHREER FARMATE HAI:
“Mudallis raawi ki riwayat ke maqbool hone mein ulema ka ikhtilaaf hai. Muhadditheen wa fuqaha ka ek giroh ye kehta hai ki tadlees jirah hai. Jiske baare mein ye jirah maloom ho uski hadith mutlaq qubool nahi ki jaayegi aur baaz logo ka kehna hai ki qubool ki jaayegi. Jumhoor ka mazhab ye hai ki jis raawi ke baare mein ye maroof ho ki woh sirf siqah raawi se tadlees karta hai jaise ki Ibne Uyayna hai, to uski riwayat qubool ki jaayegi aur jo zaeef wa qawi raaei se tadlees karta hai uski riwayat us waqt qabool hogi jab ki woh hadith sunne ki sarahat kar de. Maslan ye kahe ki falan ne hum se hadith bayan ki, falan se maine suna ya falan ne hume khabar di.” [● MUQADAMA MISHKAAT AL MASABIH, 15]

Haasil e kalaam ye hai ki Hajjaj bin Artaat ki munfarid riwayat wahi qabile qubool hogi jis par unke sama ki tasreeh majood ho. Jaisa ki Abu Hatim Raazi ne farmaya: Jab Hajjaj bin Artaat hadith ki riwayat mein kahe ki mujh se falan ne hadith bayan ki to unke saadiq aur Hafiz ul Hadees hone mein koi shak nahi.

[● MIZAAN UL AITEDAAL, 2/198]

IBNE MAJAH KI HADITH E MAZKOOR MEIN HAJJAJ BIN ARTAAT NE YAHYA BIN KATHIR SE RIWAYAT KARNE MEIN SAMA E HADITH KI SARAHAT NAHI KI PHIR BHI HADITH E MAZKOOR KE MUTADAD SHAWAHID HONE KI WAJEH SE WOH ZAEEF KE KHAANE SE NIKAL KAR HASAN KE DARJE TAK POHACHTI HAO AUR QABIL E QUBOOL HAI.

Hajjaj bin Artaat ki riwayat ko Imam Baihiqi ne 3 sanado ke saath zikr farmane ke baad tehreer farmaya: “Is hadith ke mutadad shawahid hai. Hazrat Aisha رضي الله عنها ke alaawa ye hadith Hazrat Abu Bakr Siddique رضي الله تعالى عنه aur Abu Moosa Ashari رضي الله تعالى عنه se bhi marwi hai.”

IMAM TIRMIZI AUR IMAM BUKHARI NE HADITH E MAZKOOR KO ZAEEF KAHA HAI LEKIN UNHONE ISKE MAQBOOL WA NA-MAQBOOL HONE KI BEHES NAHI KI HAI AUR NA HI UNHONE IS BAAT KA INKAAR KIYA HAI KI ISKE SHAWAHID MAWJOOD HAI. BALKI IMAM TIRMIZI NE TO HAZRAT ABU BAKR SIDDIQUE KI RIWAYAT KA ZIKR KARKE USKE SHAHID KE MAUJOOD HONE KI TARAF ISHARA FARMA DIYA HAI.

MALOOM HUWA KI IBNE MAJAH KI HADITH E MAZKOOR MUHADITHEEN KE NAZDEEK MAQBOOL WA MOTABAR HAI. ISSE ZAEEF KEH KAR NA-QABIL E AITEBAAR QARAAR DENA FAN E HADITH SE NAWAQIFIYAT KI DALEEL HAI.

Hajjaj bin Artaat ke mudallas hone ki wajeh se agar is hadith ko Na-maqbool qaraar diya jaaye to Imam Tirmizi ki taraf se iska kya jawaab diya jaayega ki unhone Jame Tirmizi mein “BAABO MAJAA FI KARAHATIL ISTINJA’E BIL YAMEEN” mein hadith no 15 ko Yahya bin Kathir ke waaste se riwayat kiya hai. Haanlaanki Yahya bin Kathir mudallas hai aur unhone apni riwayat mein apne sama ki sarahat bhi nahi ki, phir bhi Hadith e mazkoor ko Imam Tirmizi ne naql karne ke baad likha: “Ahle ilm ke nazdeek is Hadith par amal hai”.

🚫WAHABI AHLE HADEES KI DHOKE BAZI

SHAB E BARAAT KI BARKATO AUR REHMATO SE ROKNE KE LIYE WAHABI AHLE HADEES KI DHOKE BAZI KI CHAND MISALEN

Ahle Hadees Wahabi logon ko gumrah karne ke liye apna ek man garhat zabta pesh karte hai ki jis achhe kam ka hukm nabi ﷺ ne nahi diya hai uska karna gunah awr najaiz hai. Iski dalil me woh is hadith ko pesh karte hai.

ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﻟﯿﺲ ﻋﻠﯿﮧ ﺍﻣﺮﻧﺎ ﻓﮭﻮﺭﺩ

TARJAMA: “Kare khair samajh kar koi kaam kiya aur us kaam ka maine hukm nahi diya to woh amal mardood hai.”
[● SAHIH MUSLIM, KITAB UL FAZAIL, BAAB 8, HADITH NO 1718]

Yaani Rasulallah ﷺ ne farmaya ki jis ne koi aisa amal kiya jis par hamara amr nahi hai woh na maqbool o mardood hai.

IS HADITH KE MANA BAYAN KARNE ME AHLE HADEES NE ZABARDAST DHOKA DIYA HAI.

HADITH KA WOH MANA NAHI JO AHLE HADEES KAHTE HAI, KI JIS KAM KA HUKM NABI NE NAHI DIYA HAI WOH NA MAQBOOL HAI.
BALKI HADITH KA SAHIH MANA YE HAI KI, JIS NE AISA AMAL KIYA JO HAMARE DIN KE MUWAFIQ NAHI BALKI MUKHALIF HAI WOH NA-MAQBOOL O MARDUD HAI.

JAISA KI SAHIH MUSLIM HADITH NO.1718 MEIN IS BAAT KI WAZAHAT MAUJOOD HAI.

من احدث فی امرنا ھذا مالیس منہ فھو رد,

JIS NE HAMARE IS AMR ( DEEN) ME KOI NAYA KAM KIYA JO HAMARE DEEN ME SE NAHI (DEEN KE KHILAF) HAI TO WOH NA MAQBOOL HAI.

AGAR WAHABI AHLE HADEES KI BAT KO SAHI MAN LIYA JAYE TO BAHUT SE SAHABA E KIRAM KO MAAZALLAH GUMRAH KAHNA LAZIM AAYEGA.

MISAAL KE TAUR PAR, SAHIH BUKHARI HADITH NO. 4086 ME HAI KI HAZRAT KHUBAIB رضی اللہ عنہ NE SAB SE PAHLE SHAHEED HONE KE WAQT DO RAKAAT NAFL NAMAZ PADHNE KA TARIQA RAYEJ KIYA. YE NEK AMAL NAMAQBOOL NAHI HALANKI NABI E KAREEM ﷺ NE ISKA HUKM NAHI DIYA THA.

IS HADITH SE SABIT HUA KI JIS KHAAS NAFL NAMAZ YA IBADAT KA HUKM NABI ﷺ NE NAHI DIYA HAI LEKIN US SE MANA NAHI FARMAYA HAI USKA KARNA JAYEZ HAI.

JAIZ KAHNE KE LIYE NABI E KAREEM KI TARAF SE MANA NA HONA KAFI HAI.

NAJAIZ KAHNE KE LIYE MANA KARNE KI DALIL ZARURI HAI.

YE WAHABI AHLE HADEES KA DHOKA HAI. WOH KISI NEK NAFL AAMAL KO NAJAIZ KAHTE HAI AUR NAJAIZ HONE KI DALIL KHUD NA DEKAR DALIL ULTE JAIZ KAHNE WALO SE MANGTE HAI.

HALANKI SHARIYAT KA USOOL HAI, JIS CHEEZ SE QURAAN O HADITH ME ROKA GAYA HAI WOH NAJAIZ HAI AUR JIS SE MANA NAHI KIYA GAYA HAI WOH JAIZ HAI.

WAHABION KE IMAM QAZI SHAUKANI NE APNI KITAB NAILUL AWTAR V8 P120 PE EK BAAB QAYIM KIYA HAI KI “TAMAM CHIZON KI ASL MUBAH HONA HAI JAB TAK KI US PER MANA KA HUKM NA HO.”

🚫AHLE HADEES WAHABI KA AITERAAZ NO 2 :

Agar kisi raat ko ibadat ke liye khaas karna jaaiz hota to Jumah ko raat deegar raato ki ba-nisbat ibadat ke liye zyada munasib thi kyuki Rasulallah ne is din se mutaaliq farmaya:

ﺧﯿﺮ ﯾﻮﻡ ﻃﻠﻌﺖ ﻋﻠﯿﮧ ﺍﻟﺸﻤﺲ،ﯾﻮﻡ ﺍﻟﺠﻤﻌﺔ

• TARJAMA: Sab se acha din ki jis din suraj tuloo huwa woh jumah ka din hai (Muslim, kitab ul Jumah, Baab 5 , Hadith 1)

Lekin jab Rasulallah ne Jumah ki raat ko us din ke beshumaar fazilato ke bawajood ibaadaat ke liye khaas karne sw mana farma diya:

ﻻﺗﺨﺘﺼﻮﺍ ﻟﯿﻠﺔ ﺍﻟﺠﻤﻌﺔ ﺑﻘﯿﺎﻡ ﻣﻦ ﺑﯿﻦ ﺍﻟﻠﯿﺎﻝ

“Jumah ki raat ko ibadat ke liye khaas mat karo” (Muslim, kitab ul Siyaam, Baab: 24, Hadith 148)

☑ JAWAAB:

WAHABIYO KA DAWA HAI KI AGAR KISI RAAT KO IBAADAT K LIYE KHAS KARNA JAYEZ HOTA TO JUMAA KI RAAT KO KHAAS HONA CHAHIYE THA KYUNKI HADITH ME JUMA KI RAAT KI FAZILAT AYI HAI. BAWAJUD ISKE JUMA KI RAAT KO HADITH MEIN EBADAT KE LIYE KHAS KARNE SE MANA KIYA GAYA HAI

IS AITERAAZ KA JAWAB YE HAI KI HADITH ME JUMA KE DIN KO BAAZ KHUSUSIYAT KE LIHAZ SE SAB SE ACHHA DIN KAHA GAYA HAI.

WOH KHUSUSIYAT YE HAI,
US DIN HAZRAT E ADAM KI TAKHLIQ HUI ,
USI DIN UNHE JANNAT ME DAKHIL KIYA GAYA,
USI DIN ZAMIN PE UTARA GAYA,
USI DIN QIYAMAT QAYEM HOGI

JUMA KE DIN KO KHAS TAUR SE ROZA RAKHNE AUR JUMA KI RAAT KO KHAS TAUR SE IBADAT KARNE SE HADITH MEIN MUMANAAT AAYI HAI USKI WAJAH SHAREHEEN E HADITH
IMAM E QUSTALANI,
IMAME AYNI,
ALLAMA TIBI,
ALLAMA NAWAVI WAGAIRAH

NE YE BAYAN FARMAYA HAI KI CHUNKI ALLAH NE JUMA KE DIN KO EBADAT K LIYE KHAS FARMAYA HAI LIHAZA BANDA APNI TARAF SE USKI RAAT KO EBADAT KE LIYE KHAAS NA KARE ,AUR JUMA KE DIN KHAAS TAUR SE ROZA RAKHNA MAKRUH HAI AGAR US SE EK DIN PAHLE YA BAD ME BHI ROZA RAKHA JAYE TO KARAHAT NAHI RAHEGI.

AHLE HADEES WAHABION SE SAWAL YE HAI KI JUMA KI RAAT KO IBADAT KE LIYE KHAS KARNE KI MUMANAAT PAR TO HADITH WARID HAI LEKIN 15wi SHABAN KI RAAT KO IBAADAT K LIYE KHAS KARNE KI MUMANAAT PAR WOH EK SAHIH HADITH TO DUR KI BAAT HAI KOI ZAEEF HADITH BHI PESH KAREN.

SUBHE QIYAMAT TAK PESH NAHI KAR SAKTE!!

HALANKI US RAAT KO IBAADAT KE LIYE JAGNE PAR MOTABAR AHADITH MAUJUD HAI. BAAZ AHADITH ZAEEF HONE KE BAWAJOOD SHAWAHID KI WAJAH SE HASAN AUR MAQBOOL HAI.

KOI AHLE HADEES 15wi SHABAN SE MUTTAALIQ TAMAM AHADITH KO ZAEEF YA MAUZU SABIT NAHI KAR SAKTA. JAB 15wi SHABAN KI RAAT KO IBADAT KARNE AUR DIN ME ROZA RAKHNE SE MUTAALIQ AHADITH MEIN TARGIB MAUJUD HAI.

15wi Shaban ki raat ki fazilat aur us me ibadat ki targib se mutaalliq darje zail sahabaye kiram se marfu ahadith marwi hai:

(1) HAZRATE ALI رضی اللہ عنہ

(2) HAZRATE ABU BAKR رضی اللہ عنہ

(3) HAZRATE AAYESHAH رضی اللہ عنہ

(3) HAZRATE ANAS رضی اللہ عنہ

(4) HAZRATE ABU HURAIRAH رضی اللہ عنہ

(5) HAZRATE ABU MUSA ASHARI رضی اللہ عنہ

(6)ABU SAALABA رضی اللہ عنہ

(7)RASHID BIN SAAD KI MURSAL SAHIH

(8) HAZRATE MUAAZ BIN JABAL رضی اللہ عنہ

(9)HAZRATE MUAAZ BIN JABAL

(10) ABDULLAH BIN AAMR

(11) ABDULLAH BIN ABBAS

(12)USMAN BIN ABUL AAS

(13) AUF BIN MALIK

(14) KASIR BIN MURRAH ALHADHRAMI

IS KE ALAWA BHI MARFU RIWAYAT KUTUBE AHADITH MEIN MAUJUD HAI

EK TARAF EK DARJAN SE ZAYID SAHABA SE MARFU AHADITH 15 SHABAN KI RAAT KE FAZAIL AUR USKI IBADAT KI TARGEEB SE MUTAALLIQ MAUJUD HAI AUR DUSRI TARAF WAHABI AHLE HADEES IBNE TAYMIYA KI ANDHI TAQLID ME KAHTE HAI KI 15 SHABAN SE MUTAALLIQ SAB RIWAYAAT ZAEEF O MAUZU HAI.

AB FAISLA KAREN KI JAMHUR MUHADDITHEEN KI BAAT MANTE HUWE 15 SHABAN KI AHADITH KO MAQBUL MANA JAYE YA FIRQAYE WAHABIYA KI BAAT MANTE HUYE UN AHADITH KO MAUZU MANKAR US RAAT KE FAZAIL SE MUTAALLIQ AHADITH KO NA MAQBOOL MANA JAYE?

WAHABIYA DOSRON PAR TARKE AHADITH AMAL BIRRAI KA ILZAM LAGATE HAI AUR KHUD AHADITH KE MUQABILE ME APNI RAAI KO TARJIH DETE HUYE KAHTE HAI KI JIS TARAH JUMA KI RAAT KO IBADAT KE LIYE KHAS KARNA NAJAYIZ HAI USI TARAH 15 SHABAN KI RAAT KO BHI IBADAT KE LIYE KHAS KARNA NAJAYIZ HAI.
HALANKI JUMA KI RAAT KO IBADAT KE LIYE KHAS KARNE KI MUMANAAT PAR SAHIH HADITH HAI AUR 15 SHABAN KI RAAT KO IBADAT KE LIYE KHAS KARNE KI MUMANAAT PAR KOI SAHIH HADITH BALKI ZAEEF HADITH BHI NAHI BALKI IBADAT KARNE KI TARGEEB PAR MAQBOOL O MOTABAR AHADITH MAJUD HAI.

🚫AHLE HADEES WAHABI KA AITERAAZ NO 3 :

Huzoor ﷺ Maahe Shaban mein kasrat se roza rakhte the magar 15 shaban ki takhsees ke saath nahi. Hume bhi chahiye ki is mahine mein hum zyada se zyada roza rakhe.

☑ JAWAB:

TAKHSEESS SE KYA MURAD HAI?

TAKHSEES KA MATLAB AGAR YE HAI KI SIRF 15 SHABAN KO ROZA RAKHNA AUR SHABAN MEIN KISI DIN ROZA NA RAKHNA TO AHLE SUNNAT BHI ISKO MAKROOH KAHTE HAI.

AGAR 15 KE AAGE PICHHE KAM SE KAM EK DIN KA ROZA AUR SHAMIL KIYA JAYE TO MAKROOH NAHI.

AGAR AHLE HADITH KA DAWA HAI KI 15 SHABAN KO HUZOOR ﷺ ROZA NAHI RAKHTE THE TO ISKE SOBUT ME WOH KOI EK SAHIH YA ZAEEF HADITH PESH KARE.

🚫AHLE HADEES WAHABI KA AITERAAZ AUR DAWA NO 4:

15wi Shaban ki raat ki fazilat se mutaliq mutadad riwayate hai aur woh sab ki sab Zaeef ya phir Mauzu hai jin se istidlaal karna durust nahi.

Zaeef hadees ke silsile mein ek ahem qaida Shaykh ul Islam Ibne Taimiyah ne zikr kiya hai woh farmate hai:

“Zaeef Ahaadith par Ibadat ke baab mein us waqt amal kiya jaayega jab ki uski asl Sahih daleel se sabit ho. Lekin 15wi Shaban ki raat ko manane waale Jashn ke baare mein koi daleel Asl nahi hai” (Khana saaz shariat 47)

☑ JAWAB:

YE DAWA BE DALIL HAI. KISI AHLE HADEES WAHABI ME YE DAM NAHI KI 15 SHABAN KI FAZILAT SE MUTAALLIQ TAMAM AHADITH KO MAUZU YA ZAEEF SABIT KAR SAKE.

AHLE HADEES KE IMAM SHAIKH ALBANI NE NA CHAHTE HUYE BHI 15 SHABAN KI FAZILAT SE MUTAALLIQ HAZRAT MUAAZ KI HADITH KO HASAN KAHA HAI.

AB AHLE HADEES WAHABION SE SAWAL HAI KI BABE IBADAT ME HADITH E HASAN MUTABAR HAI YA NAHI?

15 SHABAN KI RAAT KO
NAWAFIL PADHI JATI HAI,
ZIKR KIYA JATA HAI,
TASBIH O TAHLIL KI JATI HAI,
TILAWATE QURAAN KI JAATI HAI,
QABRON KI ZIYARAT KI JATI HAI.
MURDON KE NAAM ISALE SAWAB KIYA JATA HAI.
HUZOOR ﷺ KI PASANDIDAH CHIZ MITHA HALWE KI SHAKL ME PAKAKAR AHLO AYAL PADOS AUR FUQARA ME TAQSEEM KIYA JATA HAI.

WAHABION SE SAWAL YE HAI KI KYA NAWAFIL PADHNE AUR ZIKR O TASBIH O ZIYARATE QUBOOR O SADQAT WAGAIRAH AAMAL KI ASL DIN ME SABIT NAHI?

AGAR SABIT NAHI TO IS PAR WAHABION KE PAS KYA DALIL HAI?

AHLE HADEES NE LOGO KO GUMRAH KARNE KE LIYE 15 SHABAN ME JASHN MANANE KI BAAT NIKAL DI. AHLESUNNAT TO UN AHADITH SE 15 SHABAN KI FAZILAT SABIT KARTE HAI AUR USME IBADAT KARNE KE JAWAZ KO SABIT KARTE HAI. YE JASHN MANANE KI BAT KAHAN SE AAGAYI?

Posted in Islamic Articles.