منکرین حدیث کی خدمت میں

[saud491]

منکرین حدیث کی خدمت میں
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ان لوگوں کی خدمت میں جو سارے ذخیرہء حدیث کا انکار کردیتے ہیں۔ اخلاقی حدود میں رہتے ہوئے، آپ کو اختلاف کا حق ہے۔

اقتباس: تدبر حدیث
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اقتباس: جدید اسلامی ریاست میں قانون سازی اور مسائل
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اقتباس: تفھیم دین
منکر حدیث کے کچھ سوالوں کا جواب
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اقتباسات: مولانا امین احسن اصلاحی
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[seekers]

حدیث کے سہی ہونے کا معیار راوی کے بجائے اگر قرآن کو بنایا جاۓ تو حدیث کی کافی تعداد قرآن سے متصادم نظر آتی ہیں. یہ حقیقت اپنی جگہ موجود ہے کے قرآن کی طرح احادیث میں بھی متشابہ احادیث ہیں لیکن جن احادیث میں توہین آمیز پہلو پوری طرح نمایاں ہوں ان کو قبول کرنا خلاف عقل بھی ہے اور خلاف ایمان بھی ہے .

 

[replicaa]

My dear brother, which ones did you find contrary to the Quran? could you please mention at least couple of them here? Please do not post those which have already been classified zaeef by the scholars of Ummah. Jazak Allah khair.

حدیث کے سہی ہونے کا معیار راوی کے بجائے اگر قرآن کو بنایا جاۓ تو حدیث کی کافی تعداد قرآن سے متصادم نظر آتی ہیں. یہ حقیقت اپنی جگہ موجود ہے کے قرآن کی طرح احادیث میں بھی متشابہ احادیث ہیں لیکن جن احادیث میں توہین آمیز پہلو پوری طرح نمایاں ہوں ان کو قبول کرنا خلاف عقل بھی ہے اور خلاف ایمان بھی ہے .

 

[seekers]

My dear brother, which ones did you find contrary to the Quran? could you please mention at least couple of them here? Please do not post those which have already been classified zaeef by the scholars of Ummah. Jazak Allah khair.

their are dozens of them but i feel this is blasphemy even to quote . if ulema think they are zaeef than why don't delete them from sahee books? Most cases of blasphemy from non muslim related to these hadees references .

 

[Mughal1]

aap hadis ki baat karte hen main to yeh samajhta hun jo islami tareekh tak ko rad kare us ne islam ki bunyaad par waar kiya.

ikhtilaaf do tarah ka hai.

1)islami malumaat ke zakhaair ki islam ki roshni main maqaamo, ehmiyat aur zaroorat. is lihaaz se quran yakta hai, kyunkeh khudaa yakta hai aur dastoor dene ka haq sirf aur sirf Allah hi ko hai kyun keh wohe akela is saare jahan ka maaliko baadshah hai. jo kuch dastoor khudaa ko dena tha insaanu ke liye woh quran ki shakal main de diya. hadith ki quran se har giz hamsari nahin ho sakti. jo kehta hai ho sakti hai woh quran aur hadith ke maqaam ko samjha hi nahin. quran main iklhtilaaf sirf aur sirf aik hi tarah ka hai aur woh hai is ki tafseero sharah main. aik shakhs is ki batun ka aik matlab leta hai to doosra doosra albata is ikhtilaaf ka hal maine saaf saaf bayan kar diya hai apni deegar posts main.

2)Hadith main ikhtilaaf do tarah ka hai. 1)kia koi rawayat jo hamaare nabi se mansob ki gayee hai fil waaqe bi aise hi hai yaa us main kuchh naqaais hen jin ki wajah se us main kalam hai. phir yeh keh kalaam sirf sanad main hai yaa matan main bhi kalaam hai. sanad ke ehtabaar se kalaam rawayat ko mashkook bana deta hai. 2)ho sakta hai kalam is ke matan hi main ho magar yeh kalaam rawayat ke ghalat hone par daleel nahin hai. is ki wajah yeh hai keh mumkin hai jis ne is rawayat par kalaam kiya hai us ne is ka matlab ghalat samjha ho. aisa bahot si rawayaat main huwa hai.

3)hadith ka maqaam us ka maqsad zahir karta hai. kia hadith ka maqsad dastooro qanoon main mudaakhlat karna hai yaa ham ko yeh batana hai hamare paighambar ne quran ko apne dor main kis tarah istemaal kiya us maqsad ke liye jis ke liye woh diya gayaa tha. is ham ko sunnat ki tareef muqarar karne main bhi diqqat nahin rehti agar ham is baat ko samajh len. yani ham ko paighamber ke radde amal se maloom ho jaata hai quran ko kis tarah us ke maqsad ke liye istemal karna chaiye.

jo baat qaable ikhtilaaf hai woh yeh hai keh logon ne hadith ko us andaaz se apnaa liya hai jaise us ki har baat hamaari naqal ke liye ho chahye ham ko woh kaam karne ki zaroorat ho ya na ho. yani paighmbar ki naqal utaarna hamaari zindagi ka maqsad banaa diya gayaa aur woh maqsad nazar andaaz karwaa diya gayaa jis ke liye hadith ki zarorat aur ehmiyat thi aur hai.

nabi ne jo kaam kiya woh maqsad tha nabi ka kyunkeh woh halaat aur waaqiyaat un ko asal main darpesh aaye the. un ko unhune apne waqt aur halaat ki roshni main quran ke diye huwe usoolun ke teht hal kar liye. to isse ham ko kia pata chala keh sunnat kia hai? nabi ki naqal utaarna yaa un ki tarah masaail ka hal talaash karna?

yahee ham ko sikhaaya keh tun ko bhi jab koi bat darpesh ho to quran aur apne halaat ki roshnio main apne masaail ka hal karna. yeh to hadith ka maqsad ho hi nahin sakta keh ham nakiyun ke bhoot sawaar hone ki wajah se unhi kaamun ko sar anjaam den mehz nabi ki naqlen utaarne ke liye jin ki ham ko zaroorat hi nahin. issi ne ummat ka beda gharq kiya hai aur yeh nuqta samjhna intahee zaroori hai aaj ke dor main ummat ke liye.

koi kaam kisi ki naqal utaarne ke liye karna sire hi se ghalat hai. haan agar koi kaam aap ko karna pad raha hai to us ko aap achha tareeqa dhond kar us tareeqe se hal karen yeh hamaare nabi ne ham ko sikhaaya hai. islam isi liye salaamti, taraqi aur khushhaali ka deen hai na kek kisi aik waqt main phans kar reh jaane ka naam.

mera zaati ikhtilaaf sab se hai jo hadith ko us ke maqaam se alag kar ke istemaal karte hen.

aayen jin hazraat ne behs karni hai kar len. sunnat ka woh matlab nahin hai jo ghamdi sb ne liya hai yaa deegar maulaana hazraat lete hen. parwez sb ne modoodi sb se issi baat par behs ki thi jab pakistan ke dastor ki baat chali thi. aaj tak koi maulana sb parwez sb ki baat ko ghalat saabit nahin kar sake aur shaayad na hi kar saken ge. kyunkeh jo sawaal formula ke mutaabiq hal kiya jaaye us main ghalati ke imkaan kam ho jaate hen. parwez sb ki baaten bhi quran ke baare main kahin kahin ghalat hen magar jin usoolun par chal kar unhune quran samjhaane ki koshish ki woh apni jaga atal hen aur ham ko is ke bagher chaara hi nahin hai ke ham un ki roshni main quran ki samajh ko aur aage le jaayen parwez ya kisi aur ki baatun ko nahin.

ghamdi sb ne parwez sb ki zabandani par guftgu farmayee jo khud un ki is baare main apni kam ilm ko zahir karti hai. modoodi sb ne agar parwez sb ke saath mil kar kaam jaari rakha hota to musalmanu main islam ka phir se ahyaa ho jaata magar shayad hamen abhi zazeed dhake khaane hen. usi roshni ko bhujaane ki ham logoon ne koshish ki jo ham ko raasta dhoondne ke qaabil kar sakti thi. yaheen pohnch kar mujhe in logoon ke ilm par herat hoti hai jo itni chhoti choti batun ko na samah sake aur ummat ka beda gharq kar diya apni hatdharmi ki wajah se.

Allah taala ham sab ko apni apni aqlo fikar se kaam lene ki tawfeeq de ta keh ham quran se aur haqaaiqe aalam ki roshni main apni zindagi ke liye saheeh raasta talash kar saken aur us ko duniya main aam kar saken.

 

[Mughal1]

their are dozens of them but i feel this is blasphemy even to quote . if ulema think they are zaeef than why don't delete them from sahee books? Most cases of blasphemy from non muslim related to these hadees references .

No dear brother, we should not interfere with books that way but what we can do is when we write interpretations we should explain then so that the collections are nt misunderstood.

Or without disturbing original collections we can write new collections based on those collections and in them we can include only those hadith that are sanad wise ok.

We could name these books as saheeh collections based on original saheeh collections and explain in there the need for dong that. I don't think anyone should object to that. However we should never discard any report in any hadith book even if we think it is not right. We need to do thinks the way they remain consistent with quran and islam. we cannot start editing quran just because we cannot understand some things in it eg the letters in the beginnings of some surahs. One day may be someone with better knowledge than us will.

 

[Adi GuJJaR]

:jazak::jazak:

 

[seekers]

No dear brother, we should not interfere with books that way but what we can do is when we write interpretations we should explain then so that the collections are nt misunderstood.

Or without disturbing original collections we can write new collections based on those collections and in them we can include only those hadith that are sanad wise ok.

We could name these books as saheeh collections based on original saheeh collections and explain in there the need for dong that. I don't think anyone should object to that. However we should never discard any report in any hadith book even if we think it is not right. We need to do thinks the way they remain consistent with quran and islam. we cannot start editing quran just because we cannot understand some things in it eg the letters in the beginnings of some surahs. One day may be someone with better knowledge than us will.

yes, don't interfere these books but keep burning the world when others uses these references in their books. For your kind info all these books had been narrated and published in banu umyah and banu abbasia period by govt. paid ulema, so don't be compare their authenticity with Qurran .

 

[saud491]

aap hadis ki baat karte hen main to yeh samajhta hun jo islami tareekh tak ko rad kare us ne islam ki bunyaad par waar kiya.

ikhtilaaf do tarah ka hai.

1)islami malumaat ke zakhaair ki islam ki roshni main maqaamo, ehmiyat aur zaroorat. is lihaaz se quran yakta hai, kyunkeh khudaa yakta hai aur dastoor dene ka haq sirf aur sirf Allah hi ko hai kyun keh wohe akela is saare jahan ka maaliko baadshah hai. jo kuch dastoor khudaa ko dena tha insaanu ke liye woh quran ki shakal main de diya. hadith ki quran se har giz hamsari nahin ho sakti. jo kehta hai ho sakti hai woh quran aur hadith ke maqaam ko samjha hi nahin. quran main iklhtilaaf sirf aur sirf aik hi tarah ka hai aur woh hai is ki tafseero sharah main. aik shakhs is ki batun ka aik matlab leta hai to doosra doosra albata is ikhtilaaf ka hal maine saaf saaf bayan kar diya hai apni deegar posts main.

2)Hadith main ikhtilaaf do tarah ka hai. 1)kia koi rawayat jo hamaare nabi se mansob ki gayee hai fil waaqe bi aise hi hai yaa us main kuchh naqaais hen jin ki wajah se us main kalam hai. phir yeh keh kalaam sirf sanad main hai yaa matan main bhi kalaam hai. sanad ke ehtabaar se kalaam rawayat ko mashkook bana deta hai. 2)ho sakta hai kalam is ke matan hi main ho magar yeh kalaam rawayat ke ghalat hone par daleel nahin hai. is ki wajah yeh hai keh mumkin hai jis ne is rawayat par kalaam kiya hai us ne is ka matlab ghalat samjha ho. aisa bahot si rawayaat main huwa hai.

3)hadith ka maqaam us ka maqsad zahir karta hai. kia hadith ka maqsad dastooro qanoon main mudaakhlat karna hai yaa ham ko yeh batana hai hamare paighambar ne quran ko apne dor main kis tarah istemaal kiya us maqsad ke liye jis ke liye woh diya gayaa tha. is ham ko sunnat ki tareef muqarar karne main bhi diqqat nahin rehti agar ham is baat ko samajh len. yani ham ko paighamber ke radde amal se maloom ho jaata hai quran ko kis tarah us ke maqsad ke liye istemal karna chaiye.

jo baat qaable ikhtilaaf hai woh yeh hai keh logon ne hadith ko us andaaz se apnaa liya hai jaise us ki har baat hamaari naqal ke liye ho chahye ham ko woh kaam karne ki zaroorat ho ya na ho. yani paighmbar ki naqal utaarna hamaari zindagi ka maqsad banaa diya gayaa aur woh maqsad nazar andaaz karwaa diya gayaa jis ke liye hadith ki zarorat aur ehmiyat thi aur hai.

nabi ne jo kaam kiya woh maqsad tha nabi ka kyunkeh woh halaat aur waaqiyaat un ko asal main darpesh aaye the. un ko unhune apne waqt aur halaat ki roshni main quran ke diye huwe usoolun ke teht hal kar liye. to isse ham ko kia pata chala keh sunnat kia hai? nabi ki naqal utaarna yaa un ki tarah masaail ka hal talaash karna?

yahee ham ko sikhaaya keh tun ko bhi jab koi bat darpesh ho to quran aur apne halaat ki roshnio main apne masaail ka hal karna. yeh to hadith ka maqsad ho hi nahin sakta keh ham nakiyun ke bhoot sawaar hone ki wajah se unhi kaamun ko sar anjaam den mehz nabi ki naqlen utaarne ke liye jin ki ham ko zaroorat hi nahin. issi ne ummat ka beda gharq kiya hai aur yeh nuqta samjhna intahee zaroori hai aaj ke dor main ummat ke liye.

koi kaam kisi ki naqal utaarne ke liye karna sire hi se ghalat hai. haan agar koi kaam aap ko karna pad raha hai to us ko aap achha tareeqa dhond kar us tareeqe se hal karen yeh hamaare nabi ne ham ko sikhaaya hai. islam isi liye salaamti, taraqi aur khushhaali ka deen hai na kek kisi aik waqt main phans kar reh jaane ka naam.

mera zaati ikhtilaaf sab se hai jo hadith ko us ke maqaam se alag kar ke istemaal karte hen.

aayen jin hazraat ne behs karni hai kar len. sunnat ka woh matlab nahin hai jo ghamdi sb ne liya hai yaa deegar maulaana hazraat lete hen. parwez sb ne modoodi sb se issi baat par behs ki thi jab pakistan ke dastor ki baat chali thi. aaj tak koi maulana sb parwez sb ki baat ko ghalat saabit nahin kar sake aur shaayad na hi kar saken ge. kyunkeh jo sawaal formula ke mutaabiq hal kiya jaaye us main ghalati ke imkaan kam ho jaate hen. parwez sb ki baaten bhi quran ke baare main kahin kahin ghalat hen magar jin usoolun par chal kar unhune quran samjhaane ki koshish ki woh apni jaga atal hen aur ham ko is ke bagher chaara hi nahin hai ke ham un ki roshni main quran ki samajh ko aur aage le jaayen parwez ya kisi aur ki baatun ko nahin.

ghamdi sb ne parwez sb ki zabandani par guftgu farmayee jo khud un ki is baare main apni kam ilm ko zahir karti hai. modoodi sb ne agar parwez sb ke saath mil kar kaam jaari rakha hota to musalmanu main islam ka phir se ahyaa ho jaata magar shayad hamen abhi zazeed dhake khaane hen. usi roshni ko bhujaane ki ham logoon ne koshish ki jo ham ko raasta dhoondne ke qaabil kar sakti thi. yaheen pohnch kar mujhe in logoon ke ilm par herat hoti hai jo itni chhoti choti batun ko na samah sake aur ummat ka beda gharq kar diya apni hatdharmi ki wajah se.

Allah taala ham sab ko apni apni aqlo fikar se kaam lene ki tawfeeq de ta keh ham quran se aur haqaaiqe aalam ki roshni main apni zindagi ke liye saheeh raasta talash kar saken aur us ko duniya main aam kar saken.

آپ کی کچھ باتوں سے اتفاق کرتا ہوں اور کچھ باتوں سے اختلاف۔


اتباع

رسول اللہ صلی اللہ علیہ وسلم کے ساتھ ہمارے تعلق کی تیسری بنیاد اتباع ہے۔ اتباع کا دائرہ اطاعت سے زیادہ وسیع ہے۔ اطاعت کے دائرہ میں تو عموماً وہی باتیں آتی ہیں جن کی حیثیت احکام و واجبات اور اوامر و نواہی کی ہو، لیکن اتباع کے دائرہ میں مستحبات و نوافل بھی آ جاتے ہیں۔ پھر اطاعت بعض حالات میں محض ظاہری اور رسمی بھی ہو سکتی ہے۔ آدمی ایک شخص کی اطاعت کرتا ہے لیکن اس کی اطاعت میں اخلاص اور محبت کا جذبہ ذرا بھی شامل نہیں ہوتا، لیکن اتباع میں متبوع کے لیے عقیدت و احترام کا جذبہ پایا جانا بھی شرط ہے۔



صحابہ رضی اللہ عنہم نبی صلی اللہ علیہ وسلم کی طرف اطاعت ہی نہیں کرتے تھے بلکہ آپؐ کی اتباع بھی کرتے تھے، وہ صرف یہی نہیں کرتے تھے کہ آپؐ کسی بات کا حکم دیں تو اس کی تعمیل کر دیں یا کسی بات سے روکیں تو اس سے رک جائیں بلکہ وہ آپؐ کی ایک ایک ادا کو دیکھتے، اس کو نگاہوں میں رکھتے اور پھر اس کی تقلید کرتے تھے۔ آپؐ کس طرح اٹھتے ہیں، کس طرح بیٹھتے ہیں، کس طرح سوتے ہیں، کس طرح جاگتے ہیں، کس طرح چلتے ہیں، کس طرح گفتگو کرتے ہیں، کس طرح کھانا کھاتے ہیں، کس طرح ہاتھ دھوتے ہیں، کس طرح وضو کرتے ہیں، کس طرح نماز پڑھتے ہیں؟ غرض وہ آپؐ کی تمام حرکات و سکنات پوری طرح نظر میں رکھتے اور پھر ان میں سے ہر شخص کی یہ دلی خواہش ہوتی کہ وہ اپنی زندگی کو زیادہ سے زیادہ نبی صلی اللہ علیہ وسلم کی زندگی کے سانچے میں ڈھالے اور یہ اہتمام کسی خارجی دباؤ کے تحت نہیں بلکہ محبت و عقیدت کے جذبہ سے سرشار ہو کر کرتے تھے۔



اتباع رسول میں صحابہ رضی اللہ عنہم کے اس ذوق و شوق کی وجہ یہ تھی کہ خدا کی محبت اور محبوبیت کا درجہ صرف اطاعت رسولؐ سے نہیں بلکہ درحقیقت اتباع رسولؐ سے حاصل ہوتا ہے۔ رسولؐ، خدا کی معرفت کا مظہر کامل ہوتا ہے، اس کی ایک ایک ادا معرفت الہٰی کا نشان ہوتی ہے، اس وجہ سے جو لوگ خدا سے محبت رکھتے ہیں وہ رسولؐ کی ایک ایک ادا سے محبت رکھتے ہیں، وہ رسولؐ کے اندر وہ علم دیکھتے ہیں جو خدا کی معرفت سے حاصل ہوتا ہے، وہ عمل دیکھتے ہیں جو خدا کی معرفت سے پیدا ہوتا ہے، وہ عادات دیکھتے ہیں جو خدا کو پسند ہیں، وہ صفات دیکھتے ہیں جو خدا کو محبوب ہیں وہ جمال خدا دیکھتے ہیں جس پر جمال خدا وندی کا پرتو ہوتا ہے۔ چنانچہ وہ رسولؐ کے ایک ایک نقش کو تلاش کر کر کے اس کی پیروی کرتے ہیں اور چونکہ یہ سب کچھ خدا کی محبت میں کرتے ہیں اس وجہ سے وہ اللہ تعالیٰ کی طرف سے اس کا صلہ یہ پاتے ہیں کہ وہ اللہ کے محبوب بن جاتے ہیں۔ یہی حقیقت قرآن مجید کی مندرجہ ذیل آیت میں بیان کی گئی ہے:

قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ (آل عمران)
کہہ دو اگر تم اللہ سے محبت کرتے ہو تو میری پیروی کرو، اللہ تم سے محبت کرے گا۔





درحقیقت رسولؐ کی بعثت کا سب سے بڑا مقصد ہوتا ہی یہی ہے کہ معرفت الہٰی کا جو عکس انسان کی زندگی پر پڑنا چاہیے اس کو رسول کی روز مرہ زندگی میں مشاہدہ کرا دیا جائے۔ اگر باطن میں معرفت کا نور جلوہ گر ہو تو ظاہر کی ایک ایک چیز میں جو نورانیت ہونی چاہیے، پیغمبر کی زندگی اس کا کامل نمونہ ہوتی ہے اس وجہ سے اس کی زندگی کی ایک ایک ادا کو پیروی کے لیے اسوہ حسنہ کی حیثیت حاصل ہو جاتی ہے، اور جو اس اسوہ حسنہ کی پیروی میں جتنا ہی ترقی کرتا ہے، وہ خدا کی محبت اور اس کی محبوبیت میں اتنی ہی ترقی کرتا ہے۔



لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ۔
تمہارے لیے رسول اللہ ؐ کی زندگی میں بہترین نمونہ ہے۔

​

 

[Mughal1]

pyare bhai saud sb, aap ne deen v mazhab ki baat chhed di hai.

ghamdi sb aur deegar molvi hazraat ke lihaaz se islam aik mazhab hai jab keh asal islam deen hai mazhab nahin hai. jab log islam ko batore mazhab qabool karte hen to is ki tamaam ki tamaam istlahen badalni pad jaati hen aur un ka aqlo feham se kuchh bhi wasta nahin rehta.

is ki misaal aap ko lafze mojiza men mile gi. mullah ke khayal main mojize ka matlab hai khudaa ki taraf se kisi nabi ko diya gayaa kharqe aadat kamaal, aisa ke jo aqal ko herat main daal de. yeh lafz kahin bhi quran main is maani main istemaal hi nahin huwa.

Quran main ijz ke maani aajiz kar dene ke to hen aur yeh ijz aqli aur amli ijz hai. yani koi kisi ka naataqa band kar de kisi lihaaz se kisi maqsad ke liye. jaise adaalat main aik wakeel doosre ki daleel ka aisa rad karta hai ke doosre ke paas us ka jawaab hi nahin hota aur yun muqadame ka faisla ho jaata hai. yaa aik wakeel koi aisi aqli daleel pesh kar deta hai apne dawe ke saboot main keh us ka tod hi mumkin nahin hota aur yun muqadame ka faisla dayee ke haq main ho jaat hai.

deene Islam main aise mojzaat ki qatan gunjesh hi nahin hai jo mullah ne kahaniya ghad ghad kar banaaye huwe hen aur is main qurano hadith ke ghalat tarjame bhi shaamil hen.

lafze mojiza ka asal maani aqlan kisi ko behs main daleel se maghloob kar dene ke hen. yani aik aisi baat kar di jaaye dawe ki daleel main jis ka mukhaalif ke paas jawaab hi no ho sake. quran aisi hi daleel hai. is ke maqaable main koi bade se bada filaasfar, sainsdaan, mahire siasat, imraniayaat, maashiyaat, mahire dastoor yaa qanoon daan tik hi nahin sakta. isi wajah se yeh kitaab mojiza hai keh har aqalmand ko aajiz kar ke rakh deti hai.

isi tarah deegar ilfaaz jo batore istalahaat istemaal kiye jaate hen un main mullah ne awaam ko bahot bewaqoof banaaya hai aise mataalib bayaan kar ke jin ka asal zindagi se door ka bhi waasta nahin hai. isi liye jab quran ki ilfaaz ko bemaani banaa diya gayaa mazhabi istalahun se to hadith kia cheez hai.

itaat ka lafzi maani kisi ki ghulaami karna har giz nahin hen balkeh kisi maqsad ke saath zehni aur zabaani tor par ahamahang hone ke hen. quran apni baatun se zehnu par asar andaaz hota hai jis se zehn is ki mazboot daleelun ki wajah se khud ko ahamahang paate hen aur beikhtayaar un ki zabaan bhi is baat ka iqrar karne par majboor ho jaati hai.

jab zehn aik maqsad ko tasleem kar len aur us ka iqrar bi kar len to agla qadam amli ahamahangi hota hai ta keh maqsad ko haasil karne ke liye amli qadam uthaaya jaaye. isi ko itaba kehte hen.

is ke saath lafze taqleed ko bhi le len. yani mil kar amli aqdaam karna ta keh jis maqsad par sab log jama huwe hen woh un ko haasil ho jaaye.

aisa karne ke liye soch wichaar ki zaroorat hai isi liye ijtahaad ki zaroorat pesh aati hai ta keh sab log apni apni soch ke mutaabiq raaye den ke laaye amal kia hona chahiye. is ke baad shoora mil kar aik plan of actions tayaar karen jis par poora jatha mil kar iqdaam kar ke apna maqsad haasil kare.

yeh hai deene islam ka maqsad in istahaun se jin ka mazhabi batun se kuchh bhi taaluq nahin hai jo un logoon ne apni taraf se banaa li hen jin logoon ne mazhabun ko khud ghada tha. yeh log mullah the jo baadshahun ne apne apne maqaasid ke liye in kaamun par lagayee the. aajkal ke secular aur mazhabi leaderun ko sarmayadarun ki pushtpanahi haasil hai aur isse maqsad aaj bhi wohee hai jo shuru main tha yaani deen ko apne raaste se hataaye rakhna.

kia aap ne kabhi socha deen main ghalat rawaayat aayee kahan se hen? yeh do jaanib se aayee hen, aik un logoon ki jaanib se jo mazhabi zehn rakhte the jab musalmaan huwe aur un ki taleem na ho saki aur woh apne aqeede par hi qaayam rehe aur yun un ki rawayaat islam main phel gayeen aur doosra hukmaraan tabqa jo deen ko sire se chahta hi nahin hai kyunkeh deen aise logoon ki rah main rukaawat hai jo logoon par apni hukmarani qaayam karna chahte hen. jab tak in ka apna zor chal saka baadshah bane baithe rehe aur jab baat haath se nikalti nazar aayee mullah peda kar liye aur un ke zariye logoon ko bewafqoof banaaye rakha. jab mullah ko khayaal aaya keh ham khud kyun nah baadshah ban jaayen to unhune siasi aur mazhabi dono taaqten apne haath main le lin aur yun baadshah bhi mullah ke ghulaam ban gaye.

phir aik dor aaya keh in ki aapas ki kashmakash se aik teesri quwat wajood main aa gayee jis ko sarmaayadariyat kehte hen. aaj tak is ka hi bol baala hai. isi liye har mullah aur har siasi leader ke peechhe inhi ka haath hai. lakin ab awaam kuchh kuchh asal baat ko samajhne lag gayee hai. is ke bawjood keh har media par deene islam ke khilaaf har taraf se hamla kiya jaa raha hai. balkeh har jaga yeh koshish ho rahee hai yaa to islam ko khatam kar dena chahiye yaa phir is ko mazhabi rang hi main rakhne ki koshish karni chahiye.

isi liye woh log jinhune islam ko deen jaana woh hamesha ashrafia aur mullah ki zad main rehe aur aaj bhi hen magar ab awaam jaagne ki koshish kar rahee hai is liye in ke din ab ziyaada nahin hen.

sir syed ka sab se bada kaarnama yahee tha keh us ne quran ko aqli tareeq se samajhne ki dawat aam ki. isi baat ko farahi ne bhi aage badaaya is baat ko bunyaad banaa kar ke quran ka sayaqo sabaaq yaqeenen hai jis ka mullah inkaar karte chale aa rehe the.

iqbal ke paighaam ko aghar ghor se dekha jaaye to is ne ummat ko do baaten saaf saaf keh din. islam deen hai mazhab nahin hai. aur yeh keh shariah woh nahin hai jo mullah ne banayee hai balkeh shariah woh hai jo ummat mil kar banaati hai quran ki hudood aur haqeeqi duniya ke haqaaiqe ko saamne rakh kar apne waqt aur halaat ki roshni main.

bas deen aur mazhab ka farq yun zabardast tareeqe se waazeh ho gayaa.

meri apni samajh main islam ke deen hone main shak hi nahin hai aur isi tarah is ke mazhab na hone main bhi shak ki gunjesh hi nahin hai. yahee wajah hai jab ham islam ko mazhab kehte hen to phir uljhanun main pad jaate hen jin ka hamare paas kuch bhi jawaab nahin hota.

sir syed

http://archive.org/details/TaasubSirSyedAhmadKhanServer555
http://archive.org/details/SamajhSirSyedAhmadKhanServer555.mp3

http://www.youtube.com/watch?v=QgOa8fb93m4&feature=related

iqbal
http://www.youtube.com/watch?v=6RA5XAdbJ04&feature=related

javed iqbal on iqbal
http://www.youtube.com/watch?v=46UsNv9dBA4

jinnah
http://www.youtube.com/watch?v=8Okxc4OVeY4&feature=related

iqbal, jinnah v mullaism by parwez
http://www.youtube.com/watch?v=ny5vNkh5U-M&feature=related
http://www.youtube.com/watch?v=EUTDL5oJEJw&feature=related
http://www.youtube.com/watch?v=YAfUNGTS800&feature=related


http://www.youtube.com/watch?v=IK7k2_NFQzY&feature=related
http://www.youtube.com/watch?v=AB5ynJ4oCtE&feature=related
http://www.youtube.com/watch?v=0vhX_VbrQmw&feature=related
http://www.youtube.com/watch?v=a8J_wXT7oEM&feature=related
http://www.youtube.com/watch?v=0vUoWYauEvU&feature=related
http://www.youtube.com/watch?v=C_IWJmRz5No&feature=related
http://www.youtube.com/watch?v=vYgpSUMldrg&feature=related
http://www.youtube.com/watch?v=b_2DztEKl2c&feature=related

regards and all the best.

 

[RustamShah]

I find it quite hilarious when Muslims put an argument lets say on a stupid thing mentioned in Bible and use it as an arugment to reject Christianity, yet when somebody shows them a similar level stupidity in Hadith, they try to explain it at all costs and lable 'Such Hadith rejectors' as Kafirs ! wow what a double standard !

There are many many cases in Hadiths which are totally false and fabricated stories and you can read them and feel them, well I don't know that Prophet would say anything like it, if any one wants to hear these examples, let me know I will prove my case without any problem. The point is double standards which these Muslims do it without thinking or worrying about it.

 

[saud491]

I find it quite hilarious when Muslims put an argument lets say on a stupid thing mentioned in Bible and use it as an arugment to reject Christianity, yet when somebody shows them a similar level stupidity in Hadith, they try to explain it at all costs and lable 'Such Hadith rejectors' as Kafirs ! wow what a double standard !

There are many many cases in Hadiths which are totally false and fabricated stories and you can read them and feel them, well I don't know that Prophet would say anything like it, if any one wants to hear these examples, let me know I will prove my case without any problem. The point is double standards which these Muslims do it without thinking or worrying about it.

Muhadditheen have already categorized the ahaadith as Strong, Weak, Fake etc. etc. There are different type of ahaadith, I hope you know about the categories of ahaadith. While this is not the case in Bible.

Based on few false ahaadith, we can't reject all of the other ahaadith which are not fake/false, this is what the conclusion of this thread.

 

[RustamShah]

Muhadditheen have already categorized the ahaadith as Strong, Weak, Fake etc. etc. There are different type of ahaadith, I hope you know about the categories of ahaadith. While this is not the case in Bible.

Based on few false ahaadith, we can't reject all of the other ahaadith which are not fake/false, this is what the conclusion of this thread.

I know this already, I am talking about those Hadiths which are still in Sahi Collections like Bukhari and Muslim yet they defy Logic, Aqal and any elequence to considered and to be added in these so called Sahi Collections. I can give you many many examples of such Hadith if you want and I already posted few of them, they can not be from Prophet because who ever wrote these things in these collections lied

 

[Mughal1]

yes, don't interfere these books but keep burning the world when others uses these references in their books. For your kind info all these books had been narrated and published in banu umyah and banu abbasia period by govt. paid ulema, so don't be compare their authenticity with Qurran .

Dear brother, I can see what you are trying to get at but my point is that by interfering in actual hadith books and history books we create more questions than answers. The answer lies in the idea that I have explained ie we write new comprehensive collections. However, before we do any of that we need to ensure we have the right understanding of the ahadith and history of islam. Being confused ourselves and tempering with islamic sources could prove fatal. So I will not advise anyone to do any such thing. Quran is fine and islam is fine and all we need to do is educate ourselves a bit and see how things fit together better without interfering with the original sources.

People who think they know things better should come forward and explain them and all will be fine.

At the moment nonmuslims should be least of our worries, it is the ummah that needs to be taken out of the rut. Once people of this ummah wake up and start jihaad properly nonmuslims will not pose any problem because truth cannot be opposed or suppressed.

We can see a lot of people come on this forum and question quran and islam but once people explain things they do not have any problems with that.

In fact forums like this are great place to interact and learn from each other and once people learn they can explain things themselves to anyone who has any questions about islam.

If we really dig in nonmuslims soon find out that quran is not a push over. many highly educated nonmuslims have joined us over the ages. I know our own kids have problems but those are problems with mullaiyat more than islam itself. We ourselves have failed our kids by following mullahs blindly. The sooner we stop this, things will be fine. However if we do not then the problem will increase but that is because of muslims themselves, nothing at all to with the quran and islam.

regards and all the best.

 

[Mughal1]

I know this already, I am talking about those Hadiths which are still in Sahi Collections like Bukhari and Muslim yet they defy Logic, Aqal and any elequence to considered and to be added in these so called Sahi Collections. I can give you many many examples of such Hadith if you want and I already posted few of them, they can not be from Prophet because who ever wrote these things in these collections lied

Brother RustumShah sb, if we took out reports that we think are problematic from the books of ahadith will that not raise questions on the books themselves? It is for this reason either we should explain things in those books in form of notes and interpretations or write new books based on the original collections. These are perfect ways to solve the problems.

Hadith is not authentic just because its sanad is saheeh its matan also has to be saheeh. In the hadith books they are called saheeh on the basis of their isnaad alone. All the matans could not be scrutinised because that needs a lot of knowledge and it is very slow process. So people known as naqideen of ahadith only scrutinized reports that they saw were a problem. That anyone can do if one has the necessary related knowledge even today.

regards and all the best.