देवर तो मौत है !

#देवरतोमौत_है

रिश्ते तो अल्लाह की रहमत है। पैदा होते ही हम कई रिश्तो से घिर जाते है। कुछ खून की बुनियाद पे बनते है तो कुछ रिश्ते शादी के बाद बनते है। पर चाहे जो भी रिश्ते हो सभी रिश्तो की एक सीमा (limit) होती है, और ये रिश्ते तभी मजबूत रह सकते है जब हम उन सीमाओ को पार न करे। हर रिश्ते की अपनी एक मर्यादा होती है। लेकिन जिन रिश्तो में अक्सर लोग अपनी मर्यादा भूल जाते है वो देवर- भाभी और जीजा-साली का रिश्ता है जिसे आज कुछ अपने भाई बहन भी काफिरो की देखा देखी हंसी मजाक का रिश्ता समझ बैठे है। और अक्सर ये मजाक अश्लीलता और फूहड़ता की हद तक चले जाते है जिससे रिश्तो की गरिमा पर आंच आने लगती है।
इस्लाम ने हमे जिंदगी जीने मुक्कमल तरीका बताया है। इस्लाम मर्द औरत के फ्री मिक्सिंग को पसंद नही करता अगर वे ना महरम हो। आपको बता दूँ की ‘महरम’ और ‘ना-महरम’ क्या है ? महरम वो रिश्ते है जिनमे शादियां नही हो सकती । ‘ना-महरम’ उन रिश्तो को कहते है जिनमे शादियां हो सकती है। अल्लाह कुरान में ऐसे रिश्तो का जिक्र करते हुए फ़रमाता है:
” और मोमिन (आस्थावान) महिलाओं से कहो कि वह अपनी निगाहें नीची रखें और अपने शर्मगाहों की रक्षा करे और अपने सौन्दर्य को प्रकट न करें, अतिरिक्त उसके जो सामान्यत प्रकट हो जाये। और अपने दुपट्टे (ओढ़नी) अपने सीनों पर डाले रहें। और अपने सौन्दर्य को प्रकट न करें परन्तु अपने पतियों पर अथवा अपने पिता पर अथवा अपने पति के पिता पर अथवा अपने बेटों अथवा अपने पति के बेटों पर अथवा अपने भाईयों पर अथवा अपने भाईयों के बेटां पर अथवा अपनी बहनों के बेटों पर अथवा अपनी महिलाओं पर अथवा अपने दास पर अथवा अधीन पुरुषों पर जो कुछ इच्छा नहीं रखते। अथवा ऐसे लड़को पर जो महिलाओं के परदे की बातों से अभी अनजान हों। वह अपने पैर जोर से न मारें की कि उनका छिपा हुआ सौन्दर्य प्रकट हो जाये, और ऐ ईमानवालो, तुम सब मिलकर अल्लाह की ओर लौटो ताकि तुम सफलता प्राप्त करो।” (कुरान 24:31)

मगर बहुत अफ़सोश की बात है काफिरो के बीच रहकर और इस्लाम की तालीम से दूर होकर हमारे मुस्लिम समाज में ये बुराई फ़ैल गई है। उनके होली वाले देवर भाभी के अश्लील फूहड़ गीतों को सुनकर मुसलमान भी देवर-भाभी और जीजा-साली के रिश्तों को मजाक का रिश्ता समझ बैठा है, और यही मजाक करते करते एक दिन रिश्तो की सारी मर्यादा टूट जाती है। अस्तगफिरुल्लाह, हम कहाँ जा रहे है!

उकबा बिन आमिर रजिअल्लाहो अन्हो रिवायत करते है कि अल्लाह के रसूल (सल्ललाहु अलैहे वसल्लम) ने फरमाया:
“तुम (अजनबी) औरतो के पास जाने से बचो।”

एक अंसारी सहाबी ने पूछा ,” ए अल्लाह के रसूल, देवर के बारे में आपका ख्याल है ?”

आप (सल्ललाहु अलैहे वसल्लम) ने फरमाया: देवर तो मौत है।” (सही मुस्लिम, किताबुल सलाम, हदीस 5400)

इस हदीस के बारे में इमाम नववी रहमतुल्लाह अलैह फरमाते है कि ये हदीस औरत के पति के उन सभी मर्द रिश्तेदारों पे लागु होती है जो उसके नामहरम है। 

उलेमा फरमाते है कि इस हदीस में देवर को मौत इसलिए कहा गया है क्योंकि किसी औरत का देवर के साथ अकेले बैठना उन्हें जिनाकारी तक लेकर जा सकता है, या पति-पत्नी का तलाक भी हो सकता है जो मौत की मानिंद है। ये एक गम्भीर बात है।
आप कह सकते की मेरे भाई पे या मेरी पत्नी पे मुझे यकीन है, लेकिन बात यकीन होने या न होने की नही है, बात है शरीयत के दायरे की। अल्लाह ने अगर हमारे लिए एक हद मुकर्रर की है तो जरूर हमारा ही फायदा है। और ऐसा भी नही की ये नही हो रहा है, अख़बारो के पन्ने देवर-भाभी औऱ जीजा-साली के बेहयाई के करतूतों से भरे पड़े है। इसलिए ये जरूरी है कि हम अपने दायरे में रहे !।
अल्लाह के रसूल (सल्ललाहु अलैहे वसल्लम) ने फरमाया:

” जब कोई मर्द किसी नामहरम औरत के पास तन्हा बैठता है, तो वहाँ तीसरा शैतान मौजूद होता है।”

(तिर्मिज़ी, हदीस 1171)
इसलिए बेहतर है कि देवर-भाभी, जीजा-साली दूर रहे। आप न मजाक करे और ना करने दे !

Such was Ibn Taymiyyah !

Ibn Taymiyyah ( r.a.) :Imam, Hafiz, Faqih, Mujtahid, Muffasir, Muhaddith, Mujahid…

Taymiyyah is a female name of a lady who was a scholar. In her lineage, there were many scholars, amongst whom, the most prominent one was Ibn Taymiyyah.

Da’eef Aahadith (Weak Narrations) And The Ruling On Them

Author:- Shaykh Zubair Ali Zai

Da’eef Narration: In the principles of Hadith, A Da’eef narration is a form of “Non-Acceptable” and “Mardood (Rejected)” hadith. For example; See, Tayseer Mustalah al-Hadith (Pg 62)

There are some people who say that it is totally permissible to act upon a Da’eef hadith, with regards to Fadhaail-e-A’maal, which is not correct according to the Jumhoor of scholars.
In Ahkaam and Creed (Aqeedah), a Da’eef Hadith is rejected according to all the scholars, but some Scholars declare a Da’eef Hadith to be acceptable to act upon in Fadhaail-e-A’maal (Virtuous Actions), while accepting it to be Da’eef.  But they limit it to some conditions:

First Condition: It should not be very weak; it should not be the narration of Liars, Fabricators, and those who make very big mistakes. [There is a consesus on this condition.]

Greatness of Allah

The earth is a pretty big place. But when compared to the Sun it becomes apparent how small it actually is. The Sun is big! I mean real big.

It is about 106 times wider than the Earth, and about 1,300,000 Earths would fit inside the Sun.

इस्लामी अक़ीदा क़ुरआन और हदीस की रौशनी में।

किताब का नाम: इस्लामी अक़ीदा क़ुरआन और हदीस की रोशना में
भाषा: हिन्दी

               🔴 Download book (2 mb)

इस्लामी अक़ीदा क़ुरआन और हदीस रोशनी मेः प्रस्तुत पुस्तक इस्लामी अक़ीदा से संबंधित कुछ महत्वपूर्ण प्रश्नों पर आधारित है, जिनका क़ुरआन और हदीस की रोशनी में उत्तर दिया गया है। चुनांचे इसमें इस्लाम व ईमान का अर्थ, तौहीद की क़िस्में और उसके लाभ, ला इलाहा इल्लल्लाह का अर्थ और उसकी शर्तें, अमल के क़बूल होने की शर्तो, शिर्क अक्बर की क़िस्में और और उसके नुक़सानात, वसीला और शफाअत मांगने के प्रावधान का उल्लेख किया गया है।

Importance of Hadith, Preservation and Compilation

Importance of Hadith

1) Like Quran Hadith is also from Allah subhanahu wa T’ala

“(Muhammad) does not speak from his desires; indeed, what he says is revelation.”
(Surah An-Najm 53:3-4)

2) Hadith are explanation of Qur’an.

“And I revealed to you the Reminder (Qur’aan) in order that you explain to the people what was revealed to them.
(Soorah an-Nahl 16:44)

Best Quran and Hadith Apps for android

Assalam alaikum,

Here is the list of best Islamic Apps for Android mobiles and tablets..Although there are many others Islamic apps are there but this list is related with #QURAN and #HADITH  only. Apps with good ratings/reviews are shown at the top of the list. Make sure you read some reviews before installing according to your need. I have attached several screenshots to help you in choosing app but better you see details in Google play store.

ALL the apps are free and are on Google play store.  Click on the link to visit same app in play store..

QURAN APPS FOR ANDROID

🔴  1. HOLY QURAN LITE

It is very user friendly beautiful  app with translation in major languages. Themes are so beautiful and changeable.

🔴 2. QURAN TAFSIR PRO

Quran Tafsir Pro is a Qur’an study tool with translation in major languages with Verse indexed Tafsir Ibn Kathir in English with embedded Arabic.
Best features which you will not find in other app is it’s Word by Word Details including translation, root, parts of speech Word Meaning Test Feature. Highly recommend, actually it’s my first choice.
It is the #Best Quran app for learning Quranic Arabic.

🔴 3. QURAN FLASHCARDS

It is a must for every Quran student. Learn the 6700 unique words of the Holy Quran in an easy to use flashcard style app. Arabic, English and Urdu meanings are there. It has been divided into 30 lesson and each lesson has 10 chapters and each chapter has 25 words.. word test feature is also available.

#BEST HADITH APP FOR ANDROID

🔴 1. HADITH.DO

Hadith.do App for Android is the collection of Hadith of Prophet Muhammad (محمد (صلى الله عليه و سلم (Peace Be Upon Him). The app contains 39000+ hadith from most accepted and authentic Hadith books including six hadith books also known as Kutub al-Sittah or Sihah Sitta (meaning “The Authentic Six”). The 12 books included are:
1) Sahih Bukhari – Hadith collected by Imam Bukhari (d. 256 A.H., 870 C.E.)
2) Sahih Muslim – Hadith collected by Muslim b. al-Hajjaj (d. 261 A.H., 875 C.E.)
3) Sunan an-Nasa’i – Hadith collected by al-Nasa’i (d. 303 A.H., 915 C.E.)
4) Sunan Abu-Dawood – Hadith collected by Abu Dawood (d. 275 A.H., 888 C.E.)
5) Jami at-Tirmidhi – Hadith collected by al-Tirmidhi (d. 279 A.H, 892 C.E)
6) Sunan ibn-Majah – Hadith collected by Ibn Majah (d. 273 A.H., 887 C.E.)
7) Malik-Muwatta – Hadith compiled and edited by the Imam, Malik ibn Anas
8) Nawawi – Hadith collected by Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (631–676 A.H)
9) Al Adab Al Mufrad – Hadith collected by Imam Bukhari (d. 256 A.H., 870 C.E.)
10) Shamail Tirmidhi -Hadith collected by al-Tirmidhi (d. 279 A.H, 892 C.E)
11) Riyad us Saliheen
12) Qudsi Hadith
Lot of effort has been put to make this app as helpful as possible thus, utilities section was added and contains followings:
1. Juz Amma
2. Hisnul Muslim
3. Munajat e maqbool
4. Asma ul Husna
5. Salah
6. Durood
7. Dua
8. Kalimah
9. Sunnah
10. Dhikr
11. Prophet Stories
12. Basic Islamic Terms
This app is feature rich, some of them are as below:
1) Sharing: Sharing facility is available for each hadith from any book or kalimah, sunnah etc…Thus, there is nothing in this app which cant be shared with others.
2) Starred(Favorite): Every thing in this app can be starred and can then be easily accessible from home screen.
3) Search Facility: Search facility is provided on the home screen, and by entering search keyword resulting hadith containing that key word will be displayed on screen.
4) Mordern UI: App has modern UI features like sliding menus.
5) Daily Alerts: App provided facility of daily hadith alerts.
6) Search Settings: Changes how search works.
7) Pins: Now all contents in this app can be pinned and can then be easily opened again from main screen. This feature act similar to bookmarks.
8) Copy: All Content of this app can be copied and can then be pasted any where as per users choice facebook, watsapp etc.

And after this you will not search for any other Hadith apps inshaAllah.

JazakAllah khair

An Introduction To The Methodology of Ahl us-Sunnah Towards Allaah’s Names and Attributes – Part 1

The Names and Attributes of Allaah are from the affairs of the unseen which a person could not possibly know in detail except by way of revelation due to the fact that human beings can never encompass Allaah’s knowledge, just as Allaah has stated:
“They cannot encompass Him in knowledge.” (Taahaa: 110)

And speech regarding Allaah’s Attributes is a branch of speech regarding Allaah’s Essence (i.e. His Dhaat). So it is not possible for the human intellect to independently attain detailed knowledge, whether in affirmation or negation, of an Attribute or Name.

Whoever claims that this knowledge is attainable without referring to the Revealed texts of the Qur’aan and Sunnah is gravely mistaken and has strayed from Straight Path (as-Siraat al-Mustaqeem).
So it is obligatory upon the servant to withhold and restrict himself to the speech of Allaah and to the speech of his Messenger (sallallaahu ‘alaihi wassalam) and to have certain belief in everything that is affirmed in the Revealed texts regarding the Names and Attributes of Allaah.
And likewise one must negate from Allaah whatever Allaah has negated from Himself or what the Messenger (sallallaahu ‘alaihi wassalam) negated from Him of deficiencies and inadequacies.
And there are many texts in the Qur’aan and Sunnah that affirm the lofty and perfect Attributes for Allaah in detail, so we are obligated to affirm them in a manner that befit His Majesty. Likewise regarding the attributes of deficiency – they are negated from being attributed to Allaah, the Most High, and it is obligatory upon us to negate them and to affirm the perfect opposite of the deficiency for Allaah, the Most Perfect and Most High – and this is the obligatory right regarding the Names and Attributes of Allaah.

So what is the path of Ahlus-Sunnah wal-Jamaa’ah regarding the Names and Attributes of Allaah?
The Names and Attributes of Allaah can be summarised in three main headings as follows:

1. The path of Ahlus-Sunnah wal-Jamaa’ah in affirmation (ithbaat) of the Names and Attributes of Allaah
   The path of Ahlus-Sunnah wal-Jamaa’ah in affirmation (ithbaat) of the Names and Attributes of Allaah to affirm whatever Allaah has affirmed for Himself in His Book or whatever the Messenger affirmed for Him, without distorting them (tahreef) or negating them (ta’teel), and likewise without saying how they are (takyeef) and making any resemblance and likeness with the creation (tamtheel). So Ahlus-Sunnah wal-Jamaa’ah believe that Attributes of Allaah are real (haqeeqee) and not metaphorical – and these real and true Attributes befit His Majesty, High above is He, free from imperfections and His Attributes are not likened to the creation and there is no resemblance.

Ahlus-Sunnah wal-Jamaa’ah likewise believe that all of the revealed Names are established by textual evidence, and not invented by the intellect – and we believe that every Name necessitates an Attribute for Allaah. So the name al-‘Azeez (The Most Mighty) includes the attribute of Might (al-‘Izza) for Allaah. So al-‘Azeez is not merely a name without meaning or without an attribute that refers to it. And the name al-Qawiyy (The All-Powerful) includes the attribute of al-Quwwa (Power) and likewise is the case with the rest of the Attributes such as His name ar-Rahmaan (The Most Merciful) which denotes His Attribute of Mercy.
And whatever is affirmed for Allaah of Attributes, then they are Attributes of perfection and He is praised by way of them and glorified by way of them and there is no deficiency in them whatsoever.

1. The Path of Ahlus-Sunnah wal-Jamaa’ah in Negation.
   Then we negate from Allaah whatever He has negated from Himself in the Qur’aan and whatever the Messenger (sallallaahu ‘alaihi wassalam) has negated from His Lord in the pure Sunnah of attributes of deficiency and inadequacy – and it is obligatory to negate them from Allaah completely and it is not permissible to describe Allaah with them at all. And therefore whatever deficiency He has negated from Himself, then we must affirm its complete and perfect opposite.
   To make this principle clear: we see that Allaah has negated from Himself oppression (dhulm), so it upon us to negate from Allaah oppression (dhulm) – and at the same time affirm for Allaah its perfect opposite and that is al-‘Adl (perfect justice). Likewise Allaah has negated from Himself exhaustion, fatigue and weariness (al-Lughoob), so it is upon us to negate this from Allaah and at the same time affirm its perfect opposite, and that is al-Quwwa (complete power). And the same is applied to all the attributes of deficiency that Allaah, the Most High, has negated from Himself.

2. The Path of Ahlus-Sunnah wal-Jamaa’ah regarding an attribute that is neither affirmed nor negated by the texts
   The path of Ahlus-Sunnah wal-Jamaa’ah regarding an attribute that is neither affirmed nor negated by the texts regarding which the people have disputed – such as al-Hayyiz (space and location), al-Jihah (direction) and other than that, then the Path of Ahlus-Sunnah wal-Jamaa’ah is not to utilize these terminologies but rather to withhold – not affirming them absolutely and not negating them absolutely due to the fact that they do not appear in the texts – and as for those who utilize these terminologies then detailed explanations are sought from them. So if the intended meaning is false and opposes the Book and Sunnah, then we reject it and free our Lord, the Most High, from false ascriptions. However, if the intended meaning is in accordance with the Book and Sunnah, then we accept the explanation.

And this is the method that is obligatory and is the middle path between those who negate the attributes from Allaah (ahlut-ta’teel) and those who resemble them to the creation (ahlut-tamtheel) – and this agrees with both the Revelation and the intellect.

As for the intellect, then it cannot affirm nor negate these affairs for Allaah because they are from the matters of the Unseen (al-Ghayb), not known except by Revelation, and it is not possible for the intellect to attain this knowledge for it cannot encompass these matters independently. So the intellect must affirm what Allaah has affirmed, negate what He has negated and remain silent regarding what Allaah, the Most Majestic, has not spoken about.

As for the Revelation, then Allaah, the Most High, has stated in the Qur’aan:

“To Allaah belong the most beautiful Names so call upon Him by them! And leave the company of those who deviate in His Names. They will be recompensed for that which they used to do.” (al-A’raaf: 180)

Allaah, the Most High, stated in His Book:
“There is nothing like unto Him and He is the all-Hearing, the all-Seeing.” (ash-Shoorah: 11)
And He, the Mighty and Majestic, said:
“And do not pursue of that which you have no knowledge.” (al-Israa: 36)

So the first verse proves the obligation of affirming for Allaah, the Most High, what He has affirmed for Himself without false interpretation or distorting the meaning from what is apparent in the text (i.e.tahreef), and also without denying the text or its apparent meaning (i.e. ta’teel) and without making any resemblance of of the Names and Attributes of Allaah with the creation (i.e. tamtheel). And that is because these three affairs are considered to be from deviation (i.e. ilhaad) as mentioned in the verse.
The second verse proves the obligation of rejection and negation of resembling Allaah, the Most Perfect and Most High, with His creation and the verse at the same time obligates the affirms Hearing and Seeing for Allaah in a manner that befits His Majesty.
The third verse proves the obligation of not speaking about how the attributes of Allaah are (i.e.takyeef). This is to say about an Attribute that it is ‘like this’ or ‘like that’. It is also forbidden to ask how about an Attribute of Allaah, such as if a person was to say, ‘How did He ascend over His Throne?’, or, ‘How does He descend to the lowest Heaven in the last third of every night?’

Rather what is affirmed and known from the Qur’aan and Sunnah is that He ascended and He descends, and the words ‘ascending’ and ‘descending’ are known and are carried upon their apparent meaning without asking how. This verse also forbids us from inventing metaphors for the Attributes of Allaah because that is to ascribe to Allaah that which He has not ascribed to Himself.

Obeying Prophet (SalAllahu Alayhi Wasallam) is compulsory_Part 1

Translated, Compiled & Annotated

Abu Hibban & Abu Khuzaimah Ansaari

Allah ordered the obedience of his Messenger (SalAllahu Alayhi Wasallam) in the Glorious Quran and he made this compulsory for all of the Muslims. Allah says

“And whatever the Messenger has given you – take; and what he has forbidden you – refrain from.” (Surah al-Hashr:7)

“And obey Allah and the Messenger that you may obtain mercy.” (Surah Aal-Imran:132)

“O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life.” (Surah al-Anfal:24)

“He who obeys the Messenger has obeyed Allah” (Surah an-Nisa:80)

This proves that Allah declared obedience of his Messenger to be obedience to him 

Imam Ibn Kathir said in explanation of the last ayah cited above,

Allah states that whoever obeys His servant and Messenger, Muhammad, obeys Allah; and whoever disobeys him, disobeys Allah. Verily, whatever the Messenger utters is not of his own desire, but a revelation inspired to him.” (Tafsir Ibn Kathir (2/319)

Allah said,

“Say, [O Muhammad], “If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins.” (Surah Aal-Imran:31)

Allah declared the obedience of his Messenger a criterion for loving him. This is because Allah revealed the Quran in general and relegated its explanation and clarification to his Messenger. Hence the Messenger of Allah (SalAllahu Alayhi Wasallam) explained the Glorious Quran by his statements, actions, character and silent tacit approvals.

This is has been further explained in the following ayahs,

“And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.” (Surah an-Nahl:44)

and he said,

“And We have not revealed to you the Book, [O Muhammad], except for you to make clear to them that wherein they have differed and as guidance and mercy for a people who believe.” (Surah an-Nahl:64)

Imam Shafi’e said,

“There are different of ways the Quran makes bayan,

1) Some rulings of the din have been clarified in great detail therefore nothing else other than the Quran is required to explain them

2) The obligation of some rulings have been explained in the Quran in great detail, for instance the obligation of obeying the Messenger of Allah (SalAllahu Alayhi Wasallam). However, the details of this obeying, who it is obligatory upon, when some of this obedience is looked into, when it is established and when it becomes absolutely obligatory are all aspects the Messenger of Allah (SalAllahu Alayhi Wasallam) explained in detail.

3) Some rulings have been mentioned without a definitive text but just an indication – such aspects are explained and described from the Sunnah of the Messenger of Allah (SalAllahu Alayhi Wasallam).”

Allah says

“And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great.” (Surah an-Nisa:113)

And he said in Surah Aal-Imran,

“Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.” (Surah Aal-Imran:164)

In these ayahs Allah has mentioned The Book as The Glorious Quran and The Hikmah as the illustrious Sunnah. It should also be duly noted that it is better to equate Hikmah with the Sunnah of the Messenger than the Glorious Quran according to the understanding of the Arabic Language

Imam Shaf’i also said,

“Allah has mentioned The Kitab (Book) as the Quran and he mentioned Hikmah and I have heard every expert in the science of the Quran and noble personalities say that Hikmah refers to the Sunnah of the Messenger of Allah (SalAllahu Alayhi Wasallam).” (ar-Risalah pg.32-33)

Allah has negated the Iman (Faith) of the individual who does not hold the Beloved Prophet (SalAllahu Alayhi Wasallam) as the judge in all of his affairs in the following Ayah,

“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” (Surah an-Nisa:65)

This Ayah was revealed concerning az-Zubair (RadhiAllahu Anhu) as Imam Bukhari, Imam Muslim and other Imams have transmitted from him. During the presence of the Messenger of Allah (SalAllahu Alayhi Wasallam) an Ansari quarreled with az-Zubair with regards to the Harra Canals which were used to irrigate the date-Palms and a contention arose. So both of them presented their case to the Messenger of Allah (SalAllahu Alayhi Wasallam). The full hadith is,

“An-Ansari man quarrelled with Az-Zubair about a canal in the Harra which was used for irrigating date-palms. Allah’s Apostle (SalAllahu Alayhi Wasallam), ordering Zubair to be moderate, said, “O Zubair! Irrigate (your land) first and then leave the water for your neighbour.” The Ansari said, “Is it because he is your aunt’s son?” On that the color of the face of Allah’s Apostle (SalAllahu Alayhi Wasallam) changed and he said, “O Zubair! Irrigate (your land) and withhold the water till it reaches the walls that are between the pits around the trees.” So, Allah’s Apostle (SalAllahu Alayhi Wasallam) gave Zubair his full right. Zubair said, “By Allah, the following verse was revealed in that connection”: “But no, by your Lord They can have no Faith until they make you (O Muhammad (SalAllahu Alayhi Wasallam) judge In all disputes between them.” (4.65) (The sub-narrator,) Ibn Shihab said to Juraij (another sub-narrator), “The Ansar and the other people interpreted the saying of the Prophet (SalAllahu Alayhi Wasallam), ‘Irrigate (your land) and with-hold the water till it reaches the walls between the pits around the trees,’ as meaning up to the ankles.” (Bukhari as-Saqah (5/34), Sahih Muslim al-Fadha’il (4/1829)

Imam Ibn Kathir said in his Tafsir,

“Present your mutual differences and contentions upon the Book of Allah and The Sunnah of the Messenger of Allah (SalAllahu Alayhi Wasallam) and accept them as the judge and ruling.“If you should believe in Allah and the Last Day” (Suran an-Nur:2). So we find he individual who does not accept the decision of the Quran and Sunnah on contentious issue and nor does he refer and return back to them then he has denied and rejected Allah and the hereafter.” (Tafsir Ibn Kathir (2/304)

Ami al-Mu’minin Umar al-Khattab (RadhiAllahu Anhu) said,

“Repel ignorance far away from the Sunnah.”

Imam Abdur Razzaq transmits in his book, Musannaf from Abdullah ibn Mas’ud (RadhiAllahu Anhu) who said,

“The Prophet (Sallallahu Alaihi wa Sallam) of Allah cursed those ladies who practice tattooing, those who get tattooed, those who pluck their eyebrows and those who make space between their teeth for beautification, changing the creation of Allah.” This was reported to a woman from the tribe of Bani Asad called Umm Yaqub, who went to Ibn Mas’ud and said: What’s the truth about a narration that was reported to me from you that you cursed those ladies who practise tattooing, …etc. Ibn Mas’ud replied, “How can I refrain from not cursing someone the Prophet (Sallallahu Alaihi wa Sallam) cursed…. And they are also cursed in the Quran..” Thereupon that woman said: I read the Qur’an from cover to cover, but I did not find that in it. whereupon he said: If you had read (thoroughly) you would have definitely found this in that (as) Allah, the Exalted and Glorious, has said, “What Allah’s Messenger brings for you accept that. and what he has forbidden you. refrain from that.” (Surah al-Hashr:7) The lady said, “Yes I have read this.” Then Abdullah ibn Mas’ud said to her, “The Messenger of Allah (SalAllahu Alayhi Wasallam) has prohibited this and Allah said, “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.” (Surah al-Ahzab:36)” (Muslim (3/1678), Summarised in Bukhari (10/377)

This proves the statements of the Messenger of Allah (SalAllahu Alayhi Wasallam), whether they are commands or prohibitions-fulfilling his commands is in essence fulfilling the command of Allah.

“Indeed, those who pledge allegiance to you, [O Muhammad] – they are actually pledging allegiance to Allah. The hand of Allah is over their hands.” (Surah al-Fath:10)

Allah informed the companions (RadhiAllahu Anhuma) giving allegiance to the Messenger of Allah (SalAllahu Alayhi Wasallam) is in reality pledging allegiance to Allah because Allah is the one who sent Muhammad (SalAllahu Alayhi Wasallam) as a Messenger, as a guide and bearer of glad tidings and revealed the Quran and Hikmah to him. This Hikmah is known as the Sunnah which is an explanation and clarification of the Quran, its meaning and understanding as Shaikh ul-Islam Ibn Taymiyyah mentioned in Aqidatul Wasitiyyah.

Imam Darimi transmits from Sa’id ibn Jubair, one day he narrated a hadith of the Messenger of Allah (SalAllahu Alayhi Wasallam) and a person said,

“The Quran opposes what you are saying.” Sa’id ibn Jubair said, “Listen, I am narrating a hadith of the Messenger of Allah (SalAllahu Alayhi Wasallam) to you and your trying to mention an apparent contradiction from the Quran, remember the Messenger of Allah (SalAllahu Alayhi Wasallam) knew the Quran better then you.” (Sunan ad-Darimi (1/145), Bab Sunnah Qadiyyah Ala Kitabillah)

This is the reason why Yahya ibn Kathir said,

“The Quran can be explained by the Hadith but the Quran does not explain the Hadith.”

माँगना हो तो सिर्फ अल्लाह से माँगो

हजरत अब्दुल्लाह इब्न अब्बास (रज़ि0) का बयान है कि एक दिन मैं अल्लाह के अन्तिम रसूल मुहम्मद ﷺ   के पीछे सवारी पर बैठा था कि आपने फऱमायाः

ऐ बेटे! मैं तुम्हें कुछ बातें सिखाता हूं: अल्लाह को याद रख, अल्लाह तेरी रक्षा करेगा। अल्लाह को याद रख अल्लाह को अपने सामने पाएगा। जब तुझे कुछ सवाल करना हो, तो मात्र अल्लाह से सवाल कर, और जब तुझे सहायता की आवश्यकता हो, तो मात्र अल्लाह से सहायता माँग। और अच्छी तहर जान ले कि यदि सारा संसार इस बात पर एकत्र हो जाए कि तुझे किसी चीज़ से लाभ पहुंचा सके तो वह कदापि नहीं पहुंचा सकते, हाँ मगर उस चीज़ के साथ जो अल्लाह ने तेरे भाग्य में लिख दी है। और यदि प्रत्येक जगत इस बात पर एकत्र हो जाए कि वह तुझे किसी चीज़ से हानि पहुंचा सके तो वह कदापि नहीं पहुंचा सकते परन्तु इतना ही जितना अल्लाह ने तेरे भाग्य में लिख दी है। क़लम उठा लिए गए हैं। और सहीफें खुश्क हो चुके हैं।

(तिर्मिज़ी)

इस हदीस में अल्लाह के रसूल ﷺ ने बड़े प्यार से इब्ने अब्बास रज़ि. को कुछ उपदेश दियाः

(1) पहला उपदेश यह था कि अल्लाह को याद रख अल्लाह तुझे याद रखेगा। इसका अर्थ यह है कि अल्लाह के अधिकार उसके आदेशों का पालन करो और उसके मना किए हुए कामों से रुक जाओ। इसका परिणाम यह होगा कि तू अल्लाह की सुरक्षा और अमान में रहेगा।

(2) दूसरा उपदेश यह दिया कि तू अल्लाह का ख्याल रख अल्लाह को अपने सामने पाएगा अर्थात् वह तुम्हारा काम संवार देगा, तुम्हारी कठिनाइयाँ दूर कर देगा वह तेरा हर समय सहायक बना रहेगा। जैसा कि अल्लाह के रसूल सल्ल. ने सौर के गुफा में अबू बक्र रज़ि. से कहा था : घबराओ मत अल्लाह हमारे साथ है।

(3) तीसरा उपदेश जो अल्लाह के रसूल ﷺ ने दिया यह है कि जब तू सवाल करे तो केवल अल्लाह से ही कर और सहायता मांगे तो अल्लाह से मांग। यही दुआ तो हम नमाज़ की हर रकअत में सूरः फातिहा के अंदर करते हैं कि ऐ अल्लाह हम तेरी ही इबादत करते हैं और तुझ से ही सहायता मांगते हैं।  अल्लाह और बन्दे के बीच कोई गैप और दूरी नहीं इस लिए बन्दे को चाहिए कि बिना किसी माध्यम के अल्लाह से मांगे। कि अल्लाह के अतिरिक्त कोई लाभ अथवा हानि पहुंचाने का अधिकारी नहीं।

अल्लाह ने फरमाया ( जिसका अर्थ है):

और अल्लाह के अतिरिक्त उनको न पुकारो जो तुमको न लाभ पहुँचा सकते हैं और न हानि। फिर यदि तुम ऐसा करोगे तो निश्चय ही तुम अत्याचारियों में से हो जाओगे। और यदि अल्लाह तुमको किसी कष्ट में पकड़ ले तो उसके अतिरिक्त कोई नहीं जो उसको दूर कर सके। और यदि वह तुमको कोई भलाई पहुँचाना चाहे तो उसकी कृपा को कोई रोकने वाला नहीं। वह अपनी कृपा अपने बन्दों में से जिसको चाहता है प्रदान करता है और वह क्षमा देने वाला, दयावान है।

(सूरः यूनुस 107)

दूसरी एक हदीस में आता है कि-
प्यारे नबी ﷺ ने फरमाया-“दुआ इबादत है”, फिर नबी ﷺ ने ये आयत पढ़ी-
“और तुम्हारा परवरदिगार इरशाद फ़रमाता है- “तुम मुझसे दुआएं माँगों मैं तुम्हारी (दुआ) क़ुबूल करूँगा, बेशक जो लोग हमारी इबादत से तकब्बुर करते (अकड़ते) हैं वह अनक़रीब ही ज़लील व ख्वार हो कर यक़ीनन जहन्नुम मे दाखिल होंगे” (सुरह गफिर आयत 60)

(Jami’ at-Tirmidhi, Chapters on Tafsir ,Book 47, Hadith 3555)

लेकिन गुमराह और कब्र परस्त लोग कहेंगे की हम मानते है की अल्लाह ﷻ  ही दुवाये क़ुबूल करता है लेकिन हम तो इन बाबाओ और वलियो को अल्लाह ﷻ तक पहुचने का जरिया बनाते है ताकि ये हमे अल्लाह ﷻ के करीब कर दे।
तो अनपढ़ जाहिलो सुनो मक्का के मुशरिक भी यही अकीदा रखते ते। वो भी मानते थे की अल्लाह ﷻ ही है हकिकी माबूद लेकिन वो अपने बुतो को अल्लाह तक पहुचने का जरिया बनाते थे।

अल्लाह तआला फरमाता है (जिसका अर्थ है):

अगाह रहो ! इबादत तो ख़ास अल्लाह ही के लिए है और जिन लोगों ने अल्लाह के सिवा (औरों को अपना) सरपरस्त बना रखा है (कहते हैं कि) हम तो उनकी परसतिश सिर्फ़ इसलिए करते हैं कि वो हमे अल्लाह के करीब कर दे । इसमें शक नहीं कि जिस बात में ये लोग झगड़ते हैं (क़यामत के दिन) अल्लाह उनके दरमियान इसमें फैसला कर देगा । बेशक अल्लाह किसी झूठे, हक को न मानने वाले कोे हिदायत नही देता।

(सुरः ज़ुमर: 3)

अल्लाह के सिवा कोई इबादत के लायक नही और दुआ इबादत है तो जो लोग अल्लाह ﷻ के अलावा पिरो वलियो की जरिये अल्लाह ﷻ तक पहूँचना चाहते है तो वो सोच ले की वे भी मक्का के मुशरिको जैसे ही है ।

अल्लाह ﷻ से  दुआ है की हम सभी को शिर्क जैसे बदतरीन गुनाह से महफूज रखे।