Allah Ta’la ka Irshaad-e-Giraami hai: “Namaz parhiye Apne RABB ke liye aur Qurbani kijiye.” [Surah Al-Kausar: 2]
Allah Ta’la ke is Farmaan (فَصَلِّ لِرَبِّكَ وَانْحَرْ) ki Tafseer karte hue farmate hain: “(Namaz me) Daayei’n hath ko Baayei’n hath per Naaf ke neeche rakha Jaaye.” [Sunan Al-Asram Ba-Hawala At-Tamheed 8/164]
AITRAZAAT AUR UNKE JAWAABAAT:
Ghair-Muqallid (Naam Nihaad) Ahl-e-Hadees Zubair Ali Zai Jo Is daur ka bohat bada KAZZAAB (Jhoota) Shaqs ma’loom hota hai. Maslaki Ta’sub me Itna Andha ho chuka hai ke Asma’ Ar-Rijaal me Apni Manmaani chala kar Rasoolullah (sallallahu alaihi wa sallam) ki Wo Ahadees Jo Ahnaf ki Dala’il banti hain, Unko Shaheed karna Iska Mehboob Mashghala’h hai.
Ye Haqeeqat hai ke Aam Logo’n ko har har Kitab tak Rasaayi Hasil nahi hoti. Chunancha Zubair Ali ne Iska Khoob Faydah uthaaya aur JHOOT ke sahaare Aam Logo’n ki ZEHAN SAAZI (Brain Wash) ki hai.
Hazrat Ali (raz.) se marwi Is Hadees ki Sanad ke Tamam Rijaal [Bukhari wa Muslim] ke Rijaal hain sivaaye Aasim Al-Jahdari (rah.) ke aur wo bhi SIQAH hain.
Imam Yahya bin Mu’een (rah.) ne Asim ko SIQAH kaha hai. [Dekhiye Al-Jarah wa Ta'deel Raqam# 1926]
Ghair-Muqallid Zubair Ali Zai ne bhi Is Hadees ke Kisi Raavi per Koi Jarah Naqal nahi ki hai. Lihaaza Ye baat to Roz-e-Roshan ki tarah waazeh hai ke Is Hadees ki Sanad Bilkul SAHEEH aur Be-Ghubaar hai lekin Zubair Ali ne Is Hadees ko SHAHEED karne ke liye Kul 3 AITRAZAAT naqal kiye hain balke 3 Dhoke diye hain.
AITRAAZ# 1: Aasim Al-Jahdari (rah.) aur Uqbah bin Sab’han (rah.) ke darmyan Al-Ijaaj Al-Jahdari ka Waastah hai. [Tareekh Al-Kabeer 6/437] Al-Ijaaj Maj’hool Al-Haal hai. [Namaz me hath baandhne ka Hukm aur Maqaam Page 57]
AL-JAWAB# 1: Imam Bukhari (rah.) ne Is Hadees me Jo Al-Ijaaj ke Waastah ka bayan diya hai wo doosri Hadees hai Jisme (علی صدرہ) “Seene Per Hath baandhe” ke Alfaaz hain aur Is Hadees ki Sanad Kuch Is tarah Naqal hai.
SANAD: Moosa (bin Isma’eel) »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Apne Waalid se (Al-Ijaaj Al-Jahdari) »»► Uqbah bin Zabyaan
Jab ke Hamari Peish kardah Hadees ki Sanad Is Hadees ki Sanad se Mukhtaleef hai aur Iske alawah Matan (Text) me (علی صدرہ) “Seene Per Hath baandhe” ke bajaaye (تحت السرّہ) “Naaf ke neeche hath baandhe” ke Alfaaz aaye hain.
Ma’loom hua ke In 2 Ahadees ke darmyan Sanad wa Matan ke lihaaz se Farq (Difference) waazeh hai.
Lekin Zubair Ali Zai ne Makrooh wa Fareib ka Sahaara le kar Is Doosri Hadees ki Sanad ko Hamari Mustadal Hadees ki Sanad se Jod kar Fareib dene ki Koshish ki hai.
AITRAAZ# 2: “Isi rivayat ki Doosri Asaneed me (علی صدرہ) “Seene per Hath baandhe” ke Alfaaz hain.” [Tareekh Kabeer wa Sunan Kubra Bayhaqi] [Page 57]
Al-JAWAAB# 2: Zubair Sahab Jis Hadees ka Aap Hawalah de rahe hain, Usi Hadees me Al-Ijaaj Al-Jahdari hain Jo ke Maj’hool Al-Haal Raavi hain aur Maj’hool Raavi ki Rivayat Aap (Naam Nihaad) Ahl-e-Hadeeso’n ke Nazdeek ZA’EEF hoti hai.
Ma’loom hua ke SEENE per Hath baandhna Ya’ni Za’eef Hadees per amal karna hai.
Al-Gharz, (Seene per hath baandhe) waali rivayat ZA’EEF hai aur (Naaf ke Neeche hath baandhe) waali rivayat bilkul SAHEEH hai. Lihaaza ALAA SADRIHI waali Za’eef rivayat ko TAHTUS SURRAH wali SAHEEH rivayat ke Muqaabil me peish kar ke Dhoka dena BAATIL hai.
AITRAAZ# 3: Ibne Turkmani Hanafi ne likha hai ke, “Iski Sanad aur Matan me Iztiraab hai.” [Page 57]
AL-JAWAAB# 3: Hamari Mustadal Hadees Jisme TAHTUS SURRAH ke Alfaaz aaye hain Isko Abu Bakar Al-Asram, Abu Ja’far At-Tahavi, Ibne Abdul Barr (rah.) ne Ba-wajah Ihtijaaj SAHEEH kaha hai aur Imam Hakim ne HASAN kaha hai. [Sunan Al-Asram Ba-hawala Tamheed 8/164; Ahkamul Qur'an 1/184; Mustadrak Hakim 1/586]
Yahan bhi Zubair Ali ne Makkari se Kaam liya hai. Ibne Turkmani (rah.) ki Ye Jarah Hamari Mustadal Hadees per Nahi hai balke Us Hadees per hai Jisme (علی صدرہ) “Seene per hath baandhe” ke Alfaaz aaye hain. Lekin Zubair Ali Isko Hamari Daleel per Chaspa’n (Fit) kar ke Fareib de raha hai.
SANAD ME IZTIRAAB:
Moosa bin Isma’eel ke Tarq se Is Tafseer ki Sanad me Iztiraab paya Jata hai.
1. Moosa bin Isma’eel »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Uqbah bin Sab’haan [Sunan Kubra Bayhaqi 2/30]
(موسى بن اسمعيل ثنا حماد بن سلمة عن عاصم الجحدرى عن عقبة بن صهبان)
2. Moosa bin Isma’eel »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Apne Waalid se (Al-Ijaaj Al-Jahdari) »»► Uqbah bin Zabyaan [Tareekh Kabeer wa Sunan Kubra Bayhaqi]
(موسى بن اسمعيل عن حماد بن سلمة سمع عاصم الجحدرى عن ابيه عن عقبة بن ظبيان)
Is doosri Sanad me Ek Raavi Al-Ijaaj Al-Jahdari ka Izaafah hua hai aur Uqbah bin Sah’baan ke bajaaye Uqbah bin Zabyaan maujood hain.
MATAN ME IZTIRAAB:
1. Pehli Hadees ke Alfaaz Kuch Is tarah hain aur (علی صدرہ) ka Izaafah nahi.
(عن على رضى الله عنه (فصل لربك وانحر) قال هو وضع يمينك على شمالك في الصلوة)
2. Doosri Hadees ke Alfaaz Kuch Mukhtaleef hain Jisme (علی صدرہ) “Seene per baandhe” ke Alfaaz ka Izaafah mazkoor hai.
(عن على (فصل لربك وانحر) وضع يديه اليمنى على وسط ساعده على صدره)
Moosa bin Isma’eel se marwi In 2 Rivayato’n me Sanad wa Matan dono me IZTIRAAB paaya Jaata hai. Yehi baat Ibne Turkmani (rah.) bayan kar rahe hain. Aur MUZTARIB Hadees ZA’EEF ki Ek Qism hai.
Jab ke Hamaari Peish kardah Hadees Jisko Hammad bin Salmah se Saheehain ke Raavi Abul Waleed At-Tayalisi (أَبُو الْوَلِيدِ الطَّيَالِسِيُّ) ne rivayat kiya hai Sanad wa Matan ke lihaaz se bilkul SAHEEH aur SAREEH hai. Is Tarq me Koi IZTIRAAB Nahi Paaya Jata.
Pas Zubair Ali Zai ke Tamam Aitrazat Baatil wa Mardood hain.
Iske Baad hum apke samne Naaf ke neeche hath bandhne ke kuch aur dalail bhi pesh kar dete hain
DALAIL:
1)Abu Dawood hadees No. 645 abu juhaifah se marwi hai kay bila shubaHazrath Ali® nay farmaya sunnat yeh hai kay namaz mein hatheli par hathelinaaf kay neechay baandhay.
,
2) Tirmizi Hadees No. 234 Hazrath Halab® se marwi hai kay Rasoolullah(Sal lallahualaihiwa sallam) humko namaz padhtaythay toh aap apne dahinay haath se apne bayeinhaath ko pakadtaythay iss hadeeskay tayhath Imam Tirmizi(Rh) farmateyhai kay hadees halab® hadees hasan hai, aur issi par bohath se ahle ilm sahaba tabaeen, aur tabe tabaeen ka amal hai, aur unme baaz ka amal naaf ke upar haath bandhnay ka hai aur baaz ka amal naaf ke neechey haath bandhnay kahai. (NOTE) Imam Tirmizi (Rh) ne seenay par haathbandhney ka amal bayannahin kiya is liye ke yeh amal sahaba ® ,Tabaeen, aur Tabeh tabaeen mein sekissi ka nahin tha.
,
3) Musannaf Ibn Abi Shaiba Vol No.1 page No. 427 Hazrath AlqamahIbn Waiel apne walid Waiel Ibn Hujr se riwayath karte hain unhoney farmayamain ney nabi (Sallallahualai hiwasallam) ko dekha ke aap namaz mein apna dahinay haath bayein haath par naaf ke neechay rakhteythay . (NOTE) Waiel Bin Hujr® kisahi ibn khuzaima mein Alasadrehi wali riwayath zaieef hai. (Iss Qisam ki aur riwayathmundhdarjah zaiel kitaboun mein bhi moujood hai.)
,
4) Ann Abi Maashar Ann Ibrahim , Musannaf Ibn Abi Shaiba Vol No.1 page No. 427 ,
,
(5) AnnAbi Juhaifa Ann Ali , Musannaf Ibn Abi Shaiba Vol No.1 page No. 427
,
(6) Akhbarana Hajjaj Ibn Hassaan , Musannaf Ibn AbiShaiba Vol No.1 page No. 427.
,
(7) Ann Abi Juhaifa AnnAli, sunnaney baihaqhi Vol No.2 page No. 32,
,
(8) Mussnaday Ahmad Hadees No. 833 .
,
9) Hazrath Ali ® wali riwayath ko mohadayseen ne sahih kaha hai chunanchey Imam Ahamad Bin Humbal (Rh) muqadamah sawalaath abudawood page No. 53 mein * Imam Ishaq Ibn Rahwayh Al aousad Vol No. 3 page No.93, and 94 mein *Imam Tahawi ne ahkamul quran Vol No.1 page No187 mein*Imam Ibn Qayyim ne Badaeul fawaayed Vol No.3 page No.73 mein iss riwayth ko sahihkaha hai, aur Hazrath Alqamah Ibn Waiel wali riwayathko ahle hadees alim Abdur Rehman Mubarak Puri ne apni kitaab tohfatulahwazi vol. No. 2 page No. 75 mein iss ki sanad ko qawi aur mazbooth kahahai aur qaaim sindhiahle hadees alim ne iss riwayth ko Tahtas surrah ke lafzke saath asal nuskhay mein dekhne ka iqraar kiya hai
,
10: Hazrat Ali;
Hathon Ko Hathon Par Rakhna Aur Inko Naaf Ke Neechy Bandhna Namaz Ki Sunnat Se Hey
(Musanif Ibne Abi Sheba V#1)
,
11: Aaqa Alaihissalatuwassalaam Namaz Me NaafKe Neeche Haath Bandhtey They
(Mussanif Ibne Abi Shiba
V1 P#390)
,
12: Hazrat Waail Bin Hajar
RadiyALLAHu Anhu;
"Me Ne Sarkar Sallallahu Alaihi Wasallam Ko Dekha Ke Aap Ne Namaz Me Apne Daayen Haath Ko Baayen Par Zair e Naaf Rakha"
(Musannif Ibn e Abi Sheba
V12 P#390)
Iski Sanad Nihayat Sahee He
(Aasaar e Sunan V1 P#69)
Allah Ta’la se dua’ hai ke Wo Hum Sab ko Haqq baat ko samajhne ki Taufeeq ata farmaaye aur Hamesha Haqq per Qaayem rakhe. (Aameen)
فَصَلِّ لِرَبِّكَ وَانْحَرْ
TAFSEER: Abu Bakar Al-Asram »»► Abul Waleed At-Tayalisi »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Uqbah bin Sah’ban farmate hain ke, Unhone Hazrat Ali (raziallahu anhu) se suna ke WoAllah Ta’la ke is Farmaan (فَصَلِّ لِرَبِّكَ وَانْحَرْ) ki Tafseer karte hue farmate hain: “(Namaz me) Daayei’n hath ko Baayei’n hath per Naaf ke neeche rakha Jaaye.” [Sunan Al-Asram Ba-Hawala At-Tamheed 8/164]
ابو بکر الاثرم قال حدثنا ابو الولید الطیالسی قال حدثنا حماد بن سلمة عن عاصم الجحدرى عن عقبة بن صهبان سمع علیا یقول فی قول الله عزوجل (فصل لربك وانحر) قال هو وضع اليمينی على الیسری تحت السرۃ۔
AITRAZAAT AUR UNKE JAWAABAAT:
Ghair-Muqallid (Naam Nihaad) Ahl-e-Hadees Zubair Ali Zai Jo Is daur ka bohat bada KAZZAAB (Jhoota) Shaqs ma’loom hota hai. Maslaki Ta’sub me Itna Andha ho chuka hai ke Asma’ Ar-Rijaal me Apni Manmaani chala kar Rasoolullah (sallallahu alaihi wa sallam) ki Wo Ahadees Jo Ahnaf ki Dala’il banti hain, Unko Shaheed karna Iska Mehboob Mashghala’h hai.
Ye Haqeeqat hai ke Aam Logo’n ko har har Kitab tak Rasaayi Hasil nahi hoti. Chunancha Zubair Ali ne Iska Khoob Faydah uthaaya aur JHOOT ke sahaare Aam Logo’n ki ZEHAN SAAZI (Brain Wash) ki hai.
Hazrat Ali (raz.) se marwi Is Hadees ki Sanad ke Tamam Rijaal [Bukhari wa Muslim] ke Rijaal hain sivaaye Aasim Al-Jahdari (rah.) ke aur wo bhi SIQAH hain.
Imam Yahya bin Mu’een (rah.) ne Asim ko SIQAH kaha hai. [Dekhiye Al-Jarah wa Ta'deel Raqam# 1926]
Ghair-Muqallid Zubair Ali Zai ne bhi Is Hadees ke Kisi Raavi per Koi Jarah Naqal nahi ki hai. Lihaaza Ye baat to Roz-e-Roshan ki tarah waazeh hai ke Is Hadees ki Sanad Bilkul SAHEEH aur Be-Ghubaar hai lekin Zubair Ali ne Is Hadees ko SHAHEED karne ke liye Kul 3 AITRAZAAT naqal kiye hain balke 3 Dhoke diye hain.
AITRAAZ# 1: Aasim Al-Jahdari (rah.) aur Uqbah bin Sab’han (rah.) ke darmyan Al-Ijaaj Al-Jahdari ka Waastah hai. [Tareekh Al-Kabeer 6/437] Al-Ijaaj Maj’hool Al-Haal hai. [Namaz me hath baandhne ka Hukm aur Maqaam Page 57]
AL-JAWAB# 1: Imam Bukhari (rah.) ne Is Hadees me Jo Al-Ijaaj ke Waastah ka bayan diya hai wo doosri Hadees hai Jisme (علی صدرہ) “Seene Per Hath baandhe” ke Alfaaz hain aur Is Hadees ki Sanad Kuch Is tarah Naqal hai.
SANAD: Moosa (bin Isma’eel) »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Apne Waalid se (Al-Ijaaj Al-Jahdari) »»► Uqbah bin Zabyaan
Jab ke Hamari Peish kardah Hadees ki Sanad Is Hadees ki Sanad se Mukhtaleef hai aur Iske alawah Matan (Text) me (علی صدرہ) “Seene Per Hath baandhe” ke bajaaye (تحت السرّہ) “Naaf ke neeche hath baandhe” ke Alfaaz aaye hain.
Ma’loom hua ke In 2 Ahadees ke darmyan Sanad wa Matan ke lihaaz se Farq (Difference) waazeh hai.
Lekin Zubair Ali Zai ne Makrooh wa Fareib ka Sahaara le kar Is Doosri Hadees ki Sanad ko Hamari Mustadal Hadees ki Sanad se Jod kar Fareib dene ki Koshish ki hai.
AITRAAZ# 2: “Isi rivayat ki Doosri Asaneed me (علی صدرہ) “Seene per Hath baandhe” ke Alfaaz hain.” [Tareekh Kabeer wa Sunan Kubra Bayhaqi] [Page 57]
Al-JAWAAB# 2: Zubair Sahab Jis Hadees ka Aap Hawalah de rahe hain, Usi Hadees me Al-Ijaaj Al-Jahdari hain Jo ke Maj’hool Al-Haal Raavi hain aur Maj’hool Raavi ki Rivayat Aap (Naam Nihaad) Ahl-e-Hadeeso’n ke Nazdeek ZA’EEF hoti hai.
Ma’loom hua ke SEENE per Hath baandhna Ya’ni Za’eef Hadees per amal karna hai.
Al-Gharz, (Seene per hath baandhe) waali rivayat ZA’EEF hai aur (Naaf ke Neeche hath baandhe) waali rivayat bilkul SAHEEH hai. Lihaaza ALAA SADRIHI waali Za’eef rivayat ko TAHTUS SURRAH wali SAHEEH rivayat ke Muqaabil me peish kar ke Dhoka dena BAATIL hai.
AITRAAZ# 3: Ibne Turkmani Hanafi ne likha hai ke, “Iski Sanad aur Matan me Iztiraab hai.” [Page 57]
AL-JAWAAB# 3: Hamari Mustadal Hadees Jisme TAHTUS SURRAH ke Alfaaz aaye hain Isko Abu Bakar Al-Asram, Abu Ja’far At-Tahavi, Ibne Abdul Barr (rah.) ne Ba-wajah Ihtijaaj SAHEEH kaha hai aur Imam Hakim ne HASAN kaha hai. [Sunan Al-Asram Ba-hawala Tamheed 8/164; Ahkamul Qur'an 1/184; Mustadrak Hakim 1/586]
Yahan bhi Zubair Ali ne Makkari se Kaam liya hai. Ibne Turkmani (rah.) ki Ye Jarah Hamari Mustadal Hadees per Nahi hai balke Us Hadees per hai Jisme (علی صدرہ) “Seene per hath baandhe” ke Alfaaz aaye hain. Lekin Zubair Ali Isko Hamari Daleel per Chaspa’n (Fit) kar ke Fareib de raha hai.
SANAD ME IZTIRAAB:
Moosa bin Isma’eel ke Tarq se Is Tafseer ki Sanad me Iztiraab paya Jata hai.
1. Moosa bin Isma’eel »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Uqbah bin Sab’haan [Sunan Kubra Bayhaqi 2/30]
(موسى بن اسمعيل ثنا حماد بن سلمة عن عاصم الجحدرى عن عقبة بن صهبان)
2. Moosa bin Isma’eel »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Apne Waalid se (Al-Ijaaj Al-Jahdari) »»► Uqbah bin Zabyaan [Tareekh Kabeer wa Sunan Kubra Bayhaqi]
(موسى بن اسمعيل عن حماد بن سلمة سمع عاصم الجحدرى عن ابيه عن عقبة بن ظبيان)
Is doosri Sanad me Ek Raavi Al-Ijaaj Al-Jahdari ka Izaafah hua hai aur Uqbah bin Sah’baan ke bajaaye Uqbah bin Zabyaan maujood hain.
MATAN ME IZTIRAAB:
1. Pehli Hadees ke Alfaaz Kuch Is tarah hain aur (علی صدرہ) ka Izaafah nahi.
(عن على رضى الله عنه (فصل لربك وانحر) قال هو وضع يمينك على شمالك في الصلوة)
2. Doosri Hadees ke Alfaaz Kuch Mukhtaleef hain Jisme (علی صدرہ) “Seene per baandhe” ke Alfaaz ka Izaafah mazkoor hai.
(عن على (فصل لربك وانحر) وضع يديه اليمنى على وسط ساعده على صدره)
Moosa bin Isma’eel se marwi In 2 Rivayato’n me Sanad wa Matan dono me IZTIRAAB paaya Jaata hai. Yehi baat Ibne Turkmani (rah.) bayan kar rahe hain. Aur MUZTARIB Hadees ZA’EEF ki Ek Qism hai.
Jab ke Hamaari Peish kardah Hadees Jisko Hammad bin Salmah se Saheehain ke Raavi Abul Waleed At-Tayalisi (أَبُو الْوَلِيدِ الطَّيَالِسِيُّ) ne rivayat kiya hai Sanad wa Matan ke lihaaz se bilkul SAHEEH aur SAREEH hai. Is Tarq me Koi IZTIRAAB Nahi Paaya Jata.
Pas Zubair Ali Zai ke Tamam Aitrazat Baatil wa Mardood hain.
Iske Baad hum apke samne Naaf ke neeche hath bandhne ke kuch aur dalail bhi pesh kar dete hain
DALAIL:
1)Abu Dawood hadees No. 645 abu juhaifah se marwi hai kay bila shubaHazrath Ali® nay farmaya sunnat yeh hai kay namaz mein hatheli par hathelinaaf kay neechay baandhay.
,
2) Tirmizi Hadees No. 234 Hazrath Halab® se marwi hai kay Rasoolullah(Sal lallahualaihiwa sallam) humko namaz padhtaythay toh aap apne dahinay haath se apne bayeinhaath ko pakadtaythay iss hadeeskay tayhath Imam Tirmizi(Rh) farmateyhai kay hadees halab® hadees hasan hai, aur issi par bohath se ahle ilm sahaba tabaeen, aur tabe tabaeen ka amal hai, aur unme baaz ka amal naaf ke upar haath bandhnay ka hai aur baaz ka amal naaf ke neechey haath bandhnay kahai. (NOTE) Imam Tirmizi (Rh) ne seenay par haathbandhney ka amal bayannahin kiya is liye ke yeh amal sahaba ® ,Tabaeen, aur Tabeh tabaeen mein sekissi ka nahin tha.
,
3) Musannaf Ibn Abi Shaiba Vol No.1 page No. 427 Hazrath AlqamahIbn Waiel apne walid Waiel Ibn Hujr se riwayath karte hain unhoney farmayamain ney nabi (Sallallahualai hiwasallam) ko dekha ke aap namaz mein apna dahinay haath bayein haath par naaf ke neechay rakhteythay . (NOTE) Waiel Bin Hujr® kisahi ibn khuzaima mein Alasadrehi wali riwayath zaieef hai. (Iss Qisam ki aur riwayathmundhdarjah zaiel kitaboun mein bhi moujood hai.)
,
4) Ann Abi Maashar Ann Ibrahim , Musannaf Ibn Abi Shaiba Vol No.1 page No. 427 ,
,
(5) AnnAbi Juhaifa Ann Ali , Musannaf Ibn Abi Shaiba Vol No.1 page No. 427
,
(6) Akhbarana Hajjaj Ibn Hassaan , Musannaf Ibn AbiShaiba Vol No.1 page No. 427.
,
(7) Ann Abi Juhaifa AnnAli, sunnaney baihaqhi Vol No.2 page No. 32,
,
(8) Mussnaday Ahmad Hadees No. 833 .
,
9) Hazrath Ali ® wali riwayath ko mohadayseen ne sahih kaha hai chunanchey Imam Ahamad Bin Humbal (Rh) muqadamah sawalaath abudawood page No. 53 mein * Imam Ishaq Ibn Rahwayh Al aousad Vol No. 3 page No.93, and 94 mein *Imam Tahawi ne ahkamul quran Vol No.1 page No187 mein*Imam Ibn Qayyim ne Badaeul fawaayed Vol No.3 page No.73 mein iss riwayth ko sahihkaha hai, aur Hazrath Alqamah Ibn Waiel wali riwayathko ahle hadees alim Abdur Rehman Mubarak Puri ne apni kitaab tohfatulahwazi vol. No. 2 page No. 75 mein iss ki sanad ko qawi aur mazbooth kahahai aur qaaim sindhiahle hadees alim ne iss riwayth ko Tahtas surrah ke lafzke saath asal nuskhay mein dekhne ka iqraar kiya hai
,
10: Hazrat Ali;
Hathon Ko Hathon Par Rakhna Aur Inko Naaf Ke Neechy Bandhna Namaz Ki Sunnat Se Hey
(Musanif Ibne Abi Sheba V#1)
,
11: Aaqa Alaihissalatuwassalaam Namaz Me NaafKe Neeche Haath Bandhtey They
(Mussanif Ibne Abi Shiba
V1 P#390)
,
12: Hazrat Waail Bin Hajar
RadiyALLAHu Anhu;
"Me Ne Sarkar Sallallahu Alaihi Wasallam Ko Dekha Ke Aap Ne Namaz Me Apne Daayen Haath Ko Baayen Par Zair e Naaf Rakha"
(Musannif Ibn e Abi Sheba
V12 P#390)
Iski Sanad Nihayat Sahee He
(Aasaar e Sunan V1 P#69)
Allah Ta’la se dua’ hai ke Wo Hum Sab ko Haqq baat ko samajhne ki Taufeeq ata farmaaye aur Hamesha Haqq per Qaayem rakhe. (Aameen)
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