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Rafay Yadain (Rafaidain/Rafayedain) In Salah
نماز میں صرف ایک بار ہاتھ اٹھانا لازم ہے اور بقیہ مرطبہ بھی درست ہے اس کو بیانیہ طور پر مان لیا جائے تو ٹھیک
ہے مگر اس بات کا اصل استدلال کیا ہے
اجماع و تواتر سے یہ کیسے ثابت ہوتا ہے کے صرف ایک بار لازم ہے اور بقیہ مرطبہ درست ہے؟
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13 Replies
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Rafay Yadain (Rafaidain/Rafayedain) In Salah
updated 2 years, 1 month ago
3 Members
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13
Replies
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dar asal apne mera sawal ni smjha shayad mene kaha bayania tor per mene ye bat sun li ke namaz ke do hisse he lazmi ikhtiari or lazmi me amal ko azkar hein jis me sirf ak bar rafaya dain he bkia martaba ni magar is poore statement ki buniad kis daleel per he ijma o tawatur se ye statement kse nikalti he ghamidi sahab ke bayan se guman hua ke asal namaz itni e he bkia wo to plus he jis tra 4 ruko halake wo ak naflinnamaz he jis ka mene shyd abi suna magar ye rafayadain to ak esa aml ni he jis ke bare me aj suna hu vse b frz namaz me to 4 ruko ni huta magar ghamidi shhb khte hein k frz me kr skte he to guman huta he ye asal namaz ni he ak kabi kabi ka option he so ye kr skte hein muje yahi btao ke ke asal namaz me lazm namaz me ni he blke kabi kbinya ikhtiar me he is bayan ki buniad ijma wa tawatur me kia he
matlab esa to ni he na ke ijma or tawatur sirf pakistan india ya bangladesh ya turkey me paya jata he ya dubai me ya oman me mukammal ummat ki krne se ijma or tawatur ata he na so ????????
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Ijma aur tawatur sai aik rafadain hi sabit hai, ruku kartay huay aur ruku sai uthtay huay rafadain karna akhabr-i-ahad ka masla hai, na kai ijma aur tawatur ka. Is silsalay main sari behas aur sara istadlaal akhbar-i-ahad sai hi kiya jaata hai.
Ahadith main bh amal bayan hua hai, koe hukam nhi. Aur na hi ahadith main mustakil-bizzaat ahkam bayan hotay hain, aur na amal ki bunyad par mustakil-bizzaat ahkam nikalay jaa saktay hain.
Jis cheez kai baray main Sunnat main koe sarahat mojood na hoo, woh ikhtayari amal aur ikhtyari azkar hi shumar hon gai.
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to kia ruko se pehle rafaya dain dhai so saal bad se strt hua he phle ni huta tha tawatur ke sath ummat mein agar esa h to iska proof kia he ajto us per ijma zyada maloom huta he
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Pehlay hi hua hoga shuru, laikin pehlay sai sab Sahaba ko pata thaa kai yai namaz ka lazmi hissa nhi hai, balkay iktiyari hai tabhi isko us ijma aur tawatur sai muntaqil nhi kiya gaya, jaisa kai pehlay rafadain ko kiya gaya. Aaj ka ijma iski kasoti nhi hai kai kya farz hai aur kya nhi. Jis ijma aur tawatur ko Sunnat kai liya maakhiz maana jaata hai, us sai ummat kai 1400 saal kai ‘ilm ka ijma‘ murad hai, na kai sirf aaj kai musalmano ka ijma.
Aaj kal rafadain ki behas sirf is wajah sai zayada hai kyunkai aam logon main ahadees ka bhot shuyu hogaya aur salafi fikar nai hadees ko deen kai makhiz ki jaga pai laa kar rakh diya hai aur awam is baat sai bhot marub bh hain bazahir. Yahi waja hai kai aaj kal kai ahnaf ko bh apnay asool tark kar kai aam awam ko hadees sai hi baat samjhani parti hai, warna agar aam awam ko Ahnaf apnay asool-o-mubadi sai aagah karain to bhot shadeed radd-e-amal ka khatra hai, kyun kai ahnaf kai han Hadees deen ka maghiz nhi hai sawaye chand mustasniyaat kai.
ijma aur tawatur ki behas main yai neechay waala link kaafi muawin sabit hoga:
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per mere bhai jesa ke apne kaha ke pehle hua huga lkin sahaba ne ise jari ni kia lazim sunnat ke tor per lkin bad me isko is tra lazim kr dia gya so isbt ka kia suboot h ( shyd ke tor per to him daleel ji man skte naa) ke ise bad me e ese lazim kia gaya he phle ni kia jata tha i mean to say kia aj hanbli shafi ise lazim smjhte he ya optional agr esa h pir to sirf ahl e hades ka masla h ye lkin agar wo b lazim smjhte hein to musallama tarekh me is bat ka kia suboot he ke pehle mutavatir log ak treke per qaim te so ise optional e samjha jata tha ab piche dekne ka zarie to tareekh e he na me ni khta ke jo amal bad me jari hua wo b ijma or tawatur he magar iska saboot to hu na ke wo bad se e mutwatir hua he pehle mutvatir ni tha
agar sirf hadees ki kitabo se e bad me logo ne ye ikhtilaf zahir hua he tb to apki bat me wazan he per mudda ye h ke ap hadees ki kitabo se phle ye to sabit kre k ise option e samjha jata tha lazim ni wo b ijma se jese ke Ghamidi sahab ne ye sabit kia ta tareki kitaabo se ke ye pehle ijma ni tha sani maseeh ka nazaria magar bad me hu gya vese e yaha btae kia suboot he???
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Ruku sai pehlay aur baad main rafadain pai na kabhi ijma aur tawatur hua thaa aur na aaj us par ijma aur tawatur sabit hai. Sahaba nai isko bilkul aisay hi kiya jaisay woh bhot sai namaz kai azkar hazur (sws) sai seekh kai namaz main parhtay thaay aur woh hum tak akhbar-i-ahad ki surat main muntaqil hogaye hain, laikin us sai woh azkar lazim nhi hogaye, bilkul yahi surat namaz kai kuch amal ki bh haim, jaisa kai rafayadain, Tashahhud main ungli ka hilana, ruku sai kharay hokar haath baandh laina etc. Jo makaba-e-fikr isko akhbar-i-ahad ki bunyad par lazmi manta hai, woh bh dosron ki namaz kai batil honay ka fatwa nhi daita, jis sai sabit hota hai kai woh bh is baat kai qael hain kai yai us noiyat ka farz amal nhi hai.
Baqi ijma aur tawatur sai mutalliq Ghamidi Sahab ka nuqta-e-nazar samjhnay main thori ghlati kar rahay hain aap, baraye meharbani is link main dee gae ijma aur tawatur sai mutalliq videos sun lain aik dafa:
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kia ap ye kehna chah rahe he ke ijma or tawatur kbinni toot ta isi lihaaz se ye man lia jae ga ke is per kbi ijma tha e nahi magar kuch logo ne kia is lie kuch age chal ke use lazim smjh bethe ab chahe un ki base us amal ko dekna hu ya akhbar e ihad hu magar kuch logo ne ni kia isi lie kuch logo ne ise mansookh smjh lia ab chahe uski waja kisi ka amal hu ya akhbar e ahad hu wo us na krne ko lazim smjh bethe per humare pas ijma tawatur namaz me dhondne ka yahi formula he k hum sab ki namaz ko bagor dekhe or jo jo common factor hu vahi lazim he jo common na hu wo lazim se bhr he or ye daleel is nazarie ki buniad per he ke ijma.toot ta nahi he so isi buniad per ghamidi shb 7 qirat me se qurat e aama ko mutvatir mnte he kio ki western wale b humare wale ko glt ni khte so yaha ijma kaim rhta he so kahi b ikhtilaf aya to ijma ni rhta….
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Agar kahen iktilaf aaye ga to toh us ikhtilaf ki banay-e-istadlaal daikhi jayegi, kya uski banay-e-istadlaal akhbar-i-ahad hain, ya Quran aur hadees ka feham hai, ya kuch aur, is surat main woh istadlaal aur ikhtelaaf qaim rahay ga magar woh us deen ko jo ijma aur tawatur sai muntaqil hua hai, uski jagah nhi lai sakta.
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آج بھی رفع تکبیر تحریمہ کے علاوہ نماز میں رفع یدین کو کوئی بھی نماز کا لازمی جزو سمجھ کر نہیں کرتا۔
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so mera yahi to sawal tha na ke ahle hades ke ilawa hanbli shafi ise lazim. ni smjhte chlo thik he ….
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bhral ahl e hades to lazim smjhte he na
kesi ajeeb bat he ke me phle ahl e hadees ko e sab se qreeb tr sahee smjhta ta madarsa farahi k usolo ko smjhne se phle or meri namaz ke okat or treka abi b same he piche 5 salo se
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اہل حدیث بھی اسے لازمی نہیں سمجھتے۔ وہ مانتے ہیں کہ اس کے بغیر بھی نماز ہو جاتی ہے۔ مگر اس پر زور دیتے ہیں بس۔
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