Response to a propaganda about Kadambuchi 9947437483

It is for these reasons that the ulama 'have forbidden the ignorant and the foolish to read the Qur'an and the Hadith on their own. The ulama advised that the Qur'an and Hadith should be read under the supervision of a wise scholar. Abdullah Al Hasani, a follower of the so-called Sunnah, is a blazing proof that the religion will turn into a mess if one considers oneself a sage after reading the Bengali-English translation of the Qur'an and Hadith in spite of one's own ignorance. The arrogance with which he compared us to the Jewish and Christian clergy even after writing the answers in the light of the Qur'an and Hadith is truly astonishing. Not only the scholars, but Allah Almighty Himself has said that a group will go astray after reading the Qur'an. Who will go astray? That is what Allaah has said. In the Qur'an, it is stated: يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ He does not mislead anyone other than the Fascists by similar analogies. (Surat al-Baqara, 26) This verse clearly declares that even after reading the Qur'an, people can go astray. But who will go astray? And Allaah says (interpretation of the meaning): Those who go astray are the transgressors. In Arabia, a fasik was said to be a goat or a subordinate animal that leaves the rope of obedience to its owner. That disobedient goat and beast is called a transgressor. Since the transgressor is disobedient, does not listen to anyone, he is called a transgressor. So it is understood that the correct translation of Fasiq is Ghaire Muqallid. That is to say, those who do not believe in the words of a wise person, but believe in what they understand to be correct, and express an independent attitude, are called fasiqs. So only the muqallids in Ghair get confused and misguided after reading the Qur'an. No muqallid can be confused by reading the Qur'an. Because the muqallid person does not consider his understanding to be complete, he tries to understand the Qur'an in the light of the interpretation of the wise person. So he has no chance to be confused. However, this time we look at the complaint. What is in Adabul Mufrad? حدثنا موسى بن إسماعيل قال: حدثنا مطر بن عبد الرحمن الأعنق قال: حدثتني امرأة من صباح عبد القيس يقال لها: أم أبان ابنة الوازع, عن جدها, أن جدها الزارع بن عامر قال: قدمنا ​​فقيل: ذاك رسول الله, فأخذنا بيديه ورجليه نقبلها ( قال الشيخ الألباني): ضعيف الإسناد • Imam Bukhari (may Allah be pleased with him) said to Musa bin Ismail (may Allah be pleased with him), Matar bin Abdur Rahman Al-Anak said to him, I went to the service of the Prophet (peace be upon him) and appeared. I was told that this is the Messenger of Allah. We then kissed his hands and feet. (Al-Adabul Mufrad, Islamic Foundation Translation Hadith No. 96, Arabic Book Hadith No. 975) Shaykh al-Albaani said: The chain of transmission of the hadeeth is weak. سمير بن أمين الزهيري • Samir bin Amin Zuhairi said: Sanad Zayef, because Umm Aban Majhul. (Al-Adabul Mufrad Bittalikat) حدثنا عبد الرحمن بن المبارك قال: حدثنا سفيان بن حبيب قال: حدثنا شعبة قال: حدثنا عمرو, عن ذكوان, عن صهيب قال: رأيت عليا يقبل يد العباس ورجليه (قال الشيخ الألباني): ضعيف الإسناد موقوف • Abdul Rahman bin Mubarak said his Sufyan bin Habib said to him, Shuba said to him, Amr said to him from Yaqwan. He narrated from Suhaib that Suhaib said, "I saw Hazrat Ali (ra) kissing the hands and feet of Hazrat Abbas." (Al-Adabul Mufrad, Islamic Foundation Translation Hadith No. 96, Arabic Book Hadith No. 97) Shaykh al-Albaani (may Allaah have mercy on him) said: The hadeeth is weak, and the hadeeth is waived. Samir bin Amin Zuhairi r said, Sanad Zayf, because the mawla of Suhaib bin Abbas r, he is Ma'ruf in Ghair. (Al-Adabul Mufrad Battalikat) This is the state of the hadith. This hadith is weak and forgiving to the muqallid scholars in Ghair. Which cannot be a document for them. On the other hand, it has been narrated in the hadith that on the authority of Anas bin Malik, he said: The man said: O Messenger of Allah, the man from whom I met his brother or is he righteous? He said: No, he said: فَفَيَلْتَزِمُهُ وَيُقَبِّلُهُ? He said: No, he said: فَفَيَأْخُذُ بِيَدِهِ وَيُصَافِحُهُ? قَالَ: نَعَمْ. هَذَا حَدِيثٌ حَسَنٌ বর্ণ Narrated by Anas bin Malik. He said, a man said, O Messenger of God! If any of us met his brother or his friend, would he bow his head to greet him? He said no. The man said, will you hold him and kiss him? He said no. So will you hold his hand and meditate with him? He said yes. Imam Tirmidhi said: The hadith is Hasan. (Sunan Tirmidhi, Hadith No. 2627, Bangla 2629, Musnad Ahmad, Hadith No. 13044) In this hadith, the Prophet (peace and blessings of Allaah be upon him) forbade bowing and kissing. There is a difference of opinion between the wise Fukbahaye Keram and the Muhaddisin Keram on this matter. One group said it was permissible to kiss in honor. But at the same time, they have made it a condition that the kiss should not become the surat of ruku or the surat of prostration. If ruku or sajdar becomes surat, then it will not be permissible. (Almujtaba-4/205, Almuhitul Burhani-6/116, Fatawa Alamgiri-5/369) According to another faqeeh and muhaqqiqin, it is not permissible. Because in the present conventional kadambuchi, it is clear that ruku is halat and prostration is halat. At the same time it is a symbol of infidels. So it is forbidden. We have given priority to the second opinion in the present situation. Because Kadambuchi is basically the rusum of Hindus in this subcontinent. And while doing kadambuchi, ruku or sejdar halat is made. And according to those who have said that it is permissible to do kadambuchi, it is not permissible to do kadambuchi when ruku sajdar is done. For the above reasons, we have said that the present conventional Kadambuchi is illegitimate on the basis of documentary evidence. How did we go against the Sunnah there? May Allah protect the faith of the Muslim Ummah from ignorant scholars. 4282181678