Post by Mohammed Aarif Waghoo on Feb 16, 2016 13:00:37 GMT 5.5
(I) ZA’EEF AUR MAUZOO’ HADEES ME FARQ
Kulli torper qubooliyat ke aitbar se HADEES ki 2 Qismein hain.
1. MAUZOO’: Ya’ni JHOOTI aur MANN GHARAT Hadees.
2. GHAIR-MAUZOO’: Ya’ni Wo Hadees Jo JHOOTI aur MANNN-GHARAT NAHI balke Rasoolullah (sallallahu alaihi wa sallam) ki Hadees hai, Phir aage RAAVIYON (Narrators) ke SIQAH (Sachche) wa ZA’EEF (Kamzor) hone ke Aitebaar se 3 Qismein banti hain.
Agar Hadees ke bayaan karne waale Saare Raavi SIQAH ho to Wo HADEES SAHEEH hoti hai. Aur agar Inme Koi Ek Raavi bhi ZA’EEF ho to Wo HADEES ZA’EEF shumaar hoti hai, aur Agar Raavi darmyaan-e-darjah ka ho Ya’ni Na poore taur par SIQAH ho aur Na poore taur par ZA’EEF ho balke Been-Been (Mukhtalif Feeh) ho to Uski HADEES HASAN shumaar hoti hai.
Is se pata chala ke MAUZOO’ HADEES, Rasoolullah (sallallahu alaihi wa sallam) ki Hadees Nahi hoti balke Ye Wo JHHOOT hai Jo Khud Ikhtiraa’ kar ke Iski Nisbat Rasoolullah (sallallahu alaihi wa sallam) ki taraf Kar di Jati hai ke Rasoolullah (sallallahu alaihi wa sallam) ne Yun farmaya Ya Rasoolullah (sallallahu alaihi wa sallam) ne Yun Kiya. Haqeeqat main Ye Hadees he nahi; Hadees kehna bata’ur Mizaj hai. Jab ke ZA’EEF HADEES, Rasoolullah (sallallahu alaihi wa sallam) ki Hadees hoti hai, isliye Jaise HADEES SAHEEH aur HASAN ka MUNKAR, MUNKAR-E-HADEES hai, isi tarah ZA’EEF HADEES ka MUNKAR bhi MUNKAR-E-HADEES hai.
Pas MAUZOO’ HADEES ki misaal MURDAH ki tarah hai aur ZA’EEF HADEES ki misaal BEEMAAR ki tarah hai. Murdah ko Qeemti se Qeemti aur Taqatwar se Taqatwar Dawaa’iyaa’n Khilayein Wo Na Uthega Na bolega Lekin Agar Beemaar ko Munaasib Dawaa’i Khilayi Jaaye to Mumkin hai ke Wo SIHAT YAAB ho kar SEHAT MAND wa TANDRUST Logon ki tarah Uth Khada hoga.
FUQAHA’ wa MUHADDISEEN ke CHAND USOOL hain Unke mutabiq ZA’EEF HADEES, SAHEEH HADEES se bhi MAZBOOT aur QAWI TAR ban Jati hai.
Ghaer Muqallideen, (Naam Nihaad) Ahlul Hadith me Shamil Ulema’ wa Juhala’ Jo Ek hi SAANS me Girdaan parh dete hain ke Ye HADEES ZA’EEF hai, MAUZOO’ hai, JHOOTI hai, MAN-GHARAT hai, Rasoolullah (sallallahu alaihi wa sallam) par BOHTAAN hai. Hadees Mauzoo’ aur Za’eef me FARQ Na Karne ka NATEEJAH hai.
Ibn-e-Jauzi (rahmatullahi alaih) ne Ek HADEES ko Ghalti se MAUZOO’ likh diya to Is par Allamah Ibne Hajar Makki (rah.) TANBIYAH karte hue likhte hain: “Ibn-e-Jauzi (rahmatullahi alaih) se Is Hukm me Ghaflat hui hai Warna SAHEEH ye hai ke Ye HADEES Za’eef hai MAUZOO’ Nahi.” [Fathul Mubeen pg 33]
KHULAASAH:
Za’eef Hadees bhi Rasoolullah (sallallahu alaihi wa sallam) ki HADEES hoti hai isliye bilkulya Za’eef Hadees ka Inkar, Inkar-e-Hadees hai. Aur Isko Jaan-boojh kar MAUZOO’ Ya JHOOT aur MANN-GHARAT kehna JIHAALAT aur HIMAAQAT hai.
(II) AMAL BIL HADEES (HADEES PAR AMAL) KA MI’YAAR SANAD NAHI:
Muhaddiseen ka Raaviyon ke muta’lliq SIQAH wa ZA’EEF hone ka Faislah Ya HADEES ke SAHEEH ya ZA’EEF hone ka Faislah Qur’an wa Hadees ka Faislah Nahi hota balke Wo MUHADDISEEN ki Apni IJTIHAADI RAA’I hoti hai Yehi Wajah hai ke MUHADDISEEN ke darmyan Raaviyon ke Siqah wa Za’eef hone ke baare me Shadeed Iqtilaaf paaya Jata hai. Ek Raavi ko Ek MUHADDIS Siqah kehta hai to doosra Usi ko Za’eef balke KAZZAAB DAJJAL kehta hai. Ek Hadees ko Ek Muhaddis SAHEEH kehta hai, Doosra Usi ko ZA’EEF kehta hai.
Do (2) Patharon ke sath Istinja’ wali Abdullah bin Mas’ood (raziallahu anhu) ki HADEES Jo Zaheer an Abi Is’haaq ki Sanad se marwi hai Isko Imam Bukhari (rah.) ne SAHEEH qaraar de kar [SAHEEH BUKHARI pg 27] me Naqal kiya hai, Lekin Isi Hadees ko Imam Tirmizi (rah.) ne Apni [JAAMI' TIRMIZI pg 11]me ZA’EEF sabit kiya hai.
MUJTAHID ki IJTIHAADI RAA’I me Khata’ (Ghalat baat ko pana) wa Sawaab ke (Saheeh baat ko pane ke) dono Ahtemaal (Possibilities) hote hain. Muhaddis Jis Hadees ko SAHEEH ya ZA’EEF kehta hai Koi Zaroori Nahi ke Fil Waaqe’ bhi Wo Usi tarah SAHEEH ya ZA’EEF ho balke ho sakta hai Jis Hadees ko Wo SAHEEH keh raha hai NAFS AL-AMR me SAHEEH Na ho, Aur Jis HADEES ko Us ne ZA’EEF kaha hai Mumkin hai NAFS AL-AMRI Hukm ke aitebaar se SAHEEH ho.
Isliye Allamah Ibne Salaah (rah.) farmate hain:
“Aur Jab Muhaddiseen Hazraat Ye kehte hain ke Ye Hadees SAHEEH hai to iska Matlab Ye hota hai ke Us Hadees ki SANAD MUTTASIL hai aur Wo Tamaam SIFAAT isme maujood hain Jo SIHAT HADEES ke liye MUHADDISEEN ke haan Zaroori hain, aur SIHAT HADEES ke liye Ye Shart Nahi ke NAFS AL-AMR me bhi Uski SIHAT Qata’i wa Yaqeeni ho, Kyonke ba’z dafaa Hadees ka Raavi faqat Ek Aadmi hota hai aur Wo Hadees In Ahadees me se bhi Nahi hoti Jinki Maqbooliyat par Ijma’ aur Tawaatar Amli hota hai (To aisi Soorat Us Ek Raavi ki rivayat ki wajah se NAFS AL-AMR me Sihat ka Yaqeen Nahi kiya Ja sakta) Isi tarah Muhaddiseen Jab Kisi Hadees ke baare me Ye kehte hain ke Ye HADEES Ghair-Saheeh hai to Iska hargiz Ye Matlab Nahi ke Wo NAFS AL-AMR me JHOOTI hai balke Wo NAFS AL-AMR me Kabhi Sachchi hoti hai, Iska sirf aur sirf Ye Matlab hota hai ke Ye HADEES Muhaddiseen ke Haan Sharaa’it SIHAT ke mi’yaar par Poori Nahi utarti hai (Goya Wo Muhaddiseen ki Apni Zaati Raa’i hoti hai Jisme NAFS AL-AMR ke lihaaz se SAHEEH aur GHALAT hone ke dono Ahtemaal hote hain). [Muqaddamah Ibn-e-Salaah pg8]
Allamah Ibne Salaah (rah.) ki is ibaarat se 2 batein ma’loom hui’n.
1. Jis Hadees par Fuqaha’ wa Muhaddiseen ka Amali Tawaatur aur Ijma’-e-Amali ho Nafs Al-Amr me Wo Hadees Yaqeenan SAHEEH hoti hai.
2. Aur agar Is Hadees par Tawaatur Amali (Continuous Practice) aur Ijma’-e-Amali (Practice by Consensus) Na ho to Muhaddiseen ke SIHAT wa ZU’AF ke faislah ke ba-wajood NAFS AL-AMR ke lihaaz se Uski SIHAT Ya ZU’AF Yaqeeni Nahi hota balke SAHEEH Hadees me ZU’AF ka aur ZA’EEF Hadees me SIHAT ka Ahtemaal hota hai, isliye SANAD ke Sihat ko Mi’yaar-e-Amal Nahi banaya Ja sakta lihaaza Mehaz Kisi Hadees ki Sihat ko dekh kar Uske Ma’mool biha, Qaabil-e-Amal aur Qaabil-e-Hujjat hone ka Faislah Nahi diya Ja sakta aur Na hi Kisi Hadees ke ZU’AF ki wajah se Usko MATROOK AL-AMAL aur NA-QAABIL HUJJAT qaraar diya Ja sakta hai.
Imam Bukhari (rah.) ne [SAHEEH BUKHARI] Baab: (مَا يُذْكَرُ فِي الْفَخِذِ) me Raanei’n (Thighs) Khuli rakhne ki Hadees Hazrat Anas (raz.) se Naqal ki aur Raanei’n Dhaanpne ki Hadees Hazrat Jarhad (raz.) se Naqal ki hai.
Ab amal kis par hoga.?
To Imam Bukhari (rah.) ne amal ka Faislah dete hue farmaya:
“Hazrat Anas (raz.) ki Hadees SANAD ke lihaz se Qawi hai lekin Hazrat Jarhad (raz.) ki Hadees par amal Karna Zyadah behter hai ke Isme Zydah Ahtiyaat hai taa ke Hum Inke Iqtilaf se Nikal Jaayein.”
وَحَدِيثُ أَنَسٍ أَسْنَدُ وَحَدِيثُ جَرْهَدٍ أَحْوَطُ حَتَّى يُخْرَجَ مِنْ اخْتِلَافِهِمْ
Yahan par Imam Bukhari (rah.) ne Amal ka mi’yaar SIHAT SANAD aur QUWWAT-E-SANAD ko NAHI BANAAYA balke (اَخَذْ بِالْاَحْوَطْ) ke USOOL ko Iqtiyaar kiya hai.
To ma’loom hua ke HADEES par AMAL karne Ya Na karne ka Mi’yaar QUWWAT-E-SANAD aur ZU’AF-E-SANAD NAHI balke Is ke liye Kuch aur Usool hain, SANAD to isliye hai taa ke SANAD ke zariye ma’loom ho Jaaye ke Ye HADEES MAUZOO’ hai Ya GHAIR-MAUZOO’ (Ya’ni Jhooti) hai.
Jab SANAD se pata chal Jaayega ke HADEES JHOOTI NAHI hai to Ab iske ba’d Hadees par amal Karne Ya Na Karne ke liye SANAD ko Nahi dekha Jayega balke Hadees ko AMAL BIL-HADEES ke Usoolo’n par Parkha Jaayega.
Agar Kahi’n Ahnaaf ne SANAD ki Quwwath wa Zu’af ka Taqaabul (Comparison) kar ke Qawi As-Sanad Hadees ko Ma’mool biha (Amal ke Qaabil) aur Za’eef As-Sanad Hadees ko Ghair-Ma’mool biha kaha hai to Wo Un Logon per Ilzaam aur Itmaam-e-Hujjat ke taur per kaha hai. Ghair-Muqallideen (Naam Nihaad) Ahl-e-Hadees AMAL BIL-HADEES ke liye QUWWAT-E-SANAD aur ZU’AF-E-SANAD ko Mi’yaar banaate hain To Hum Ahnaaf Unke Is Mi’yaar-e-Amal ki wajah se Sanad ki Quwwat wa Zu’af ka Taqaabul karte hain. Wahan Andaaz Ye hota hai ke Jis Hadees par HANAFIYAH amal karte hain Wo Tum (Ghair-Muqallideen wa Mukhalifeen) ke Usool ke mutabiq bhi Ma’mool biha aur Qaabil-e-Hujjat hai ke SAHEEH aur QAWI AS-SANAD hai aur Jis Hadees par Tum Log amal karte ho Wo Khud Tumhaare Usool ke mutabiq bhi Ghair Ma’mool biha aur NA QABIL-E-HUJJAT hai ke Wo Za’eef As-Sanad hai.
Imam Tahavi Hanafi (rah.) Apni Kitab [Sharah Mu'anil Aasaar] ke ba’z Maqaamaat me Rawaath aur Isnaad par behas ka Andaaz Iqtiyar karte hain aur Mukhalif ko Jawaab dete hain ke Ye Hadees fala’n Raavi ki wajah se Za’eef hai. Lekin sath hi mu’aazrat karte hain ke RAAVIYON PAR JARAH QADAH KARNA NA HAMAARA USOOL NA HAMAARI AADAT, HUMNE JO YE BEHAS KI HAI SIRF MUKHALIF KE ZULM KO ZAAHIR KARNE KE LIYE KI HAI KE YEHI RAAVI JAB HANAFIYAH KI MA’MOOL BIHA HADEES ME AATA HAI TO MUKHAALIF AITRAAZ KARTA HAI KE YE HADEES US RAAVI KI WAJAH SE ZA’EEF HAI LEKIN KHUD USI RAAVI KI HADEESON KO DALEEL BANAATA HAI. [1/164]
GHAIR-MUQALLIDEEN KA FAREIB:
Rukoo’ se pehle aur ba’d me Tark Rafaulyadain wali Ibn-e-Mas’ood (raz.) ki Hadees QAWI AS-SANAD hai, Iske Tamaam Raavi [SAHEEH MUSLIM] ke Raavi hain. Chounke Ye QAWI AS-SANAD Hadees (Naam Nihaad) Ahl-e-Hadees ke khilaaf hai to BUKHARI wa MUSLIM Shareef ke Raavi Sufyan Sauri (rahmatullahi alaih) per MUDALLIS hone ki JARAH Naqal kar ke ZA’EEF qaraar diya hai. Lekin Jahan Apne Matlab ki baat aayi wahan per Sufyan Sauri (rah.) se hi marwi SEENE PER Hath baandhne ki Hadees ko Apne da’we ki Daleel me Peish karte hain. Isi ko MATLAB PARASTI wa NAFS PARASTI kehte hain.
Aise ZAALIMON ki wajah se Ahnaaf ko Raaviyon par Jarah qadah karna padta hai warna Ye Hamaara Usool hai Na Hamaari Aadat. Alhamdulillah.
KHULAASAH:
Quwwat-e-Sanad aur Zu’af-e-Sanad Mi’yaar Amal bil Hadees hargiz Nahi hai. Qawi Sanad hona Hadees ke ma’mool biha aur Qabil-e-Hujjat hone ki Daleel Nahi aur Za’eef Sanad hona Hadees ke Ghair Ma’mool biha aur Na Qabil-e-Hujjat hone ki DALEEL NAHI.
CHAND ZAROORI AMOOR PER MAZEID WIZAAHAT:
Hadees ki Sihat wa Zu’af ki 2 Qismein hain.
(i) Sihat wa Zu’af Ba-Hasb As-Sanad
(ii) Sihat wa Zu’af Ba-Hasb Al-Amal
Ya’ni Jo Hadees Ma’mool biha hai wo Saheeh hai aur Jo Hadees Matrook wa Ghair-Ma’mool biha hai Wo Za’eef hai. Isi ma’ne me Imam Abu Haneefah (rah.) ne Imam Auzaa’i (rah.) ke sath RafaulYadain ke MUNAZRAH me Abdullah bin Umar (raz.) ki Hadees ko ZA’EEF kaha tha Jab ke Uski SANAD Bilkul SAHEEH hai.
Sufyan bin Uyaynah (rah.) Farmate hain ke:
Abu Haneefah (rah.) aur Awza’i (rah.) Makkah me Gehoon ki Mandi me ek doosre se mile.
Awza’i (rah.) ne Abu Haneefah (rah.) se kaha ke:
“Tumko kya hua ke Tum Namaz me Ruku’ jate Waqt aur Sar uthaate waqt Rafaedayn nahi Karte.?”
Abu Haneefah (rah.) ne farmaya:
“Is sabab se ke Rasoolullah (Sallallahu Alaihi Wa Sallam) se is baare me koi Saheeh Hadees Saabit Nahi.”
Awza’i (rah.) ne kaha:
“Saheeh Hadees kyon Nahi hai aur albatta Hadees bayan ki..
Mujhse Zuhri (rah.) ne – Unhoney Saalim (rah.) se – Unhoney apne Waalid Abdullah bin Umar (raz.) se – Unhoney Rasoolullah (Sallallahu Alaihi Wa Sallam) se ke Aap (Sallallahu Alaihi Wa Sallam) shuru’ Namaz me Rafaedayn kartey aur Ruku’ jaate waqt aur Ruku’ se uthtey waqt.”
To Abu Haneefah (rah.) ne Unsey kaha:
“Mujhse Hadees bayan ki..
Hamaad (rah.) ne – Unsey Ibraheem Naqa’i (rah.) ne – Unsey Alqamah (rah.) ne aur Aswad (rah.) ne – Unsey Abdullah bin Mas’ood (raz.) ne Ke Aap (Sallallahu Alaihi Wa Sallam) jab Namaz shuru’ karte to Rafaedayn karte dubarah Rafaedayn na karte the.”
Is par Awzai (rah.) kehne lage:
“Maine Tumse Hadees bayan ki Zuhri – Saalim – Abdullah bin Umar (raz.) ke waaste se aur Tum bayaan karte ho Hamaad – Ibraheem ke Waaste se.?
To Abu Haneefah (rah.) ne farmaya:
Hamaad (rah.) Zuhri (rah.) se Zyada Faqeeh hain Aur Ibraheem Naqa’i (rah.) Saalim (rah.) se Zyada aur Alqamah (rah.) Hazrat Ibne Umar (raz.) se Kuch kam nahi agarche Ibne Umar (raz.) Ko Sharf-e-Sohbat Nabi (Sallallahu Alaihi Wa Sallam) haasil hai aur Aswad (rah.) ko bohat Kuch Fazeelat hasil hai aur phir Abdullah bin Masood (raz.) to Abdullah bin Masood (raz.) hain.
Pas Awza’i (rah.) Khamosh ho gaye.. [Musnad Imam Al-Aazam Abu Haneefah (rah.) Mutarjam - Kitabus Salaah Page 193-194 Raqam#97]
Isi tarah Maahireen Ilm-e-Hadees ki 2 Qismein hain.
(i) Muhaddiseen
(ii) Mujtahideen
Muhaddiseen ki Mahaarat aur Unki Tehqeeq ka Daa’irah HADEES KI ISNAAD aur HADEES KE ALFAAZ ki Tehqeeq tak Mehdood hai. Wo Apne IJTIHAAD se SANAD ka Darjah Muta’ayyan karte hain aur Alfaaz Hadees ke Iqtilaf wa Farq ko bhi bayan karte hain.
Mujtahideen ki Tehqeeq ka Daa’irah Wasee’ tar hota hair aur wo 5 Amoor ki Tehqeeq karte hain:
(i) SABOOT YA ADAM SABOOT (Bunyadi taur per Ye Hadees sabit hai Ya Nahi).
(ii) Ahaadees ke Ma’ne ki Tashreeh wa Tauzeeh.
(iii) Hadees Ma’mool biha hai Ya Ghair Ma’mool biha.? Darjah Amal me Matrook hai Ya Ghair Matrook.?
(iv) Hadees se saabit shudah Hukm ki Shara’I Haisiyat ka Ta’yyun Ya’ni Farz hai Ya Wajib.? Sunnat hai Ya MUSTAHAB.? Mubaah hai ya MAKROOH.? Makrroh-e-Tanzeehi hai Ya Tehreemi.? Ya phir Haraam.?
(v) Us Hadees se Muta’riz (Khilaf) Doosri Ahaadees ke Ta’ruz wa Tazaad ko door karna.
Har Mujtahid ke Apne Apne Usool hote hain. Hamaare Imam wa Mujtahid Abu Haneefah (rah.) ne In 5 Amoor ki Tehqeeq ke liye ISNAAD ke sath sath AASAAR-E-SAHABA (raziallahu anhum) ko bhi BUNYAAD banaya hai. Albatta Jab Aasaar-e-Sahaba (raz.) Na milne ki soorat me Unhone Kitab-o-Sunnat se Maakhooz Apne Ijtihaadi Usoolon se aur Khuda daad Fuqahat se Nihayat Aala darjah ki Ijtihaadi Salaahiyat se Kaam liya hai. Phir Inke Shaagirdon ne aur Maa ba’d Fuqaha-e-Ahnaaf ne AASAAR-E-TAABA’EEN wa TABE-TAABA’EEN ko bhi Shaamil karliya hai.
To Ahnaaf ke Nazdeek MARFOO’ AHAADEES ke sath sath AASAAR-E-SHABA (raz.), AASAAR-E-TAABA’EEN wa TABE-TAABA’EEN (rah.) bhi TEHQEEQ ki bunyaad hain.
Imam Abu Haneefah (rah.) aur Unke Shaagirdon ne AASAAR Sahaba (raz.), Taaba’een wa Tabe-Taaba’een (rah.) aur Amali Tawaatur ki Roshni me Aur Apne Usoolon ke tehat Jin Jin AHAADEES ko Ma’mool biha wa Sahih hone ka Faislah FIQH ki soorat me diya hai wo Hamaare Nazdeek SAHEEH hain Chaahe Muhaddiseen Un Ahaadees ko SANAD ke Aitebaar se ZA’EEF likh dein.
Ab Raha sawaal ke MUHADDISEEN ki TEHQEEQ SANAD ka Kya Faaydah.? Asma’ Ar-Rijaal ki Kitabon ka Kya Faaydah.?
To Iska Jawab Ye hai, Taa ke KAZZAAB (Jhoote) aur WIZAA’ Logon ko Jhooti, Mann Gharat Hadeesein banaane ki Jur’at Na ho. Pas Tehqeeq Sanad ka Khauff Unke Raaste me Badi Rukaawat hai.
Chunacha Abdullah bin Mubarak (rah.) farmate hain: Agar Tehqeeq Sanad ka silsilah Na hota to Jo Aadmi Jo Kuch Chaahta wo Keh daalta.
Hadees ke Sihat wa Zu’af ke bare me Mujtahideen wa Fuqaha’ ke Faislah ko Tarjeeh dene aur Muqaddam Samajhne ki Chand Wajooh hain.
(i) Muhaddiseen ka Shu’bah Tehqeeq Sanad hai Lekin Mujtahideen ka Shu’bah Tehqeeq Amal hai (Ya’ni Hadees Ma’mool biha hai Ya Nahi). Isliye Mujtahideen ke Faislah ko Tarjeeh di Jaayegi.
(ii) Khud Muhaddiseen ne bhi Mujtahideen ke Faislah ke saamne Apna Sar Tasleem Kham kar diya. Isiliye Muhaddiseen A’imma-e-Araba’h me se Kisi Na Kisi ke Muqallid hue hain. Jaisa ke Imam Bukhari, Imam Muslim, Imam Nisaa’I, Imam Nawawi, Khattabi, Baghwi, Fakhruddin Raazi waghera Shaafa’i hain. Abdul Qadir Jeelani, Abu Dawood, Ibne Taymiyah, Ibne Qayyim, Ibne Rajab waghera HANBALI hain. Ibne Abdul barr, Ibne Battaal, Ibne Arabi waghera Maaliki hain. Allamah Halabi, Badruddin Aini, Imam Tahavi waghera HANAFI AL-MAZHAB hain.
(iii) Muhaddiseen ka Hadees ke Sihat ka Faislah Ijtihaadi hota hai aur Ye RAVAATH ki TAAREEKHI HAALAAT ki bunyaad per hota hai Jabke Mujtahideen ka Faislah Aasaar-e-Sahaba (raz.) wa Taba’een wa Tabe-Taaba’een (rah.) ki bunyad per hota hai.
(iv) Imam Abu Haneefah (rah.) ne Jin Hadeeson ko Saheeh aur Ma’mool biha qaraar diya hai Wo Unke Zamaane tak to SANAD ke Aitebaar se SAHEEH thi’n. Unke ba’d agar Neeche Aa kar Unme se ba’z Ahaadees ki SANADON me ZU’AF paida ho gaya ho to Is se Abu Haneefah (rah.) ka Masla’h aur Hadees ki Sihat ka Faislah MUTAASIR Na hoga.
KHULAASAH:
Fuqaha’Hadees Ki Sanad, Hadees ke Ma’ne ki Tashreeh wa Tauzeeh, Hadees Ma’mool biha wa Ghair Ma’mool biha, Hadees Matrook hai Ya Ghair Matrook, Hadees se saabit shudah Hukm, Ahaadees ke Ta’ruz wa Tazaad ko door karte hue Ama’al Tawaatur ke Madde Nazar Masla Bayan karte hai.
AMAL BIL HADEES KE CHAND USOOL:
USOOL# 1: KITABULLAH AUR SUNNAT-E-MASH’HOORAH KE SATH MUWAFAQAT
Wo Hadees Jo Kitabullah aur Sunnat Mash’hoorah ke muwafaq hogi, Us par amal kiya Jaayega chaahe Hadees Kitni bhi Za’eef kyon Na ho aur Jo Hadees Kitabullah aur Sunnat Mash’hoorah ke Khilaaf hogi Us par amal Nahi kiya Jaayega.
Chunacha Khateeb Baghdadi (rah.) ne Apni Usool Hadees ki Kitab [AL-KIFAAYAH FEE ILM AR-RIVAAYAH, pg 429] par Baab qaayem kiya (بَاب فِیْ وُجُوْبِ اِطرَاحِ الْمُنْکَرِ وَالْمُسْتَحِیْلِ مِنَ الْاَحَادِیْثِ) Ya’ni IS BAAB ME ISKA BAYAN HAI KE MUNKAR AUR MUHAAL HADEESON KO CHHOR DENA ZAROORI HAI.
Iske tehat Unhone [page no. 430] par Ek Marfoo’ Hadees ba-taur Usool likhi hai.
Abu Hurairah (raz.), Nabi (sallallahu alaihi wa sallam) ki Hadees Naqal karte hain ke Aap (sallallahu alaihi wa sallam) ne farmaya: “Anqareeb Tumhare paas mere hawaale se Mukhtaleef Hadeesein Aayengi So Un me se Jo Hadees Kitabullah aur Meri Sunnat ke muwafaq ho Wo Meri taraf se hai aur Jo Hadees Kitabullah aur Meri Sunnat ke khilaf ho Wo Meri taraf se Nahi.” [Ba-hawala Sunan DarQutni]
سَيَأْتِيكُمْ عَنِّى أَحَادِيثُ مُخْتَلِفَةٌ فَمَا جَاءَكُمْ مُوَافِقًا لِكِتَابِ اللَّهِ وَلِسُنَّتِى فَهُوَ مِنِّى وَمَا جَاءَكُمْ مُخَالِفًا لِكِتَابِ اللَّهِ وَلِسُنَّتِى فَلَيْسَ مِنِّى
Lihaazah, agar Hadees Qawi As-Sanad ho lekin Kitabullah aur Sunnat Mash’hoorah ke khilaf ho to Us par amal Na hoga aur agar Za’eef As-sanad ho lekin Kitabullah aur Sunnat Mash’hoorah ke muwafaq ho to Us par amal kiya Jayega. Is Usool ki Asal Haqeeqat Ye hai ke Jab Qawi As-sanad Hadees ke muta’lliq Kitabullah aur Sunnat Mash’hoorah se Shahadat (Saboot) mil gayi ke Ye Hadees Kitabullah wa Sunnat Mash’hoorah ke Khilaf hai to Wo Hadees apne Maf’hoom wa Ma’ne ke Aitebaar se Za’eef qaraar payegi aur Qabil-e-Hujjat Nahi rahegi aur Jab Kitabullah wa Sunnat Mash’hoorah se is baat par Shahadat qaayem ho jaaye ke Za’eef as-sanad Kitab wa Sunnat ke muwafaq hai to Wo Za’eef As-sanad Hadees Maf’hoom wa Ma’ne ke Aitebaar se SAHEEH HADEES shumaar hogi aur Qabil-e-Hujjat ban Jayegi.
Kya Kitabullah wa Sunnat Mash’hoorah ki Shahaadat Muhaddiseen ki Shahaadat se Kamzor hai.? (Al ayaazu billah)
Agar Muhaddiseen ki Shahadat ki bina par Hadees ke Saheeh Ya Za’eef hone ka Faislah ho sakta hai to Kitabullah wa Sunnat Mash’hoorah ki Shahadat ki bunyad par Hadees ke Saheeh Ya Za’eef hone ka faislah kyon Nahi ho sakta.?
USOOL# 2: USOOL SHARI’AT KE SATH MUWAFAQAT
Agar Hadees Qawi As-sanad ho lekin wo apne Maf’hoom wa Ma’ne ke aitebaar se Usool Shari’at ke khilaf ho to Wo Hadees Za’eef shumaar hogi aur Qaabil-e-Hujjat Na hogi aur agar Koi Hadees SANADAN ZA’EEF ho Lekin Uska Maf’hoom wa Ma’na USOOL SHARI’AT ke muwafaq ho to Wo SAHEEH aur QABIL-E-HUJJAT hogi.
Chounke Usool Shari’at Kitab-o-Sunnat se Saabit hote hain Isliye Usool Shari’at ke sath muwafaqat Kitab-o-Sunnat ke sath muwafaqat hai aur Usool Shari’at ke sath Mukhalifat Kitab-o-Sunnat ke sath Mukhalifat hai.
Is Usool no. 2 ka maakhaz bhi Abu Hurairah (raz.) ki Wo Hadees hai Jo ooper Usool no. 1 me bayan ki gayi hai.
Albattah Kitab-o-Sunnat ke sath Muwafaqat aur Mukhalifat ki 2 Qismein ban Jayengi.
1. ZAAHIRI: Ya’ni Kitab wa Sunnat ke Zaahir ke sath Muwafaqat ya Mukhalifat ho.
2. BAATNI: Ya’ni Kitab wa Sunnat se maakhooz Usool Shari’at ke Muwafaq ya Mukhalif ho, ba-shart ye ke Kitab wa Sunnat se Usool Shari’at ko Ukhaz karne wala MAAHIR-E-SHARI’AT ho.
FUQAHA’ MASLA’H BATAATE HAIN BANAATE NAHI:
Agar Fuqaha’ ne Qur’an wa Hadees me Chhupa Koi BAATNI Masla’h bayan kiya hai to Usko Fuqaha’ ka Khud Saaqtah masla’h Qaraar dena Fuqaha-e-Kiraam per Azeem BOHTAAN hai.
Chunacha Rasoolullah (sallallahu alaihi wa sallam) ka Farmaan hai: “Naazil kiya gaya hai Qur’an 7 tarah per (Ya’ni Arab ki 7 Lughat per) Isme se har Aayat ke Ek ZAAHIRI ma’na hain aur Ek BAATINI ma’na hain.” [Mishkaat - Kitabul Ilm - Fusl Duwwam]
وَأُنْزِلَ الْقُرْآنُ عَلَى سَبْعَةِ أَحْرُفٍ، وَلِكُلِّ آيَةٍ مِنْهَا ظَهْرٌ وَبَطْنٌ
ZAAHIR se muraad wo Hukm hai Jo Lafzon me bayaan hua aur BAATIN se muraad wo SHARA’I USOOL hai Jo KITAB-O-SUNNAT ke Sareeh Hukm me MASTOOR (Chhupa) hua hai Jinko FUQAHA’ ne Talaash kiya hai. Isko SHARI’AT SAAZI ka Naam dena NARI JIHAALAT hai.
Ba’z Usoolon ki Khud Rasoolullah (sallallahu alaihi wa sallam) ne Nishaandahi farmayi Jaisa ke AURTON ke liye SATAR BADAN wala Usool.
Chunacha Rasoolullah (sallallahu alaihi wa sallam) ka Farman hai: “Aurat, Jab Sajdah kare to Apne Peit ko Apni Raano ke sath Is tarah mila de Jo Uske liye Zyadah se Zyadah PARDAH ka MAUJAB ho..”[Sunan Kubra Bayhaqi]
فإذا سجدتْ ألصقتْ بطنَها على فخذِها كأسترِ ما يكونُ لها
Ya’ni Aurton ki Namaz ke muta’lliq wo Tamaam Ahaadees SAHEEH shumaar hongi Jisme SATAR BADAN ke USOOL ka Lihaaz rakha gaya ho chaahe Muhaddiseen ne Un Ahadees ko ZA’EEF hi kyon Na qaraar diya ho. Aur Wo Tamam Ahaadees ZA’EEF shumaar hongi Jo Aurat ke liye SATAR BADAN ke Usool ka lihaaz Nahi rakhti.
To Fuqaha’-e-Kiraam Shara’i Hukm banaate Nahi balke Qur’an wa Hadees me Mazkoor Ahkaam-e-Shari’at ke BAATIN me Chhupe hue USOOL SHARI’AT aur Inse hal hone waale Masla’h wa Masaa’il ka Izhaar wa Inkshaaf karte hain. Isko BID’AT kehne waala Khud BID’ATI aur MUNKAR-E-HADEES shumaar hoga.
USOOL# 3: KHAIRUL-QUROON KA IRSAAL, INQATAA’ AUR JIHAALAT MAUJAB-E-ZU’AF NAHI
Rasoolullah (sallallahu alaihi wa sallam) ne 3 Tibqaat ke KHAIR hone ki SHAHADAT di hai.
1. Sahaba (raziallahu anhum)
2. Taaba’een (rahmatullahi alaihim)
3. Tabe-Taaba’een (rahmatullahi alaihim)
Imran bin Hussain (raz.) se rivayat hai ke Rasoolullah (sallallahu alaihi wa sallam) ne farmaya: “MERI UMMAT ME SE BEHTAREEN JAMA’T, MERI JAMA’T HAI, PHIR WO JO INKE MUTTASIL HAI, PHIR WO JAMA’T JO INKE MUTTASIL HAI.” [BUKHARI wa MUSLIM]
خَيْرُ أُمَّتِي قَرْنِي ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الَّذِينَ يَلُونَهُمْ
Imam Nawawi Ash-Shaafa’i (rah.) Iski Tashreeh me farmate hain: “SAHEEH BAAT YE HAI KE Rasoolullah (sallallahu alaihi wa sallam) KI JAMA’T SAHABA (raziallahu anhum) HAIN, Doosri Jama’t wo Log Jo Sahabah ki (bilaa waasta) Pairvi karne waale hain Ya’ni Taaba’een, Teesri Jama’t Wo Log Jo (bilaa waasta) Taaba’een ke peeche Chalne waale hain Ya’ni Tabe’ Taaba’een.” [Sharah Muslim]
وَالصَّحِيح أَنَّ قَرْنه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ الصَّحَابَة ، وَالثَّانِي التَّابِعُونَ ، وَالثَّالِث تَابِعُوهُمْ
Rasoolullah (sallallahu alaihi wa sallam) ne In 3 TIBQAAT ke KHAIR hone ki SHAHAADAT de kar Inki TAUSEEQ Kar di hai.
KHAIRUL QUROON ke Raavi ki HADEES Us waqt Na-Qaabile Hujjat hogi Jab Khairul Quroon ke Hazraat ne Uski Hadees ko RADD kar diya ho. Aur Agar Khairul Quroon ke As’haab-e-Khair ne Uski Hadees ko Radd Nahi kiya to Phir Khwaah Hadees bayan karne wale Raavi ki Ta’yyun Na ho (Ya’ni Siqah hai Ya Za’eef iska faislah Nahi kiya gaya ho) aur Uska Haal ma’loom Na ho balke Maj’hool ho Tab bhi Wo Hadees Hujjat hogi.
Aur agar Hadees ki Sanad me Inqata’ Ya Irsaal ho Ya’ni Koi Raavi Chhoota hua ho (Ya’ni Munqata’ ya Mursal Hadees ho) Tab bhi Wo Hadees HUJJAT hogi.
Raavi ke Maj’hool Ya Matrook hone ki wajah se Isliye Hadees Hujjat Nahi rehti ke Mumkin hai Wo Maj’hool Ya Matrook Raavi Za’eef aur Na-Qabil Aitemaad ho. Ye sirf Ek Ahtemaal (possibility) hai Jab ke Rasoolullah (sallallahu alaihi wa sallam) ne In Teeno Jama’ton ki TAUSEEQ kar di hai to Inme Asal ADAALAT WA SIQAAHAT hai. Isliye agar in 3 Tibqaat ka Raavi Maj’hool ho Tab bhi Uski rivayat kardah Hadees Hujjat hogi, Sanad me Inqataa’ ho Tab bhi Hujjat hogi ke In 3 Tibqaat ke Raavi ke Saqoot ki wajah se SANAD me Inqita’ wa Irsaal Ya Raavi ki Jihaalat Maujab-e-Zu’af Nahi banti.
Ta’jjub hai Un Logon par Jo Khairul Quroon ke Sadiyon ba’d paida hone waale Muhaddiseen ki Ijtihaadi Aaraa’ aur Be-Sanad Aqwaal ka to A’itebaar karte hain Lekin Khairul Quroon ke As’haabul Khair par aitemaad Nahi karte haalaanke Inke Khair Wa As’haab-e-Khair hone par Khud Rasoolullah (sallallahu alaihi wa sallam) ne SHAHAADAT di hai.
USOOL# 4: ZA’EEF AS-SANAD BA-WAJAH IJMA’ MUTAWATIR BAN JATI HAI
Allamah Muhammad Abdul Ghani (rah.) farmate hain: Rasoolullah (sallallahu alaihi wa sallam) ka farmaan hai “MERI UMMAT (ke Mujtahideen) GUMRAAHI PER JAMA’ NAHI HO SAKTE” [Ibne Majah]
إِنَّ أُمَّتِي لَا تَجْتَمِعُ عَلَى ضَلَالَةٍ
Ek aur MARFOO’ HADEES me hai, “Allah Ta’la ne Tumhein 3 Cheezon se Panah di hai Unme se Ek Ye Hai TUM GUMRAAHI PAR JAMA’ NA HOGE” [Abu Dawood]
إِنَّ اللَّهَ أَجَارَكُمْ مِنْ ثَلَاثِ……….. وَأَنْ لَا تَجْتَمِعُوا عَلَى ضَلَالَةٍ
Mazkoorah baala 2 Hadeeson ke alaawah Doosri Ahaadees Jinka Qadar Mushtarik Mazmoon MUTAWATIR hai, Inse bhi sabit hota hai ke MUJTAHIDEEN UMMAT MUHAMMADIYAH ka Ijma’ GUMRAAHI aur KHATAA’ se Ma’soom hai. In Ahaadees ko Kubbaar Sahaba-e-Kiraam (raz.) ne rivayat kiya hai Jaise Umar bin Khattab, Abdullah bin Umar, Abdullah bin Mas’ood, Abu Hurairah, Abu Sa’eed Khudri aur Huzaifah bin Al-Yamaan (raziallahu ta’la anhum). [Al Wajeez Al Maysar Fee Usool Al Fiqh Maaliki 1/108-110]
Pas Ijma’-e-Sahaba aur Ijma’-e-Ummat bohat badi Mazboot DALEEL SHARA’I hai. Isliye Ijma’ ki Mukhalifat HARAAM hai aur Iski Mukhalifat par Qur’an Kareem me Dunya me GUMRAAHI aur AAKHIRAT me DOZAQ ki Wa’eed hai.
Allah ta’la ka irshaad hai: “Jo Koi Rasoolullah (sallallahu alaihi wa sallam) ki Mukhalifat Karega aur Mu’mineen ka Raasta Chhor kar doosre Raaste par Chalega Hum Us par Wahi Gumraahi Musallat kar denge, Us ne Jis Gumrahi ko Ikhtiyar kiya, aur (Akhirat me) Usko Jahannam me daakhil Karene Jo bura Thikanah hai.” [Surah An-Nisaa’: 115]
وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا
Is aayat me Sabeel Al-Mu’mineen (سَبِيلِ الْمُؤْمِنِينَ) se Mu’mineen ka Ijma’i Raasta muraad hai. Is aayat se Ye ma’loom hua ke Sabeel Al Mu’mineen ki Ittiba’ FARZ aur Iski mukhalifat HARAAM hai, isliye Ijma’-e-Sahaba ho Ya ba’d ke Mujtahideen-e-Ummat ka Ijma’ ho Isme GUMRAAHI hargiz Nahi ho sakti. Haan! Iski mukhalifat GUMRAAHI bhi hai aur Azaab Jahannam ka Sabab bhi.!
Ab Muhaddiseen aur Fuqaha’ ka Usool Yaad rakhiye Jis Hadees ki Sanad Za’eef ho Lekin Is Hadees ka mazmoon Aisa hai ke Tamam Sahaba-e-Kiraam (raz.) ne Us par amal kiya aur ba’d ke Fuqaha’ wa Mujtahideen ne bhi Us par amal kiya to Sahaba-e-Kiraam (raz.) aur Doosre Mujtahideen-e-Ummat ka Is par Ijma’ Amli aur Amli Tawaatar Is baat ki Daleel hai ke Wo Hadees SAHEEH hai balke ba-wajah Ijma’ wo Hadees Itni Qawi ho jati hai ke MUTAWATIR shumaar hoti hai aur Us Hadees ke Saboot ke liye Sahaba-e-Kiraam aur Mujtahideen Ummat ka Amali Ijma’ aur Amali Tawaatar hi kaafi hai wo Apne Saboot me Sanad ki aur Raaviyon ki Muhtaaj hi Nahi rehti Kyonke Ijma’ aur Tawaatar SANAD se Zyadah MAZBOOT Daleel hain.
Iski misaal Yu samjhiye ke Pehli ke Chaand (Moon) ke liye Gawahiyon ki Zaroorat hoti hai, Chaudhwee’n ke Chand ke liye Gawaahon ki Zaroorat Nahi hoti ke Uski har so phaili hui Roshni Uske Saboot ke liye Kaafi hai.
Jis Hadees par Sahaba-e-Kiraam, Taaba’een, Tabe’ Taaba’een aur Mujtahideen-e-Ummat ka Ta’mul aur Amali Tawatur hai, Isi Ta’mul aur Amali Tawatur ko Muhaddiseen TALAQQI BIL-QUBOOL kehte hain. Aur Iske ba’d SANAD ki Zaroorat Nahi Rehti.
Chunacha Shah Waliullah Muhaddis Dehalwi (rah.) farmate hain: “Har Wo Hadees Jiske Qubool karne par SALAF ka (amlan) Ijma’ hua ho Ya Uske Raaviyon ka Aadil hona TAWAATUR se saabit ho to In dono soorton me Uske Raaviyon par Behas ki Zaroorat Nahi Rehti, Iske maa siva Hadees ho to Uske Raaviyon par Behas hogi.” [Iqdul Jiyyad pg 52]
Isi tarah Allamah Sakhaawi (rah.) likhte hain: “Aur Jab Ummat (ke Mujtahideen) ZA’EEF AS-SANAD Hadees ke Qubool karne par amlan Muttafiq ho Jayein to Us par SAHEEH HADEES ki tarah Amal kiya Jata hai aur Wo MUTAWATIR HADEES ke Darjah me Aa Jati hai.” [Fathul Mughais pg 120]
Imam Bukhari (rah.) ne Jo Pehli Hadees naqal ki hai AAMAAL KA DAAR-O-MADAAR NIYYAT PER HAI (إنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ) Ye asal me GHAREEB hai. Aur Aksar GHAREEB Ahadees ZA’EEF hoti hain. Lekin Ummat ki Qubooliyat ki wajah se Ye rivayat SAHEEH shumaar ki gayi hai..
Chunacha Allamah Ibne Taymiyah (rah.) farmate hain: Ye Hadees SAHEEH balke Iski SIHAT per ITTIFAAQ hai Kyonke UMMAT ne Isko Qubool
kiya hai.
هذا حَدِيثٌ صَحِيحٌ مُتَّفَقٌ عَلَى صِحَّتِهِ ؛ تَلَقَّتْهُ الْأُمَّةُ بِالْقَبُولِ
Is Usool ko Ghair-Muqallideen ne bhi Qubool kiya hai. Ghair-Muqallideen ke haan Masla’h Ye hai ke Paani Khwaah Ek Glass ho Ya Us se bhi Kam ho Usme Najaasat gir Jaaye to Us waqt Na-Paak hoga Jab Uska Zaa’iqah Ya Rangg badal Jaaye Ya Usme Bad-bo aaye warna Wo PAAK hai. Is per Jis Hadees se wo Daleel pakarte hain wo Za’eef hai.
Chunacha Ghair-Muqallid, Isma’eel Salafi ne Is masla’h ke tehat Za’eef Hadees naqal kar ke Us Hadees ke Zu’af ka Jawab dete hue kaha: Is Hadees ki Sanad bil-Ittifaq Za’eef hai, Lekin Isko Tamam Ummat ne bil-ittifaq Qubool kiya hai, Iski Qubooliyat per Amali Tawatur saabit hai. [Rasool Akram (sallallahu alaihi wa sallam) ki Namaz pg9]
Aur Isi Hadees ke bare me Nawab Siddeeq Hasan Khan Ghair-Muqallid ne likha: Muhaddiseen ka Is Zyadati ke Zu’af per Ittifaq hai Lekin Iske Mazmoon per Amali Ijma’ hai.
Ghair-Muqallid Dawood Ghaznawi ke waalid Abdul Jabbar bhi Yehi farmate hain. [Fatawa Ghaznawiyah pg 98,99]
Aur Professor Abdullah Bhawalpuri Ghair-Muqallid bhi Yehi Usool bayan karta hai. [Rasaa’il Bhawalpuri pg246]
Aur Ye Usool bhi Yaad rakhiye ke Mazaaheb Araba’h (Maaliki, Shaafa’i, Hanbali wa Hanafi) Kisi Masla’h par Muttafiq ho to Wo Masla’h Ijma’i shumaar hota hai.
Allamah Nujaim Misri likhte hain: Aur Jo Masla’h A’imma-e-Araba’h ke khilaf ho Wo Ijma’ ke khilaf hai.[Al-Ishaabah wan Nazaa’ir 1/143]
KHULAASAH: Agar Koi Hadees SANAD ke lihaaz se Za’eef ho Lekin A’imma-e-Araba’ ka Uske Qubool karne par Ijma’ ho aur Mazaaheb Araba’ me Masla’h Us Hadees ke mutabiq ho to Wo Hadees Mutawatir shumaar hogi. Na Wo Sanad ki Muhtaj, Na Uske Raaviyon par Behas ki Zaroorat.
USOOL# 5: DOOSRI HADEES YA AASAAR-E-SAHABA (Raziallahu Ta’la Anhum) WA TAABA’EEN (Rahmatullahi Alaihim) SE TAA’EED
Agar Marfoo’ Hadees SANADAN ZA’EEF ho Lekin Iske Mazmoon ki Taa’eed ho Jaaye Doosri Marfoo’ Za’eef Hadees se Ya Sahaba wa Taaba’een ke ZA’EEF AASAAR se to In dono Soorton me Us MARFOO’ HADEES ka ZU’AF Door ho Jata hai.
Chunacha TAKBEERAT-E-EIDAIN me Rafulyadain ki 2 Hadeeson ke baare me Ghair-Muqallid Muhaddis Abu Sa’eed Muhammad Sharfuddin Dehalvi ki Tehqeeq mulaahizah ho:
“Dono rivayaton me Ek Ek Raavi Mutakallam Feeh hai…… Magar Dono Rivayaton aur Sanadon ke milne se Har Ek ko Doosri se TAQWIYAT haasil ho Gayi hai, Goya Har Waahed Ek HASAN LIGHAIRIHI ke darjah me hai Lihaaza Qabil-e-amal hai, Khusoosan Imam Bayhaqi aur Imam Ibnul Manzar (rah.) ka Rivayat kar ke Is se Istedlaal karna aur Phir SADIYON se MUHADDISEEN ka Is par Ta’mul Qabil-e-Amal hai.” [Fataawa Ulema'-e-Hadees 4/179; Neiz dekhiye Fataawa Sanaa'iya 1/525]
Ghair-Muqallid, Muhaddis ki Is Tehqeeq se Chand Amoor ma’loom hue.
(i). Jab Ek Mazmoon ki 2 Hadeesein Za’eef ho to dono ke milne se har Ek ka Zu’af door ho Jata hai.
(ii). Hadees Za’eef ho Lekin is par Ta’mul Ummat ho to phir bhi ZU’AF door ho Jata hai.
(iii). Imam Bayhaqi aur Imam Ibnul Manzar (rah.) ka rivayat kar ke Is se Istedlaal karna Ye bhi Daleel-e-Sihat hai to Fuqaha-e-Kiraam ka Kisi Hadees se Istedlaal karna ba-Tareeq aula Daleel-e-Sihat hoga.
(iv). Khairul Quroon ke ba’d ke Logon ka Istedlaal Daleel Sihat hai, aur Ba’d ke Logon ka Ta’mul bhi Daleel-e-Sihat hai to Khairul Quroon ke As’haabul Khair Ya’ni Sahaba (raz.), Taaba’een wa Tabe Taaba’een (rah.) ka Ta’mul wa Istedlaal ba-tareeq aula DALEEL-E-SIHAT hoga.
Aur Ye baat Ma’loom honi Chahiye ke Imam Abu Haneefah (rah.) Taaba’ee hain aur Inke Shaagird Imam Abu Yusuf, Imam Muhammad, Imam Zufar (rahmatullahi alaihim) waghera Tabe Taaba’een hain to Inka Istedlaal bhi Daleel-e-Sihat hoga.
Lihaaza Jin Jin Ahadees se Imam Abu Haneefah (rah.) aur Unke Shagirdon ne Istedlaal kiya hai Wo Sab HADEESEIN SAHEEH Shumaar hongi.
USOOL# 6: MAF’HOOM-E-HADEES KE LIYE MARJAH
Ba’z dafa’h Ek Hadees me Maf’hoom ke Lihaaz se Kayi Ahtemaal (possibilities) hote hain. In mukhtaleef Ahtemaalaat me se Wo Ahtemaal RAAJEH hoga Jo KITABULLAH Ya SUNNAT MASH’HOORAH Ya IJMA’-E-UMMAT Ya USOOL-E-SHARI’AT Ya AASAAR-E-SAHABA, AASAAR-E-TAABA’EEN Wa TABE TAABA’EEN ke Muwafaq ho aur Jo Ahtemaal Inke khilaf hoga wo MARJOOH hoga.
Maslan Qur’an me Irshaad-e-baari Ta’la hai ke.
“Aur Jab Qur’an parha Jaaye to Usey Suno aur Khamosh raho taa ke Tum per Reham kiya Jaaye.”[Surah A’raaf:204]
وَإِذَا قُرِئَ الْقُرْآَنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ
Imam Nisaa’i (rah.) ne [SUNAN NISA'I 1/146] me Is Aayat ki Jo Tafseer Naqal ki hai ke Jab Imam Namaz me Qur’an parhe to Muqtadiyon ko Hukm hai ke Ghaur se sunein aur Khamosh rahein (وَإِذَا قَرَأَ فَأَنْصِتُوا).
Chounke Surah Fatihah bhi Qur’an hai balke Ummul Qur’an hai to Isme bhi Yehi Hukm hai lihaazah Imam Jab Namaz me Qur’an parhe Khwaah Wo Surah Fatihah ho Ya Koi aur Soorat ho Muqtadi Khamosh rahein.
Aur [BUKHARI SHAREEF] ki Hadees me hai: JISNE SURAH FATIHA NAHI PARHI USKI NAMAZ NAHI.
لَاصَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ
Is Marfoo’ Hadees me 2 Ahtemaal (possibilities) hain.
(i) Is Hadees me IMAM aur MUNFARID (Akele) Namazi ke liye Hukm bayan kiya gaya hai ke Unki Namaz FATIHAH ke baghair Nahi hoti.
(ii) Is Hadees me IMAM, MUQTADI, MUNFARID sab ke liye Yehi Hukm hai ke Surah FATIHA ke baghair Namaz Nahi hoti, lihaaza Sab ko Surah Fatihah parhna chahiye.
Doosra Ahtemaal Qur’an ki aayat ke Khilaf hai.
Aur Pehla Ahtemaal Qur’an ke khilaaf Nahi hai kyonke Qur’an me Muqtadiyon ko Khamosh rehne ka Hukm hai.
Isliye Imam aur Munfarid wala Ahtemaal RAAJEH hoga aur Doosra Ahtemaal MARJOOH hoga ke Wo Qur’an ke khilaf hai.
USOOL# 7: ZA’EEF HADEES RAA’I PER MUQADDAM HAI
Imamul Aazam Fil Fuqaha’ Abu Haneefah (rahmatullahi alaih) farmate hain: Logon ki Aaraa’ se ZA’EEF HADEES par Amal karna Mujhe Zyadah Pasand hai. [Aqood Al Jawahar Al Maneefah pg8]
Imam Abu Dawood (rah.) farmate hain: Bila Shubah Za’eef Hadees Qiyaas par Muqaddim hai. [Kausar An-Nabi (sallallahu alaihi wa sallam) pg 18]
Imam Ahmad bin Hanbal (rah.) ke Farzand Abdullah bin Ahmed farmate hain, Maine Apne Baap (Ahmed) se suna, ZA’EEF HADEES mujhe Raa’i se zyadah Pasand hai.
Neiz farmaya: Za’eef Hadees Raa’i se zyadah QAWI hai. [Aa'laam Al Moqa'een, Ibne Qayyim (rah.) 1/82]
Allamah Ibne Qayyim (rah.) farmate hain: Imam Abu Haneefah (rah.) ke Shagirdon ka Is baat par Ittifaq hai ke Imam Abu Haneefah (rah.) ka Mazhab Ye hai ke Unke Nazdeek Za’eef Hadees Qiyaas wa Raa’i se Aulaa hai aur Isi Usool par inke Mazhab ki bunyad hai. [Aa'laam al Moqa'een 1/82]
Lihaaza Mazkoorah baala Usool ke mutabiq Jis masla’h me Ek taraf Raa’i ho Doosri taraf Za’eef Hadees ho to Za’eef Hadees par amal karna Aulaa hota hai.
Ghair-Muqallideen ke Sheikhul Islam Maulana Sanaullah Amritsari farmate hain:
Hadees ka Zu’af Usey Darjah Istedlaal se Us waqt giraata hai Jab Uske muqaabil me HADEES SAHEEH maujood ho. [Risaalah Ahle Hadees Amritsar 4 March, 1938 pg 13]
Ghair-Muqallid ke Is tehreer kardah Usool se ma’loom hua ke, Agar Kisi masla’h ke muta’lliq SAHEEH HADEES maujood Na ho to Us masla’h me ZA’EEF HADEES Hujjat ban Jati hai.
USOOL# 8: TASHREEH HADEES AUR AMAL BIL HADEES ME FUQAHA’ KA A’ITEBAAR HAI
[SAHEEH BUKHARI] (بَاب فَضْلِ مَنْ عَلِمَ وَعَلَّمَ) par Hadees hai Jiski Sanad me Imam Bukhari aur Nabi (sallallahu alaihi wa sallam) ke darmyan 5 Raavi hain aur Paanchon Raavi KOOFI hain.
Abu Moosa Ash’ari (raz.) se rivayat hai, Rasoolullah (sallallahu alaihi wa sallam) farmate hain. Allah ta’la ne Jo mujhe Ilm wa Hidayat ataa kiya hai iski misaal Kaseer Baarish ki tarah hai Jo Zameen par Barsi, aur Zameen ka Ek Tukraa Umdah hai Usne Pani ko Jazb kiya Jis se Khushk Ghaas Hari ho gayi aur bohat si Nayi Ghaas ko Usne Ugaaya. Aur Zameen ka doosra Tukra Sakht hai Usne Pani ko Jama’ kiya, Allah ne Iske sath Logon ko Nafa’ diya, So Unhone Pani piya, Pilaaya aur Kheiti ko Sairaab kiya aur Zameen me Ek Tukraa Chateel Maidaan hai Na Wo Pani ko Rokta hai aur Na Ghaas ugaata hai, Ye Us Shaqs ki misaal hai Jisne Allah ke Deen me Gehri Samajh paida ki aur Allah ne Usko Us Ilm wa Hidayat ke sath Nafa’ diya Jisko Allah ta’la ne Mere Zariye bheja hai aur Us Shaqs ki misaal hai Jisne Us Ilm wa Hidayat ki taraf Sar uthaaya Na Usey Qubool kiya Jo mujhe de kar bheja gaya hai.
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ قَالَ حَدَّثَنَا حَمَّادُ بْنُ أُسَامَةَ عَنْ بُرَيْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي بُرْدَةَ عَنْ أَبِي مُوسَى
عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَثَلُ مَا بَعَثَنِي اللَّهُ بِهِ مِنْ الْهُدَى وَالْعِلْمِ كَمَثَلِ الْغَيْثِ الْكَثِيرِ أَصَابَ أَرْضًا فَكَانَ مِنْهَا نَقِيَّةٌ قَبِلَتْ الْمَاءَ فَأَنْبَتَتْ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتْ الْمَاءَ فَنَفَعَ اللَّهُ بِهَا النَّاسَ فَشَرِبُوا وَسَقَوْا وَزَرَعُوا وَأَصَابَتْ مِنْهَا طَائِفَةً أُخْرَى إِنَّمَا هِيَ قِيعَانٌ لَا تُمْسِكُ مَاءً وَلَا تُنْبِتُ كَلَأً فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللَّهِ وَنَفَعَهُ مَا بَعَثَنِي اللَّهُ بِهِ فَعَلِمَ وَعَلَّمَ وَمَثَلُ مَنْ لَمْ يَرْفَعْ
بِذَلِكَ رَأْسًا وَلَمْ يَقْبَلْ هُدَى اللَّهِ الَّذِي أُرْسِلْتُ بِهِ
FAAYDAH: Is Hadees ke mutabiq Ibtida’an Logon ki 2 Qismein hain.
1. Juhala’ Jinhone Ilm Nabuwwat ko Takabbur Ya Ghaflat ki wajah se haasil hi Na kiya Unki misaal Us Qit’a-e-Arz ki tarah hai Jisne Na Paani ko Jazb Kiya Na Jama’ kiya.
2. Wo Log Jinhone Ilm Nabuwwat ko haasil kiya. Phir In Ulema’ ki 2 Qismein hain.
(A) Ek Us Qit’a-e-Arz (Zameen) ki tarah hai Jisne Agarcha Pani ko Jazb kar ke Ugaaya Kuch Nahi lekin Pani ki Shakl me Mehfooz Kiya Jis se Logon ne Nafa’ uthaaya. Ye Ulema-e-Muhaddiseen Hazraat hain Jinhone Nabi Kareem (sallallahu alaihi wa sallam) ki Ahadees Mubarakah ko Unki Asli Shakl me Mehfooz kiya Ya’ni Ahadees ke Alfaaz ko Isnaad (chain) ke sath Mehfooz kiya aur Mehfooz kar ke Logon tak Pohnchaya.
(B) Doosri Qism Fuqaha’, Mujtahideen hain. Unki misaal Us Qit’a-e-Arz ki tarah hai Jisne Pani ko Jazb kiya aur Jazb kar ke Phal Phool ugaa kar Logon ko Mukhtaleef Dunyawi Zaroortein poori ki. Isi tarah Fuqaha’ ne Ahadees Mubarakah ko Jazb kiya Ya’ni Unke Ma’ne ko Samjha phir Samajh kar Un Ahadees se masaa’il ke Phal, Phool Talaash kar ke Kitab At-Tahaarah, Kitabus Salaah waghera ki Shakl me Deeni Masaa’il ke Khoobsoorat Guldaste Tayyaar kar ke Ummat ki Deeni Zaroortein Poori ki hain.
Hadees Shareef se pata chala ke Muhaddiseen aur Fuqaha’ dono Hadees ke Khidmat guzaar hain lekin Dono ke Shu’be Juda Juda hain. Muhaddiseen ka Shu’bah Alfaaz Hadees ki Khidmat aur Fuqaha’ ka Shu’bah Ma’na-e-Hadees aur Masaa’il-e-Hadees ki Khidmat hain.
Muhaddiseen Alfaaz-e-Hadees ke Hafiz wa Muhafiz hain aur Fuqaha’ Ma’ni Hadees aur Masaa’il Hadees ke Maahir hain aur Deen par amal karne ke liye Humein Isnaad aur Alfaaz ki Zaroorat Nahi, Masaa’il ki Zaroorat hai aur Wo Fuqaha’ ke Paas hain. Isiliye Muhaddiseen Azzaam ne bhi Amal bil Hadees ke liye Fuqaha-e-Kiraam par a’itemaad Kiya hai.
Imam Tirmizi (rah.) Ek Hadees ke tehat farmate hain: “Isi tarah Fuqaha’ ne kaha hai aur Fuqaha Hadees ke ma’ne ko zyadah Jaante hain.” [Jami’ Tirmizi]
وَكَذَلِكَ قَالَ الْفُقَهَاءُ وَهُمْ أَعْلَمُ بِمَعَانِي الْحَدِيثِ
Shaikhul Imam Kirdari (rah.) likhte hain:
Muhammad bin Sa’daan kehte hai ke Main Yazeed bin Haaroon ke Paas tha Us waqt Unke pas bade bade Muhaddiseen maujood the, Yahya bin Mu’een, Ali bin Al-Madeeni, Ahmad bin Hanbal aur Zaheer bin Harb waghera ke Achanak kisi ne Masla’h daryaft kiya. Yazeed bin Haroon ne kaha Masla’h ke liye Ahle Ilm ke paas Jao. Ali bin Al-Madeeni ne poocha Hazrat Kya Aap ke paas Ahl-e-Ilm maujood Nahi? To Yazeed bin Haroon ne Jawab diya ke Ahle Ilm to Imam Abu Haneefah ke Shagird hain aur Tum (Muhaddiseen) Pansaari (Grocer) ho. [Manaqib Imam Aazam Abu Haneefah (rah.) 1/101]
Qaara’een-e-Kiraam! Pansaari ke paas Mufradaat ka Anbaar laga hua hota hai lekin in Mufradaat ke Nafa’ wa Nuqsan, Af’aal wa Khwaas ka Jitna Ilm Tabeeb ko hota hai Pansaari ko Uska Hazaarwaa’n hissa bhi Nahi hota.
Yazeed bin Haroon (rah.) ka Maqsad Ye tha ke Ae Muhaddiseen! Alfaaz Hadees ka Anbaar to Tumhare pas hai lekin In Alfaaz hadees ke Pardon me Jo masaa’il wa ma’ne ke chhupe Moti hain Unke Ghawaas aur Maahir Fuqaha’ hain. Aur Ye bhi ma’loom hua ke Har Muhaddis Faqeehah Nahi hota Lekin har Faqeehah Muhaddis bhi hota hai aur Faqeehah bhi. Agar Faqeehah ko Hadees hi ma’loom Nahi to Masaa’il Hadees ke liye Kahan se Lega.?
KHULASAH: Ye ke Tashreeh aur Amal bil Hadees ke liye Jaise Muhaddiseen ne Fuqaha’ par aitemaad kiya hai, Poori Ummat-e-Muslimah ko Isi tarah Fuqaha’ par aitemaad karna Chahiye. Mazkoorah baala Hadees Paak me Rasoolullah (sallallahu alaihi wa sallam) ne bhi Ummat ki isi taraf Rahnumaayi farmayi hai.
Furooi Masail me Ikhtilaf wa ittehad ho sakte hain, Ibn Taymiyya ka iqrar
Biraadraan-e-Islam! Jaisa ke Hazraate Ghair Muqallideen saada loh Musalmaano me ye baawar karaate hain ke unka Mazhab wahi hai jo SALAFUS SWALIHEEN bil’khusoos SHAIKHUL ISLAM IBN TAYMIYYAH (RAH.) ka tha. Haalaan’ke chand furoo’ee Masaayel me TASHADDUD ikhteyaar karna aur ek Fariq ko HAQ aur dusre fariq ko BAATIL qaraar dena is Firqe ka Turra-e-Imtiyaz hai. Lehaaza RAFAUL YADAYN, AAMIN BIL JAHAR AUR QARA’T KHALFUL IMAM waghaira jaise chand Masaayel, jinme sadiyon se Ikhtelaaf hote chale aa rahe hain, in Masaa’yel ko HAQ wa BAATIL ka Me’yaar banaa kar logon ko war’ghalaana inka Shewah hai. Jabke Hazraate A’imma wa Aslaaf ka nazarya iske bilkul bar’aks tha ke Ikhtelaafi Masaayil me TASHADDUD na ikhteyaar kiya jaye, khaas taur par jin Masaayil me ek se zaay’ed Mauqaf ho sakte hain, un me kisi ek ko muta’ayyan taur par HAQ aur dusre ko Hatmi taur par BAATIL qaraar na diya jaye. Iss ke saboot me Muta’qaddimeen wa Mutaa’khireen ki bahot si Ibaara’ten pesh ki ja sakti hain, lekin Ikhtesaar ke Pesh-e-Nazar hum yahan sirf SHAIKHUL ISLAM ALLAMA IBN TAYMIYYAH (RAH.) ki ibaarat pesh karne par iktefaa’ karte hain, ALLAMA RAFA’UL YADAYN aur A’imma ki Itteba’ ke muta’alliq farmaate hain:
“Har Banda-e-Mo’min par, aam Ahle Imaan aur Ulama’ se Muhabbat karna Waajib hai aur HAQ jahaan bhi ho uska Qasad aur Itteba’ Waajib hai aur ye jaanna bhi Waajib hai ke Mujtahid Musaib ke liye Do Ajr ka wa’da kiya gaya hai aur agar Mujtahid se Ijtehaad me Khata ho jaye to usko Ijtehaad karne par Ajr milta hai aur uski khata Maaf kar di jaati hai, aur agar Imam wo amal kar raha ho jiski Shar’an Gunjaayish hai to Ahle Imaan par Imaam ka Itteba’ zaruri hai, isliye ke Rasulullah Sallallahu Alaihi Wasallam ne ‘INNAMAA JU’ILAL IMAAMU LI’YUTAMMA BIHI’ irshaad farmaaya hai, isliye Imaam RAFA’ YADAYN kare ya na kare Namaaziyon ki Namaaz me koi Nuqsaan nahi, unki Namaaz na Imaam Abu Hanifa (Rah.) ke yahan BAATIL hain; na Imaam Shafa’ee(Rah.) ke yahan, na Imaam Maalik(Rah.) ke yahan aur na Imaam Ahmed (Rah.) ke yahan. Isi tarha agar Imaam RAFA’ YADAYN kare, Muqtadi na kare ya iske bar’aks ho, to ye unme se kisi ki Namaaz me kami ya kotaahi ka sabab nahi hoga, aur agar baa’z auqaat RAFA’ YADAYN kiya jaye aur baa’z auqaat na kiya jaye to isse kisi ki Namaaz me koi Nuqsaan nahi hoga aur ye kisi ke liye Jaa’yez na hoga ke wo baa’z Ulama ke Qaul ko aisa She’aar banaa le ke isi ke Itteba’ ko WAAJIB qaraar de aur Sunnat se saabit dusre pahlu se logon ko mana’ kare. Balke wo tamaam sura’ten jo Sunnat se Saabit hain un sab ki Gunjaa’yish hai, jaise AZAAN wa AQAAMAT ke bare me, ke BUKHARI wa MUSLIM me Huzoor Sallallahu Alaihi Wasallam se saabit hai ke Aap Sallallahu Alaihi Wasallamne Hazrat Bilaal Radiallahu Anhu ko Kalimaate AZAAN me Shaf’a aur Kalimaate AQAAMAT me itaar ka hukm diya aur Huzoor Sallallahu Alaihi Wasallam hi se Bukhari wa Muslim me ye bhi saabit hai ke Aap ne Hazrat Abu Mahzoora Radiallahu Anhu ko Kalimaate Aqaamat me AZAAN ki tarha Shaf’a ki taa’leem di. Isliye jo AQAAMAT me Shaf’a ikhteyaar karta hai wo bhi Durust hai aur jo Ifraad ki surat ikhteyaar karta hai to wo bhi durust hai, aur jo shakhs in Suraton me se ek ko WAAJIB qaraar de aur dusri surat ki ijaazat na de to wo KHATAA-KAAR aur GUMRAAH hai aur jo in me se ek amal karne waale se muhabbat rakhhe aur dusre se mahaz isi bunyaad par muhabbat na kare to wo KHATAA-KAAR aur GUMRAAH hai.”
[FATAAWA IBN TAYMIYYAH, JILD-22, SAFHA-253-254]
MASHA ALLAH! ALLAMA ki ibaarat se saaf pata chalta hai ke A’imma Arba’a ki nisbat se jo Bughz o Adaawat Ghair Muqallideen ko hai wo SHAIKHUL ISLAM ke andar bilkul bhi nahi milta balke ALLAMA ne teenon IMAAM ke Ilm ki Qadr o manzilat karte hue unke Qaul o Amal ko bhi apne Fatawa ki Taa’yeed me pesh kiya hai jo ke Ghair Muqallideen k man maa’ni Mazhab k billkul Manaafi hai.
ALHAMDULILLAH! Ham Hanafi hazraat jin Masaa’yel me baqya teen A’imma ke bar’khilaaf amal karte hain un Masaa’yil me na to ham TASHADDUD se kaam lete hain aur na hi khud ko HAQ aur dusre FARIQAYN ko BAATIL qaraar dete hain balke hamaare nazdeek un Masaa’yel me ham apne amal ko AFZAL qaraar dete hain jaisa ke dusre FARIQAYN ko pura haq hai ke wo Furoo’ee Masaa’yel me apne Imaam ke amal ko AFZAL qaraar den aur is tarha ham dekhte hain ke Ittefaq-o-Ittehaad ki pur aman fiza ham chaaron Mazaahab ke Muqallideen ke darmiyaan qaayem hai. ALLAH Rabbul Izzat ham tamaam Musalmaanon ko apne In’aam kurdah ASLAAF ke NAQSH-E-QADAM par chalne ki taufiq ata farmaaye. Aameen Summa Aameen.
Kulli torper qubooliyat ke aitbar se HADEES ki 2 Qismein hain.
1. MAUZOO’: Ya’ni JHOOTI aur MANN GHARAT Hadees.
2. GHAIR-MAUZOO’: Ya’ni Wo Hadees Jo JHOOTI aur MANNN-GHARAT NAHI balke Rasoolullah (sallallahu alaihi wa sallam) ki Hadees hai, Phir aage RAAVIYON (Narrators) ke SIQAH (Sachche) wa ZA’EEF (Kamzor) hone ke Aitebaar se 3 Qismein banti hain.
Agar Hadees ke bayaan karne waale Saare Raavi SIQAH ho to Wo HADEES SAHEEH hoti hai. Aur agar Inme Koi Ek Raavi bhi ZA’EEF ho to Wo HADEES ZA’EEF shumaar hoti hai, aur Agar Raavi darmyaan-e-darjah ka ho Ya’ni Na poore taur par SIQAH ho aur Na poore taur par ZA’EEF ho balke Been-Been (Mukhtalif Feeh) ho to Uski HADEES HASAN shumaar hoti hai.
Is se pata chala ke MAUZOO’ HADEES, Rasoolullah (sallallahu alaihi wa sallam) ki Hadees Nahi hoti balke Ye Wo JHHOOT hai Jo Khud Ikhtiraa’ kar ke Iski Nisbat Rasoolullah (sallallahu alaihi wa sallam) ki taraf Kar di Jati hai ke Rasoolullah (sallallahu alaihi wa sallam) ne Yun farmaya Ya Rasoolullah (sallallahu alaihi wa sallam) ne Yun Kiya. Haqeeqat main Ye Hadees he nahi; Hadees kehna bata’ur Mizaj hai. Jab ke ZA’EEF HADEES, Rasoolullah (sallallahu alaihi wa sallam) ki Hadees hoti hai, isliye Jaise HADEES SAHEEH aur HASAN ka MUNKAR, MUNKAR-E-HADEES hai, isi tarah ZA’EEF HADEES ka MUNKAR bhi MUNKAR-E-HADEES hai.
Pas MAUZOO’ HADEES ki misaal MURDAH ki tarah hai aur ZA’EEF HADEES ki misaal BEEMAAR ki tarah hai. Murdah ko Qeemti se Qeemti aur Taqatwar se Taqatwar Dawaa’iyaa’n Khilayein Wo Na Uthega Na bolega Lekin Agar Beemaar ko Munaasib Dawaa’i Khilayi Jaaye to Mumkin hai ke Wo SIHAT YAAB ho kar SEHAT MAND wa TANDRUST Logon ki tarah Uth Khada hoga.
FUQAHA’ wa MUHADDISEEN ke CHAND USOOL hain Unke mutabiq ZA’EEF HADEES, SAHEEH HADEES se bhi MAZBOOT aur QAWI TAR ban Jati hai.
Ghaer Muqallideen, (Naam Nihaad) Ahlul Hadith me Shamil Ulema’ wa Juhala’ Jo Ek hi SAANS me Girdaan parh dete hain ke Ye HADEES ZA’EEF hai, MAUZOO’ hai, JHOOTI hai, MAN-GHARAT hai, Rasoolullah (sallallahu alaihi wa sallam) par BOHTAAN hai. Hadees Mauzoo’ aur Za’eef me FARQ Na Karne ka NATEEJAH hai.
Ibn-e-Jauzi (rahmatullahi alaih) ne Ek HADEES ko Ghalti se MAUZOO’ likh diya to Is par Allamah Ibne Hajar Makki (rah.) TANBIYAH karte hue likhte hain: “Ibn-e-Jauzi (rahmatullahi alaih) se Is Hukm me Ghaflat hui hai Warna SAHEEH ye hai ke Ye HADEES Za’eef hai MAUZOO’ Nahi.” [Fathul Mubeen pg 33]
KHULAASAH:
Za’eef Hadees bhi Rasoolullah (sallallahu alaihi wa sallam) ki HADEES hoti hai isliye bilkulya Za’eef Hadees ka Inkar, Inkar-e-Hadees hai. Aur Isko Jaan-boojh kar MAUZOO’ Ya JHOOT aur MANN-GHARAT kehna JIHAALAT aur HIMAAQAT hai.
(II) AMAL BIL HADEES (HADEES PAR AMAL) KA MI’YAAR SANAD NAHI:
Muhaddiseen ka Raaviyon ke muta’lliq SIQAH wa ZA’EEF hone ka Faislah Ya HADEES ke SAHEEH ya ZA’EEF hone ka Faislah Qur’an wa Hadees ka Faislah Nahi hota balke Wo MUHADDISEEN ki Apni IJTIHAADI RAA’I hoti hai Yehi Wajah hai ke MUHADDISEEN ke darmyan Raaviyon ke Siqah wa Za’eef hone ke baare me Shadeed Iqtilaaf paaya Jata hai. Ek Raavi ko Ek MUHADDIS Siqah kehta hai to doosra Usi ko Za’eef balke KAZZAAB DAJJAL kehta hai. Ek Hadees ko Ek Muhaddis SAHEEH kehta hai, Doosra Usi ko ZA’EEF kehta hai.
Do (2) Patharon ke sath Istinja’ wali Abdullah bin Mas’ood (raziallahu anhu) ki HADEES Jo Zaheer an Abi Is’haaq ki Sanad se marwi hai Isko Imam Bukhari (rah.) ne SAHEEH qaraar de kar [SAHEEH BUKHARI pg 27] me Naqal kiya hai, Lekin Isi Hadees ko Imam Tirmizi (rah.) ne Apni [JAAMI' TIRMIZI pg 11]me ZA’EEF sabit kiya hai.
MUJTAHID ki IJTIHAADI RAA’I me Khata’ (Ghalat baat ko pana) wa Sawaab ke (Saheeh baat ko pane ke) dono Ahtemaal (Possibilities) hote hain. Muhaddis Jis Hadees ko SAHEEH ya ZA’EEF kehta hai Koi Zaroori Nahi ke Fil Waaqe’ bhi Wo Usi tarah SAHEEH ya ZA’EEF ho balke ho sakta hai Jis Hadees ko Wo SAHEEH keh raha hai NAFS AL-AMR me SAHEEH Na ho, Aur Jis HADEES ko Us ne ZA’EEF kaha hai Mumkin hai NAFS AL-AMRI Hukm ke aitebaar se SAHEEH ho.
Isliye Allamah Ibne Salaah (rah.) farmate hain:
“Aur Jab Muhaddiseen Hazraat Ye kehte hain ke Ye Hadees SAHEEH hai to iska Matlab Ye hota hai ke Us Hadees ki SANAD MUTTASIL hai aur Wo Tamaam SIFAAT isme maujood hain Jo SIHAT HADEES ke liye MUHADDISEEN ke haan Zaroori hain, aur SIHAT HADEES ke liye Ye Shart Nahi ke NAFS AL-AMR me bhi Uski SIHAT Qata’i wa Yaqeeni ho, Kyonke ba’z dafaa Hadees ka Raavi faqat Ek Aadmi hota hai aur Wo Hadees In Ahadees me se bhi Nahi hoti Jinki Maqbooliyat par Ijma’ aur Tawaatar Amli hota hai (To aisi Soorat Us Ek Raavi ki rivayat ki wajah se NAFS AL-AMR me Sihat ka Yaqeen Nahi kiya Ja sakta) Isi tarah Muhaddiseen Jab Kisi Hadees ke baare me Ye kehte hain ke Ye HADEES Ghair-Saheeh hai to Iska hargiz Ye Matlab Nahi ke Wo NAFS AL-AMR me JHOOTI hai balke Wo NAFS AL-AMR me Kabhi Sachchi hoti hai, Iska sirf aur sirf Ye Matlab hota hai ke Ye HADEES Muhaddiseen ke Haan Sharaa’it SIHAT ke mi’yaar par Poori Nahi utarti hai (Goya Wo Muhaddiseen ki Apni Zaati Raa’i hoti hai Jisme NAFS AL-AMR ke lihaaz se SAHEEH aur GHALAT hone ke dono Ahtemaal hote hain). [Muqaddamah Ibn-e-Salaah pg8]
Allamah Ibne Salaah (rah.) ki is ibaarat se 2 batein ma’loom hui’n.
1. Jis Hadees par Fuqaha’ wa Muhaddiseen ka Amali Tawaatur aur Ijma’-e-Amali ho Nafs Al-Amr me Wo Hadees Yaqeenan SAHEEH hoti hai.
2. Aur agar Is Hadees par Tawaatur Amali (Continuous Practice) aur Ijma’-e-Amali (Practice by Consensus) Na ho to Muhaddiseen ke SIHAT wa ZU’AF ke faislah ke ba-wajood NAFS AL-AMR ke lihaaz se Uski SIHAT Ya ZU’AF Yaqeeni Nahi hota balke SAHEEH Hadees me ZU’AF ka aur ZA’EEF Hadees me SIHAT ka Ahtemaal hota hai, isliye SANAD ke Sihat ko Mi’yaar-e-Amal Nahi banaya Ja sakta lihaaza Mehaz Kisi Hadees ki Sihat ko dekh kar Uske Ma’mool biha, Qaabil-e-Amal aur Qaabil-e-Hujjat hone ka Faislah Nahi diya Ja sakta aur Na hi Kisi Hadees ke ZU’AF ki wajah se Usko MATROOK AL-AMAL aur NA-QAABIL HUJJAT qaraar diya Ja sakta hai.
Imam Bukhari (rah.) ne [SAHEEH BUKHARI] Baab: (مَا يُذْكَرُ فِي الْفَخِذِ) me Raanei’n (Thighs) Khuli rakhne ki Hadees Hazrat Anas (raz.) se Naqal ki aur Raanei’n Dhaanpne ki Hadees Hazrat Jarhad (raz.) se Naqal ki hai.
Ab amal kis par hoga.?
To Imam Bukhari (rah.) ne amal ka Faislah dete hue farmaya:
“Hazrat Anas (raz.) ki Hadees SANAD ke lihaz se Qawi hai lekin Hazrat Jarhad (raz.) ki Hadees par amal Karna Zyadah behter hai ke Isme Zydah Ahtiyaat hai taa ke Hum Inke Iqtilaf se Nikal Jaayein.”
وَحَدِيثُ أَنَسٍ أَسْنَدُ وَحَدِيثُ جَرْهَدٍ أَحْوَطُ حَتَّى يُخْرَجَ مِنْ اخْتِلَافِهِمْ
Yahan par Imam Bukhari (rah.) ne Amal ka mi’yaar SIHAT SANAD aur QUWWAT-E-SANAD ko NAHI BANAAYA balke (اَخَذْ بِالْاَحْوَطْ) ke USOOL ko Iqtiyaar kiya hai.
To ma’loom hua ke HADEES par AMAL karne Ya Na karne ka Mi’yaar QUWWAT-E-SANAD aur ZU’AF-E-SANAD NAHI balke Is ke liye Kuch aur Usool hain, SANAD to isliye hai taa ke SANAD ke zariye ma’loom ho Jaaye ke Ye HADEES MAUZOO’ hai Ya GHAIR-MAUZOO’ (Ya’ni Jhooti) hai.
Jab SANAD se pata chal Jaayega ke HADEES JHOOTI NAHI hai to Ab iske ba’d Hadees par amal Karne Ya Na Karne ke liye SANAD ko Nahi dekha Jayega balke Hadees ko AMAL BIL-HADEES ke Usoolo’n par Parkha Jaayega.
Agar Kahi’n Ahnaaf ne SANAD ki Quwwath wa Zu’af ka Taqaabul (Comparison) kar ke Qawi As-Sanad Hadees ko Ma’mool biha (Amal ke Qaabil) aur Za’eef As-Sanad Hadees ko Ghair-Ma’mool biha kaha hai to Wo Un Logon per Ilzaam aur Itmaam-e-Hujjat ke taur per kaha hai. Ghair-Muqallideen (Naam Nihaad) Ahl-e-Hadees AMAL BIL-HADEES ke liye QUWWAT-E-SANAD aur ZU’AF-E-SANAD ko Mi’yaar banaate hain To Hum Ahnaaf Unke Is Mi’yaar-e-Amal ki wajah se Sanad ki Quwwat wa Zu’af ka Taqaabul karte hain. Wahan Andaaz Ye hota hai ke Jis Hadees par HANAFIYAH amal karte hain Wo Tum (Ghair-Muqallideen wa Mukhalifeen) ke Usool ke mutabiq bhi Ma’mool biha aur Qaabil-e-Hujjat hai ke SAHEEH aur QAWI AS-SANAD hai aur Jis Hadees par Tum Log amal karte ho Wo Khud Tumhaare Usool ke mutabiq bhi Ghair Ma’mool biha aur NA QABIL-E-HUJJAT hai ke Wo Za’eef As-Sanad hai.
Imam Tahavi Hanafi (rah.) Apni Kitab [Sharah Mu'anil Aasaar] ke ba’z Maqaamaat me Rawaath aur Isnaad par behas ka Andaaz Iqtiyar karte hain aur Mukhalif ko Jawaab dete hain ke Ye Hadees fala’n Raavi ki wajah se Za’eef hai. Lekin sath hi mu’aazrat karte hain ke RAAVIYON PAR JARAH QADAH KARNA NA HAMAARA USOOL NA HAMAARI AADAT, HUMNE JO YE BEHAS KI HAI SIRF MUKHALIF KE ZULM KO ZAAHIR KARNE KE LIYE KI HAI KE YEHI RAAVI JAB HANAFIYAH KI MA’MOOL BIHA HADEES ME AATA HAI TO MUKHAALIF AITRAAZ KARTA HAI KE YE HADEES US RAAVI KI WAJAH SE ZA’EEF HAI LEKIN KHUD USI RAAVI KI HADEESON KO DALEEL BANAATA HAI. [1/164]
GHAIR-MUQALLIDEEN KA FAREIB:
Rukoo’ se pehle aur ba’d me Tark Rafaulyadain wali Ibn-e-Mas’ood (raz.) ki Hadees QAWI AS-SANAD hai, Iske Tamaam Raavi [SAHEEH MUSLIM] ke Raavi hain. Chounke Ye QAWI AS-SANAD Hadees (Naam Nihaad) Ahl-e-Hadees ke khilaaf hai to BUKHARI wa MUSLIM Shareef ke Raavi Sufyan Sauri (rahmatullahi alaih) per MUDALLIS hone ki JARAH Naqal kar ke ZA’EEF qaraar diya hai. Lekin Jahan Apne Matlab ki baat aayi wahan per Sufyan Sauri (rah.) se hi marwi SEENE PER Hath baandhne ki Hadees ko Apne da’we ki Daleel me Peish karte hain. Isi ko MATLAB PARASTI wa NAFS PARASTI kehte hain.
Aise ZAALIMON ki wajah se Ahnaaf ko Raaviyon par Jarah qadah karna padta hai warna Ye Hamaara Usool hai Na Hamaari Aadat. Alhamdulillah.
KHULAASAH:
Quwwat-e-Sanad aur Zu’af-e-Sanad Mi’yaar Amal bil Hadees hargiz Nahi hai. Qawi Sanad hona Hadees ke ma’mool biha aur Qabil-e-Hujjat hone ki Daleel Nahi aur Za’eef Sanad hona Hadees ke Ghair Ma’mool biha aur Na Qabil-e-Hujjat hone ki DALEEL NAHI.
CHAND ZAROORI AMOOR PER MAZEID WIZAAHAT:
Hadees ki Sihat wa Zu’af ki 2 Qismein hain.
(i) Sihat wa Zu’af Ba-Hasb As-Sanad
(ii) Sihat wa Zu’af Ba-Hasb Al-Amal
Ya’ni Jo Hadees Ma’mool biha hai wo Saheeh hai aur Jo Hadees Matrook wa Ghair-Ma’mool biha hai Wo Za’eef hai. Isi ma’ne me Imam Abu Haneefah (rah.) ne Imam Auzaa’i (rah.) ke sath RafaulYadain ke MUNAZRAH me Abdullah bin Umar (raz.) ki Hadees ko ZA’EEF kaha tha Jab ke Uski SANAD Bilkul SAHEEH hai.
Sufyan bin Uyaynah (rah.) Farmate hain ke:
Abu Haneefah (rah.) aur Awza’i (rah.) Makkah me Gehoon ki Mandi me ek doosre se mile.
Awza’i (rah.) ne Abu Haneefah (rah.) se kaha ke:
“Tumko kya hua ke Tum Namaz me Ruku’ jate Waqt aur Sar uthaate waqt Rafaedayn nahi Karte.?”
Abu Haneefah (rah.) ne farmaya:
“Is sabab se ke Rasoolullah (Sallallahu Alaihi Wa Sallam) se is baare me koi Saheeh Hadees Saabit Nahi.”
Awza’i (rah.) ne kaha:
“Saheeh Hadees kyon Nahi hai aur albatta Hadees bayan ki..
Mujhse Zuhri (rah.) ne – Unhoney Saalim (rah.) se – Unhoney apne Waalid Abdullah bin Umar (raz.) se – Unhoney Rasoolullah (Sallallahu Alaihi Wa Sallam) se ke Aap (Sallallahu Alaihi Wa Sallam) shuru’ Namaz me Rafaedayn kartey aur Ruku’ jaate waqt aur Ruku’ se uthtey waqt.”
To Abu Haneefah (rah.) ne Unsey kaha:
“Mujhse Hadees bayan ki..
Hamaad (rah.) ne – Unsey Ibraheem Naqa’i (rah.) ne – Unsey Alqamah (rah.) ne aur Aswad (rah.) ne – Unsey Abdullah bin Mas’ood (raz.) ne Ke Aap (Sallallahu Alaihi Wa Sallam) jab Namaz shuru’ karte to Rafaedayn karte dubarah Rafaedayn na karte the.”
Is par Awzai (rah.) kehne lage:
“Maine Tumse Hadees bayan ki Zuhri – Saalim – Abdullah bin Umar (raz.) ke waaste se aur Tum bayaan karte ho Hamaad – Ibraheem ke Waaste se.?
To Abu Haneefah (rah.) ne farmaya:
Hamaad (rah.) Zuhri (rah.) se Zyada Faqeeh hain Aur Ibraheem Naqa’i (rah.) Saalim (rah.) se Zyada aur Alqamah (rah.) Hazrat Ibne Umar (raz.) se Kuch kam nahi agarche Ibne Umar (raz.) Ko Sharf-e-Sohbat Nabi (Sallallahu Alaihi Wa Sallam) haasil hai aur Aswad (rah.) ko bohat Kuch Fazeelat hasil hai aur phir Abdullah bin Masood (raz.) to Abdullah bin Masood (raz.) hain.
Pas Awza’i (rah.) Khamosh ho gaye.. [Musnad Imam Al-Aazam Abu Haneefah (rah.) Mutarjam - Kitabus Salaah Page 193-194 Raqam#97]
Isi tarah Maahireen Ilm-e-Hadees ki 2 Qismein hain.
(i) Muhaddiseen
(ii) Mujtahideen
Muhaddiseen ki Mahaarat aur Unki Tehqeeq ka Daa’irah HADEES KI ISNAAD aur HADEES KE ALFAAZ ki Tehqeeq tak Mehdood hai. Wo Apne IJTIHAAD se SANAD ka Darjah Muta’ayyan karte hain aur Alfaaz Hadees ke Iqtilaf wa Farq ko bhi bayan karte hain.
Mujtahideen ki Tehqeeq ka Daa’irah Wasee’ tar hota hair aur wo 5 Amoor ki Tehqeeq karte hain:
(i) SABOOT YA ADAM SABOOT (Bunyadi taur per Ye Hadees sabit hai Ya Nahi).
(ii) Ahaadees ke Ma’ne ki Tashreeh wa Tauzeeh.
(iii) Hadees Ma’mool biha hai Ya Ghair Ma’mool biha.? Darjah Amal me Matrook hai Ya Ghair Matrook.?
(iv) Hadees se saabit shudah Hukm ki Shara’I Haisiyat ka Ta’yyun Ya’ni Farz hai Ya Wajib.? Sunnat hai Ya MUSTAHAB.? Mubaah hai ya MAKROOH.? Makrroh-e-Tanzeehi hai Ya Tehreemi.? Ya phir Haraam.?
(v) Us Hadees se Muta’riz (Khilaf) Doosri Ahaadees ke Ta’ruz wa Tazaad ko door karna.
Har Mujtahid ke Apne Apne Usool hote hain. Hamaare Imam wa Mujtahid Abu Haneefah (rah.) ne In 5 Amoor ki Tehqeeq ke liye ISNAAD ke sath sath AASAAR-E-SAHABA (raziallahu anhum) ko bhi BUNYAAD banaya hai. Albatta Jab Aasaar-e-Sahaba (raz.) Na milne ki soorat me Unhone Kitab-o-Sunnat se Maakhooz Apne Ijtihaadi Usoolon se aur Khuda daad Fuqahat se Nihayat Aala darjah ki Ijtihaadi Salaahiyat se Kaam liya hai. Phir Inke Shaagirdon ne aur Maa ba’d Fuqaha-e-Ahnaaf ne AASAAR-E-TAABA’EEN wa TABE-TAABA’EEN ko bhi Shaamil karliya hai.
To Ahnaaf ke Nazdeek MARFOO’ AHAADEES ke sath sath AASAAR-E-SHABA (raz.), AASAAR-E-TAABA’EEN wa TABE-TAABA’EEN (rah.) bhi TEHQEEQ ki bunyaad hain.
Imam Abu Haneefah (rah.) aur Unke Shaagirdon ne AASAAR Sahaba (raz.), Taaba’een wa Tabe-Taaba’een (rah.) aur Amali Tawaatur ki Roshni me Aur Apne Usoolon ke tehat Jin Jin AHAADEES ko Ma’mool biha wa Sahih hone ka Faislah FIQH ki soorat me diya hai wo Hamaare Nazdeek SAHEEH hain Chaahe Muhaddiseen Un Ahaadees ko SANAD ke Aitebaar se ZA’EEF likh dein.
Ab Raha sawaal ke MUHADDISEEN ki TEHQEEQ SANAD ka Kya Faaydah.? Asma’ Ar-Rijaal ki Kitabon ka Kya Faaydah.?
To Iska Jawab Ye hai, Taa ke KAZZAAB (Jhoote) aur WIZAA’ Logon ko Jhooti, Mann Gharat Hadeesein banaane ki Jur’at Na ho. Pas Tehqeeq Sanad ka Khauff Unke Raaste me Badi Rukaawat hai.
Chunacha Abdullah bin Mubarak (rah.) farmate hain: Agar Tehqeeq Sanad ka silsilah Na hota to Jo Aadmi Jo Kuch Chaahta wo Keh daalta.
Hadees ke Sihat wa Zu’af ke bare me Mujtahideen wa Fuqaha’ ke Faislah ko Tarjeeh dene aur Muqaddam Samajhne ki Chand Wajooh hain.
(i) Muhaddiseen ka Shu’bah Tehqeeq Sanad hai Lekin Mujtahideen ka Shu’bah Tehqeeq Amal hai (Ya’ni Hadees Ma’mool biha hai Ya Nahi). Isliye Mujtahideen ke Faislah ko Tarjeeh di Jaayegi.
(ii) Khud Muhaddiseen ne bhi Mujtahideen ke Faislah ke saamne Apna Sar Tasleem Kham kar diya. Isiliye Muhaddiseen A’imma-e-Araba’h me se Kisi Na Kisi ke Muqallid hue hain. Jaisa ke Imam Bukhari, Imam Muslim, Imam Nisaa’I, Imam Nawawi, Khattabi, Baghwi, Fakhruddin Raazi waghera Shaafa’i hain. Abdul Qadir Jeelani, Abu Dawood, Ibne Taymiyah, Ibne Qayyim, Ibne Rajab waghera HANBALI hain. Ibne Abdul barr, Ibne Battaal, Ibne Arabi waghera Maaliki hain. Allamah Halabi, Badruddin Aini, Imam Tahavi waghera HANAFI AL-MAZHAB hain.
(iii) Muhaddiseen ka Hadees ke Sihat ka Faislah Ijtihaadi hota hai aur Ye RAVAATH ki TAAREEKHI HAALAAT ki bunyaad per hota hai Jabke Mujtahideen ka Faislah Aasaar-e-Sahaba (raz.) wa Taba’een wa Tabe-Taaba’een (rah.) ki bunyad per hota hai.
(iv) Imam Abu Haneefah (rah.) ne Jin Hadeeson ko Saheeh aur Ma’mool biha qaraar diya hai Wo Unke Zamaane tak to SANAD ke Aitebaar se SAHEEH thi’n. Unke ba’d agar Neeche Aa kar Unme se ba’z Ahaadees ki SANADON me ZU’AF paida ho gaya ho to Is se Abu Haneefah (rah.) ka Masla’h aur Hadees ki Sihat ka Faislah MUTAASIR Na hoga.
KHULAASAH:
Fuqaha’Hadees Ki Sanad, Hadees ke Ma’ne ki Tashreeh wa Tauzeeh, Hadees Ma’mool biha wa Ghair Ma’mool biha, Hadees Matrook hai Ya Ghair Matrook, Hadees se saabit shudah Hukm, Ahaadees ke Ta’ruz wa Tazaad ko door karte hue Ama’al Tawaatur ke Madde Nazar Masla Bayan karte hai.
AMAL BIL HADEES KE CHAND USOOL:
USOOL# 1: KITABULLAH AUR SUNNAT-E-MASH’HOORAH KE SATH MUWAFAQAT
Wo Hadees Jo Kitabullah aur Sunnat Mash’hoorah ke muwafaq hogi, Us par amal kiya Jaayega chaahe Hadees Kitni bhi Za’eef kyon Na ho aur Jo Hadees Kitabullah aur Sunnat Mash’hoorah ke Khilaaf hogi Us par amal Nahi kiya Jaayega.
Chunacha Khateeb Baghdadi (rah.) ne Apni Usool Hadees ki Kitab [AL-KIFAAYAH FEE ILM AR-RIVAAYAH, pg 429] par Baab qaayem kiya (بَاب فِیْ وُجُوْبِ اِطرَاحِ الْمُنْکَرِ وَالْمُسْتَحِیْلِ مِنَ الْاَحَادِیْثِ) Ya’ni IS BAAB ME ISKA BAYAN HAI KE MUNKAR AUR MUHAAL HADEESON KO CHHOR DENA ZAROORI HAI.
Iske tehat Unhone [page no. 430] par Ek Marfoo’ Hadees ba-taur Usool likhi hai.
Abu Hurairah (raz.), Nabi (sallallahu alaihi wa sallam) ki Hadees Naqal karte hain ke Aap (sallallahu alaihi wa sallam) ne farmaya: “Anqareeb Tumhare paas mere hawaale se Mukhtaleef Hadeesein Aayengi So Un me se Jo Hadees Kitabullah aur Meri Sunnat ke muwafaq ho Wo Meri taraf se hai aur Jo Hadees Kitabullah aur Meri Sunnat ke khilaf ho Wo Meri taraf se Nahi.” [Ba-hawala Sunan DarQutni]
سَيَأْتِيكُمْ عَنِّى أَحَادِيثُ مُخْتَلِفَةٌ فَمَا جَاءَكُمْ مُوَافِقًا لِكِتَابِ اللَّهِ وَلِسُنَّتِى فَهُوَ مِنِّى وَمَا جَاءَكُمْ مُخَالِفًا لِكِتَابِ اللَّهِ وَلِسُنَّتِى فَلَيْسَ مِنِّى
Lihaazah, agar Hadees Qawi As-Sanad ho lekin Kitabullah aur Sunnat Mash’hoorah ke khilaf ho to Us par amal Na hoga aur agar Za’eef As-sanad ho lekin Kitabullah aur Sunnat Mash’hoorah ke muwafaq ho to Us par amal kiya Jayega. Is Usool ki Asal Haqeeqat Ye hai ke Jab Qawi As-sanad Hadees ke muta’lliq Kitabullah aur Sunnat Mash’hoorah se Shahadat (Saboot) mil gayi ke Ye Hadees Kitabullah wa Sunnat Mash’hoorah ke Khilaf hai to Wo Hadees apne Maf’hoom wa Ma’ne ke Aitebaar se Za’eef qaraar payegi aur Qabil-e-Hujjat Nahi rahegi aur Jab Kitabullah wa Sunnat Mash’hoorah se is baat par Shahadat qaayem ho jaaye ke Za’eef as-sanad Kitab wa Sunnat ke muwafaq hai to Wo Za’eef As-sanad Hadees Maf’hoom wa Ma’ne ke Aitebaar se SAHEEH HADEES shumaar hogi aur Qabil-e-Hujjat ban Jayegi.
Kya Kitabullah wa Sunnat Mash’hoorah ki Shahaadat Muhaddiseen ki Shahaadat se Kamzor hai.? (Al ayaazu billah)
Agar Muhaddiseen ki Shahadat ki bina par Hadees ke Saheeh Ya Za’eef hone ka Faislah ho sakta hai to Kitabullah wa Sunnat Mash’hoorah ki Shahadat ki bunyad par Hadees ke Saheeh Ya Za’eef hone ka faislah kyon Nahi ho sakta.?
USOOL# 2: USOOL SHARI’AT KE SATH MUWAFAQAT
Agar Hadees Qawi As-sanad ho lekin wo apne Maf’hoom wa Ma’ne ke aitebaar se Usool Shari’at ke khilaf ho to Wo Hadees Za’eef shumaar hogi aur Qaabil-e-Hujjat Na hogi aur agar Koi Hadees SANADAN ZA’EEF ho Lekin Uska Maf’hoom wa Ma’na USOOL SHARI’AT ke muwafaq ho to Wo SAHEEH aur QABIL-E-HUJJAT hogi.
Chounke Usool Shari’at Kitab-o-Sunnat se Saabit hote hain Isliye Usool Shari’at ke sath muwafaqat Kitab-o-Sunnat ke sath muwafaqat hai aur Usool Shari’at ke sath Mukhalifat Kitab-o-Sunnat ke sath Mukhalifat hai.
Is Usool no. 2 ka maakhaz bhi Abu Hurairah (raz.) ki Wo Hadees hai Jo ooper Usool no. 1 me bayan ki gayi hai.
Albattah Kitab-o-Sunnat ke sath Muwafaqat aur Mukhalifat ki 2 Qismein ban Jayengi.
1. ZAAHIRI: Ya’ni Kitab wa Sunnat ke Zaahir ke sath Muwafaqat ya Mukhalifat ho.
2. BAATNI: Ya’ni Kitab wa Sunnat se maakhooz Usool Shari’at ke Muwafaq ya Mukhalif ho, ba-shart ye ke Kitab wa Sunnat se Usool Shari’at ko Ukhaz karne wala MAAHIR-E-SHARI’AT ho.
FUQAHA’ MASLA’H BATAATE HAIN BANAATE NAHI:
Agar Fuqaha’ ne Qur’an wa Hadees me Chhupa Koi BAATNI Masla’h bayan kiya hai to Usko Fuqaha’ ka Khud Saaqtah masla’h Qaraar dena Fuqaha-e-Kiraam per Azeem BOHTAAN hai.
Chunacha Rasoolullah (sallallahu alaihi wa sallam) ka Farmaan hai: “Naazil kiya gaya hai Qur’an 7 tarah per (Ya’ni Arab ki 7 Lughat per) Isme se har Aayat ke Ek ZAAHIRI ma’na hain aur Ek BAATINI ma’na hain.” [Mishkaat - Kitabul Ilm - Fusl Duwwam]
وَأُنْزِلَ الْقُرْآنُ عَلَى سَبْعَةِ أَحْرُفٍ، وَلِكُلِّ آيَةٍ مِنْهَا ظَهْرٌ وَبَطْنٌ
ZAAHIR se muraad wo Hukm hai Jo Lafzon me bayaan hua aur BAATIN se muraad wo SHARA’I USOOL hai Jo KITAB-O-SUNNAT ke Sareeh Hukm me MASTOOR (Chhupa) hua hai Jinko FUQAHA’ ne Talaash kiya hai. Isko SHARI’AT SAAZI ka Naam dena NARI JIHAALAT hai.
Ba’z Usoolon ki Khud Rasoolullah (sallallahu alaihi wa sallam) ne Nishaandahi farmayi Jaisa ke AURTON ke liye SATAR BADAN wala Usool.
Chunacha Rasoolullah (sallallahu alaihi wa sallam) ka Farman hai: “Aurat, Jab Sajdah kare to Apne Peit ko Apni Raano ke sath Is tarah mila de Jo Uske liye Zyadah se Zyadah PARDAH ka MAUJAB ho..”[Sunan Kubra Bayhaqi]
فإذا سجدتْ ألصقتْ بطنَها على فخذِها كأسترِ ما يكونُ لها
Ya’ni Aurton ki Namaz ke muta’lliq wo Tamaam Ahaadees SAHEEH shumaar hongi Jisme SATAR BADAN ke USOOL ka Lihaaz rakha gaya ho chaahe Muhaddiseen ne Un Ahadees ko ZA’EEF hi kyon Na qaraar diya ho. Aur Wo Tamam Ahaadees ZA’EEF shumaar hongi Jo Aurat ke liye SATAR BADAN ke Usool ka lihaaz Nahi rakhti.
To Fuqaha’-e-Kiraam Shara’i Hukm banaate Nahi balke Qur’an wa Hadees me Mazkoor Ahkaam-e-Shari’at ke BAATIN me Chhupe hue USOOL SHARI’AT aur Inse hal hone waale Masla’h wa Masaa’il ka Izhaar wa Inkshaaf karte hain. Isko BID’AT kehne waala Khud BID’ATI aur MUNKAR-E-HADEES shumaar hoga.
USOOL# 3: KHAIRUL-QUROON KA IRSAAL, INQATAA’ AUR JIHAALAT MAUJAB-E-ZU’AF NAHI
Rasoolullah (sallallahu alaihi wa sallam) ne 3 Tibqaat ke KHAIR hone ki SHAHADAT di hai.
1. Sahaba (raziallahu anhum)
2. Taaba’een (rahmatullahi alaihim)
3. Tabe-Taaba’een (rahmatullahi alaihim)
Imran bin Hussain (raz.) se rivayat hai ke Rasoolullah (sallallahu alaihi wa sallam) ne farmaya: “MERI UMMAT ME SE BEHTAREEN JAMA’T, MERI JAMA’T HAI, PHIR WO JO INKE MUTTASIL HAI, PHIR WO JAMA’T JO INKE MUTTASIL HAI.” [BUKHARI wa MUSLIM]
خَيْرُ أُمَّتِي قَرْنِي ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الَّذِينَ يَلُونَهُمْ
Imam Nawawi Ash-Shaafa’i (rah.) Iski Tashreeh me farmate hain: “SAHEEH BAAT YE HAI KE Rasoolullah (sallallahu alaihi wa sallam) KI JAMA’T SAHABA (raziallahu anhum) HAIN, Doosri Jama’t wo Log Jo Sahabah ki (bilaa waasta) Pairvi karne waale hain Ya’ni Taaba’een, Teesri Jama’t Wo Log Jo (bilaa waasta) Taaba’een ke peeche Chalne waale hain Ya’ni Tabe’ Taaba’een.” [Sharah Muslim]
وَالصَّحِيح أَنَّ قَرْنه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ الصَّحَابَة ، وَالثَّانِي التَّابِعُونَ ، وَالثَّالِث تَابِعُوهُمْ
Rasoolullah (sallallahu alaihi wa sallam) ne In 3 TIBQAAT ke KHAIR hone ki SHAHAADAT de kar Inki TAUSEEQ Kar di hai.
KHAIRUL QUROON ke Raavi ki HADEES Us waqt Na-Qaabile Hujjat hogi Jab Khairul Quroon ke Hazraat ne Uski Hadees ko RADD kar diya ho. Aur Agar Khairul Quroon ke As’haab-e-Khair ne Uski Hadees ko Radd Nahi kiya to Phir Khwaah Hadees bayan karne wale Raavi ki Ta’yyun Na ho (Ya’ni Siqah hai Ya Za’eef iska faislah Nahi kiya gaya ho) aur Uska Haal ma’loom Na ho balke Maj’hool ho Tab bhi Wo Hadees Hujjat hogi.
Aur agar Hadees ki Sanad me Inqata’ Ya Irsaal ho Ya’ni Koi Raavi Chhoota hua ho (Ya’ni Munqata’ ya Mursal Hadees ho) Tab bhi Wo Hadees HUJJAT hogi.
Raavi ke Maj’hool Ya Matrook hone ki wajah se Isliye Hadees Hujjat Nahi rehti ke Mumkin hai Wo Maj’hool Ya Matrook Raavi Za’eef aur Na-Qabil Aitemaad ho. Ye sirf Ek Ahtemaal (possibility) hai Jab ke Rasoolullah (sallallahu alaihi wa sallam) ne In Teeno Jama’ton ki TAUSEEQ kar di hai to Inme Asal ADAALAT WA SIQAAHAT hai. Isliye agar in 3 Tibqaat ka Raavi Maj’hool ho Tab bhi Uski rivayat kardah Hadees Hujjat hogi, Sanad me Inqataa’ ho Tab bhi Hujjat hogi ke In 3 Tibqaat ke Raavi ke Saqoot ki wajah se SANAD me Inqita’ wa Irsaal Ya Raavi ki Jihaalat Maujab-e-Zu’af Nahi banti.
Ta’jjub hai Un Logon par Jo Khairul Quroon ke Sadiyon ba’d paida hone waale Muhaddiseen ki Ijtihaadi Aaraa’ aur Be-Sanad Aqwaal ka to A’itebaar karte hain Lekin Khairul Quroon ke As’haabul Khair par aitemaad Nahi karte haalaanke Inke Khair Wa As’haab-e-Khair hone par Khud Rasoolullah (sallallahu alaihi wa sallam) ne SHAHAADAT di hai.
USOOL# 4: ZA’EEF AS-SANAD BA-WAJAH IJMA’ MUTAWATIR BAN JATI HAI
Allamah Muhammad Abdul Ghani (rah.) farmate hain: Rasoolullah (sallallahu alaihi wa sallam) ka farmaan hai “MERI UMMAT (ke Mujtahideen) GUMRAAHI PER JAMA’ NAHI HO SAKTE” [Ibne Majah]
إِنَّ أُمَّتِي لَا تَجْتَمِعُ عَلَى ضَلَالَةٍ
Ek aur MARFOO’ HADEES me hai, “Allah Ta’la ne Tumhein 3 Cheezon se Panah di hai Unme se Ek Ye Hai TUM GUMRAAHI PAR JAMA’ NA HOGE” [Abu Dawood]
إِنَّ اللَّهَ أَجَارَكُمْ مِنْ ثَلَاثِ……….. وَأَنْ لَا تَجْتَمِعُوا عَلَى ضَلَالَةٍ
Mazkoorah baala 2 Hadeeson ke alaawah Doosri Ahaadees Jinka Qadar Mushtarik Mazmoon MUTAWATIR hai, Inse bhi sabit hota hai ke MUJTAHIDEEN UMMAT MUHAMMADIYAH ka Ijma’ GUMRAAHI aur KHATAA’ se Ma’soom hai. In Ahaadees ko Kubbaar Sahaba-e-Kiraam (raz.) ne rivayat kiya hai Jaise Umar bin Khattab, Abdullah bin Umar, Abdullah bin Mas’ood, Abu Hurairah, Abu Sa’eed Khudri aur Huzaifah bin Al-Yamaan (raziallahu ta’la anhum). [Al Wajeez Al Maysar Fee Usool Al Fiqh Maaliki 1/108-110]
Pas Ijma’-e-Sahaba aur Ijma’-e-Ummat bohat badi Mazboot DALEEL SHARA’I hai. Isliye Ijma’ ki Mukhalifat HARAAM hai aur Iski Mukhalifat par Qur’an Kareem me Dunya me GUMRAAHI aur AAKHIRAT me DOZAQ ki Wa’eed hai.
Allah ta’la ka irshaad hai: “Jo Koi Rasoolullah (sallallahu alaihi wa sallam) ki Mukhalifat Karega aur Mu’mineen ka Raasta Chhor kar doosre Raaste par Chalega Hum Us par Wahi Gumraahi Musallat kar denge, Us ne Jis Gumrahi ko Ikhtiyar kiya, aur (Akhirat me) Usko Jahannam me daakhil Karene Jo bura Thikanah hai.” [Surah An-Nisaa’: 115]
وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا
Is aayat me Sabeel Al-Mu’mineen (سَبِيلِ الْمُؤْمِنِينَ) se Mu’mineen ka Ijma’i Raasta muraad hai. Is aayat se Ye ma’loom hua ke Sabeel Al Mu’mineen ki Ittiba’ FARZ aur Iski mukhalifat HARAAM hai, isliye Ijma’-e-Sahaba ho Ya ba’d ke Mujtahideen-e-Ummat ka Ijma’ ho Isme GUMRAAHI hargiz Nahi ho sakti. Haan! Iski mukhalifat GUMRAAHI bhi hai aur Azaab Jahannam ka Sabab bhi.!
Ab Muhaddiseen aur Fuqaha’ ka Usool Yaad rakhiye Jis Hadees ki Sanad Za’eef ho Lekin Is Hadees ka mazmoon Aisa hai ke Tamam Sahaba-e-Kiraam (raz.) ne Us par amal kiya aur ba’d ke Fuqaha’ wa Mujtahideen ne bhi Us par amal kiya to Sahaba-e-Kiraam (raz.) aur Doosre Mujtahideen-e-Ummat ka Is par Ijma’ Amli aur Amli Tawaatar Is baat ki Daleel hai ke Wo Hadees SAHEEH hai balke ba-wajah Ijma’ wo Hadees Itni Qawi ho jati hai ke MUTAWATIR shumaar hoti hai aur Us Hadees ke Saboot ke liye Sahaba-e-Kiraam aur Mujtahideen Ummat ka Amali Ijma’ aur Amali Tawaatar hi kaafi hai wo Apne Saboot me Sanad ki aur Raaviyon ki Muhtaaj hi Nahi rehti Kyonke Ijma’ aur Tawaatar SANAD se Zyadah MAZBOOT Daleel hain.
Iski misaal Yu samjhiye ke Pehli ke Chaand (Moon) ke liye Gawahiyon ki Zaroorat hoti hai, Chaudhwee’n ke Chand ke liye Gawaahon ki Zaroorat Nahi hoti ke Uski har so phaili hui Roshni Uske Saboot ke liye Kaafi hai.
Jis Hadees par Sahaba-e-Kiraam, Taaba’een, Tabe’ Taaba’een aur Mujtahideen-e-Ummat ka Ta’mul aur Amali Tawatur hai, Isi Ta’mul aur Amali Tawatur ko Muhaddiseen TALAQQI BIL-QUBOOL kehte hain. Aur Iske ba’d SANAD ki Zaroorat Nahi Rehti.
Chunacha Shah Waliullah Muhaddis Dehalwi (rah.) farmate hain: “Har Wo Hadees Jiske Qubool karne par SALAF ka (amlan) Ijma’ hua ho Ya Uske Raaviyon ka Aadil hona TAWAATUR se saabit ho to In dono soorton me Uske Raaviyon par Behas ki Zaroorat Nahi Rehti, Iske maa siva Hadees ho to Uske Raaviyon par Behas hogi.” [Iqdul Jiyyad pg 52]
Isi tarah Allamah Sakhaawi (rah.) likhte hain: “Aur Jab Ummat (ke Mujtahideen) ZA’EEF AS-SANAD Hadees ke Qubool karne par amlan Muttafiq ho Jayein to Us par SAHEEH HADEES ki tarah Amal kiya Jata hai aur Wo MUTAWATIR HADEES ke Darjah me Aa Jati hai.” [Fathul Mughais pg 120]
Imam Bukhari (rah.) ne Jo Pehli Hadees naqal ki hai AAMAAL KA DAAR-O-MADAAR NIYYAT PER HAI (إنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ) Ye asal me GHAREEB hai. Aur Aksar GHAREEB Ahadees ZA’EEF hoti hain. Lekin Ummat ki Qubooliyat ki wajah se Ye rivayat SAHEEH shumaar ki gayi hai..
Chunacha Allamah Ibne Taymiyah (rah.) farmate hain: Ye Hadees SAHEEH balke Iski SIHAT per ITTIFAAQ hai Kyonke UMMAT ne Isko Qubool
kiya hai.
هذا حَدِيثٌ صَحِيحٌ مُتَّفَقٌ عَلَى صِحَّتِهِ ؛ تَلَقَّتْهُ الْأُمَّةُ بِالْقَبُولِ
Is Usool ko Ghair-Muqallideen ne bhi Qubool kiya hai. Ghair-Muqallideen ke haan Masla’h Ye hai ke Paani Khwaah Ek Glass ho Ya Us se bhi Kam ho Usme Najaasat gir Jaaye to Us waqt Na-Paak hoga Jab Uska Zaa’iqah Ya Rangg badal Jaaye Ya Usme Bad-bo aaye warna Wo PAAK hai. Is per Jis Hadees se wo Daleel pakarte hain wo Za’eef hai.
Chunacha Ghair-Muqallid, Isma’eel Salafi ne Is masla’h ke tehat Za’eef Hadees naqal kar ke Us Hadees ke Zu’af ka Jawab dete hue kaha: Is Hadees ki Sanad bil-Ittifaq Za’eef hai, Lekin Isko Tamam Ummat ne bil-ittifaq Qubool kiya hai, Iski Qubooliyat per Amali Tawatur saabit hai. [Rasool Akram (sallallahu alaihi wa sallam) ki Namaz pg9]
Aur Isi Hadees ke bare me Nawab Siddeeq Hasan Khan Ghair-Muqallid ne likha: Muhaddiseen ka Is Zyadati ke Zu’af per Ittifaq hai Lekin Iske Mazmoon per Amali Ijma’ hai.
Ghair-Muqallid Dawood Ghaznawi ke waalid Abdul Jabbar bhi Yehi farmate hain. [Fatawa Ghaznawiyah pg 98,99]
Aur Professor Abdullah Bhawalpuri Ghair-Muqallid bhi Yehi Usool bayan karta hai. [Rasaa’il Bhawalpuri pg246]
Aur Ye Usool bhi Yaad rakhiye ke Mazaaheb Araba’h (Maaliki, Shaafa’i, Hanbali wa Hanafi) Kisi Masla’h par Muttafiq ho to Wo Masla’h Ijma’i shumaar hota hai.
Allamah Nujaim Misri likhte hain: Aur Jo Masla’h A’imma-e-Araba’h ke khilaf ho Wo Ijma’ ke khilaf hai.[Al-Ishaabah wan Nazaa’ir 1/143]
KHULAASAH: Agar Koi Hadees SANAD ke lihaaz se Za’eef ho Lekin A’imma-e-Araba’ ka Uske Qubool karne par Ijma’ ho aur Mazaaheb Araba’ me Masla’h Us Hadees ke mutabiq ho to Wo Hadees Mutawatir shumaar hogi. Na Wo Sanad ki Muhtaj, Na Uske Raaviyon par Behas ki Zaroorat.
USOOL# 5: DOOSRI HADEES YA AASAAR-E-SAHABA (Raziallahu Ta’la Anhum) WA TAABA’EEN (Rahmatullahi Alaihim) SE TAA’EED
Agar Marfoo’ Hadees SANADAN ZA’EEF ho Lekin Iske Mazmoon ki Taa’eed ho Jaaye Doosri Marfoo’ Za’eef Hadees se Ya Sahaba wa Taaba’een ke ZA’EEF AASAAR se to In dono Soorton me Us MARFOO’ HADEES ka ZU’AF Door ho Jata hai.
Chunacha TAKBEERAT-E-EIDAIN me Rafulyadain ki 2 Hadeeson ke baare me Ghair-Muqallid Muhaddis Abu Sa’eed Muhammad Sharfuddin Dehalvi ki Tehqeeq mulaahizah ho:
“Dono rivayaton me Ek Ek Raavi Mutakallam Feeh hai…… Magar Dono Rivayaton aur Sanadon ke milne se Har Ek ko Doosri se TAQWIYAT haasil ho Gayi hai, Goya Har Waahed Ek HASAN LIGHAIRIHI ke darjah me hai Lihaaza Qabil-e-amal hai, Khusoosan Imam Bayhaqi aur Imam Ibnul Manzar (rah.) ka Rivayat kar ke Is se Istedlaal karna aur Phir SADIYON se MUHADDISEEN ka Is par Ta’mul Qabil-e-Amal hai.” [Fataawa Ulema'-e-Hadees 4/179; Neiz dekhiye Fataawa Sanaa'iya 1/525]
Ghair-Muqallid, Muhaddis ki Is Tehqeeq se Chand Amoor ma’loom hue.
(i). Jab Ek Mazmoon ki 2 Hadeesein Za’eef ho to dono ke milne se har Ek ka Zu’af door ho Jata hai.
(ii). Hadees Za’eef ho Lekin is par Ta’mul Ummat ho to phir bhi ZU’AF door ho Jata hai.
(iii). Imam Bayhaqi aur Imam Ibnul Manzar (rah.) ka rivayat kar ke Is se Istedlaal karna Ye bhi Daleel-e-Sihat hai to Fuqaha-e-Kiraam ka Kisi Hadees se Istedlaal karna ba-Tareeq aula Daleel-e-Sihat hoga.
(iv). Khairul Quroon ke ba’d ke Logon ka Istedlaal Daleel Sihat hai, aur Ba’d ke Logon ka Ta’mul bhi Daleel-e-Sihat hai to Khairul Quroon ke As’haabul Khair Ya’ni Sahaba (raz.), Taaba’een wa Tabe Taaba’een (rah.) ka Ta’mul wa Istedlaal ba-tareeq aula DALEEL-E-SIHAT hoga.
Aur Ye baat Ma’loom honi Chahiye ke Imam Abu Haneefah (rah.) Taaba’ee hain aur Inke Shaagird Imam Abu Yusuf, Imam Muhammad, Imam Zufar (rahmatullahi alaihim) waghera Tabe Taaba’een hain to Inka Istedlaal bhi Daleel-e-Sihat hoga.
Lihaaza Jin Jin Ahadees se Imam Abu Haneefah (rah.) aur Unke Shagirdon ne Istedlaal kiya hai Wo Sab HADEESEIN SAHEEH Shumaar hongi.
USOOL# 6: MAF’HOOM-E-HADEES KE LIYE MARJAH
Ba’z dafa’h Ek Hadees me Maf’hoom ke Lihaaz se Kayi Ahtemaal (possibilities) hote hain. In mukhtaleef Ahtemaalaat me se Wo Ahtemaal RAAJEH hoga Jo KITABULLAH Ya SUNNAT MASH’HOORAH Ya IJMA’-E-UMMAT Ya USOOL-E-SHARI’AT Ya AASAAR-E-SAHABA, AASAAR-E-TAABA’EEN Wa TABE TAABA’EEN ke Muwafaq ho aur Jo Ahtemaal Inke khilaf hoga wo MARJOOH hoga.
Maslan Qur’an me Irshaad-e-baari Ta’la hai ke.
“Aur Jab Qur’an parha Jaaye to Usey Suno aur Khamosh raho taa ke Tum per Reham kiya Jaaye.”[Surah A’raaf:204]
وَإِذَا قُرِئَ الْقُرْآَنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ
Imam Nisaa’i (rah.) ne [SUNAN NISA'I 1/146] me Is Aayat ki Jo Tafseer Naqal ki hai ke Jab Imam Namaz me Qur’an parhe to Muqtadiyon ko Hukm hai ke Ghaur se sunein aur Khamosh rahein (وَإِذَا قَرَأَ فَأَنْصِتُوا).
Chounke Surah Fatihah bhi Qur’an hai balke Ummul Qur’an hai to Isme bhi Yehi Hukm hai lihaazah Imam Jab Namaz me Qur’an parhe Khwaah Wo Surah Fatihah ho Ya Koi aur Soorat ho Muqtadi Khamosh rahein.
Aur [BUKHARI SHAREEF] ki Hadees me hai: JISNE SURAH FATIHA NAHI PARHI USKI NAMAZ NAHI.
لَاصَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ
Is Marfoo’ Hadees me 2 Ahtemaal (possibilities) hain.
(i) Is Hadees me IMAM aur MUNFARID (Akele) Namazi ke liye Hukm bayan kiya gaya hai ke Unki Namaz FATIHAH ke baghair Nahi hoti.
(ii) Is Hadees me IMAM, MUQTADI, MUNFARID sab ke liye Yehi Hukm hai ke Surah FATIHA ke baghair Namaz Nahi hoti, lihaaza Sab ko Surah Fatihah parhna chahiye.
Doosra Ahtemaal Qur’an ki aayat ke Khilaf hai.
Aur Pehla Ahtemaal Qur’an ke khilaaf Nahi hai kyonke Qur’an me Muqtadiyon ko Khamosh rehne ka Hukm hai.
Isliye Imam aur Munfarid wala Ahtemaal RAAJEH hoga aur Doosra Ahtemaal MARJOOH hoga ke Wo Qur’an ke khilaf hai.
USOOL# 7: ZA’EEF HADEES RAA’I PER MUQADDAM HAI
Imamul Aazam Fil Fuqaha’ Abu Haneefah (rahmatullahi alaih) farmate hain: Logon ki Aaraa’ se ZA’EEF HADEES par Amal karna Mujhe Zyadah Pasand hai. [Aqood Al Jawahar Al Maneefah pg8]
Imam Abu Dawood (rah.) farmate hain: Bila Shubah Za’eef Hadees Qiyaas par Muqaddim hai. [Kausar An-Nabi (sallallahu alaihi wa sallam) pg 18]
Imam Ahmad bin Hanbal (rah.) ke Farzand Abdullah bin Ahmed farmate hain, Maine Apne Baap (Ahmed) se suna, ZA’EEF HADEES mujhe Raa’i se zyadah Pasand hai.
Neiz farmaya: Za’eef Hadees Raa’i se zyadah QAWI hai. [Aa'laam Al Moqa'een, Ibne Qayyim (rah.) 1/82]
Allamah Ibne Qayyim (rah.) farmate hain: Imam Abu Haneefah (rah.) ke Shagirdon ka Is baat par Ittifaq hai ke Imam Abu Haneefah (rah.) ka Mazhab Ye hai ke Unke Nazdeek Za’eef Hadees Qiyaas wa Raa’i se Aulaa hai aur Isi Usool par inke Mazhab ki bunyad hai. [Aa'laam al Moqa'een 1/82]
Lihaaza Mazkoorah baala Usool ke mutabiq Jis masla’h me Ek taraf Raa’i ho Doosri taraf Za’eef Hadees ho to Za’eef Hadees par amal karna Aulaa hota hai.
Ghair-Muqallideen ke Sheikhul Islam Maulana Sanaullah Amritsari farmate hain:
Hadees ka Zu’af Usey Darjah Istedlaal se Us waqt giraata hai Jab Uske muqaabil me HADEES SAHEEH maujood ho. [Risaalah Ahle Hadees Amritsar 4 March, 1938 pg 13]
Ghair-Muqallid ke Is tehreer kardah Usool se ma’loom hua ke, Agar Kisi masla’h ke muta’lliq SAHEEH HADEES maujood Na ho to Us masla’h me ZA’EEF HADEES Hujjat ban Jati hai.
USOOL# 8: TASHREEH HADEES AUR AMAL BIL HADEES ME FUQAHA’ KA A’ITEBAAR HAI
[SAHEEH BUKHARI] (بَاب فَضْلِ مَنْ عَلِمَ وَعَلَّمَ) par Hadees hai Jiski Sanad me Imam Bukhari aur Nabi (sallallahu alaihi wa sallam) ke darmyan 5 Raavi hain aur Paanchon Raavi KOOFI hain.
Abu Moosa Ash’ari (raz.) se rivayat hai, Rasoolullah (sallallahu alaihi wa sallam) farmate hain. Allah ta’la ne Jo mujhe Ilm wa Hidayat ataa kiya hai iski misaal Kaseer Baarish ki tarah hai Jo Zameen par Barsi, aur Zameen ka Ek Tukraa Umdah hai Usne Pani ko Jazb kiya Jis se Khushk Ghaas Hari ho gayi aur bohat si Nayi Ghaas ko Usne Ugaaya. Aur Zameen ka doosra Tukra Sakht hai Usne Pani ko Jama’ kiya, Allah ne Iske sath Logon ko Nafa’ diya, So Unhone Pani piya, Pilaaya aur Kheiti ko Sairaab kiya aur Zameen me Ek Tukraa Chateel Maidaan hai Na Wo Pani ko Rokta hai aur Na Ghaas ugaata hai, Ye Us Shaqs ki misaal hai Jisne Allah ke Deen me Gehri Samajh paida ki aur Allah ne Usko Us Ilm wa Hidayat ke sath Nafa’ diya Jisko Allah ta’la ne Mere Zariye bheja hai aur Us Shaqs ki misaal hai Jisne Us Ilm wa Hidayat ki taraf Sar uthaaya Na Usey Qubool kiya Jo mujhe de kar bheja gaya hai.
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ قَالَ حَدَّثَنَا حَمَّادُ بْنُ أُسَامَةَ عَنْ بُرَيْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي بُرْدَةَ عَنْ أَبِي مُوسَى
عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَثَلُ مَا بَعَثَنِي اللَّهُ بِهِ مِنْ الْهُدَى وَالْعِلْمِ كَمَثَلِ الْغَيْثِ الْكَثِيرِ أَصَابَ أَرْضًا فَكَانَ مِنْهَا نَقِيَّةٌ قَبِلَتْ الْمَاءَ فَأَنْبَتَتْ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتْ الْمَاءَ فَنَفَعَ اللَّهُ بِهَا النَّاسَ فَشَرِبُوا وَسَقَوْا وَزَرَعُوا وَأَصَابَتْ مِنْهَا طَائِفَةً أُخْرَى إِنَّمَا هِيَ قِيعَانٌ لَا تُمْسِكُ مَاءً وَلَا تُنْبِتُ كَلَأً فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللَّهِ وَنَفَعَهُ مَا بَعَثَنِي اللَّهُ بِهِ فَعَلِمَ وَعَلَّمَ وَمَثَلُ مَنْ لَمْ يَرْفَعْ
بِذَلِكَ رَأْسًا وَلَمْ يَقْبَلْ هُدَى اللَّهِ الَّذِي أُرْسِلْتُ بِهِ
FAAYDAH: Is Hadees ke mutabiq Ibtida’an Logon ki 2 Qismein hain.
1. Juhala’ Jinhone Ilm Nabuwwat ko Takabbur Ya Ghaflat ki wajah se haasil hi Na kiya Unki misaal Us Qit’a-e-Arz ki tarah hai Jisne Na Paani ko Jazb Kiya Na Jama’ kiya.
2. Wo Log Jinhone Ilm Nabuwwat ko haasil kiya. Phir In Ulema’ ki 2 Qismein hain.
(A) Ek Us Qit’a-e-Arz (Zameen) ki tarah hai Jisne Agarcha Pani ko Jazb kar ke Ugaaya Kuch Nahi lekin Pani ki Shakl me Mehfooz Kiya Jis se Logon ne Nafa’ uthaaya. Ye Ulema-e-Muhaddiseen Hazraat hain Jinhone Nabi Kareem (sallallahu alaihi wa sallam) ki Ahadees Mubarakah ko Unki Asli Shakl me Mehfooz kiya Ya’ni Ahadees ke Alfaaz ko Isnaad (chain) ke sath Mehfooz kiya aur Mehfooz kar ke Logon tak Pohnchaya.
(B) Doosri Qism Fuqaha’, Mujtahideen hain. Unki misaal Us Qit’a-e-Arz ki tarah hai Jisne Pani ko Jazb kiya aur Jazb kar ke Phal Phool ugaa kar Logon ko Mukhtaleef Dunyawi Zaroortein poori ki. Isi tarah Fuqaha’ ne Ahadees Mubarakah ko Jazb kiya Ya’ni Unke Ma’ne ko Samjha phir Samajh kar Un Ahadees se masaa’il ke Phal, Phool Talaash kar ke Kitab At-Tahaarah, Kitabus Salaah waghera ki Shakl me Deeni Masaa’il ke Khoobsoorat Guldaste Tayyaar kar ke Ummat ki Deeni Zaroortein Poori ki hain.
Hadees Shareef se pata chala ke Muhaddiseen aur Fuqaha’ dono Hadees ke Khidmat guzaar hain lekin Dono ke Shu’be Juda Juda hain. Muhaddiseen ka Shu’bah Alfaaz Hadees ki Khidmat aur Fuqaha’ ka Shu’bah Ma’na-e-Hadees aur Masaa’il-e-Hadees ki Khidmat hain.
Muhaddiseen Alfaaz-e-Hadees ke Hafiz wa Muhafiz hain aur Fuqaha’ Ma’ni Hadees aur Masaa’il Hadees ke Maahir hain aur Deen par amal karne ke liye Humein Isnaad aur Alfaaz ki Zaroorat Nahi, Masaa’il ki Zaroorat hai aur Wo Fuqaha’ ke Paas hain. Isiliye Muhaddiseen Azzaam ne bhi Amal bil Hadees ke liye Fuqaha-e-Kiraam par a’itemaad Kiya hai.
Imam Tirmizi (rah.) Ek Hadees ke tehat farmate hain: “Isi tarah Fuqaha’ ne kaha hai aur Fuqaha Hadees ke ma’ne ko zyadah Jaante hain.” [Jami’ Tirmizi]
وَكَذَلِكَ قَالَ الْفُقَهَاءُ وَهُمْ أَعْلَمُ بِمَعَانِي الْحَدِيثِ
Shaikhul Imam Kirdari (rah.) likhte hain:
Muhammad bin Sa’daan kehte hai ke Main Yazeed bin Haaroon ke Paas tha Us waqt Unke pas bade bade Muhaddiseen maujood the, Yahya bin Mu’een, Ali bin Al-Madeeni, Ahmad bin Hanbal aur Zaheer bin Harb waghera ke Achanak kisi ne Masla’h daryaft kiya. Yazeed bin Haroon ne kaha Masla’h ke liye Ahle Ilm ke paas Jao. Ali bin Al-Madeeni ne poocha Hazrat Kya Aap ke paas Ahl-e-Ilm maujood Nahi? To Yazeed bin Haroon ne Jawab diya ke Ahle Ilm to Imam Abu Haneefah ke Shagird hain aur Tum (Muhaddiseen) Pansaari (Grocer) ho. [Manaqib Imam Aazam Abu Haneefah (rah.) 1/101]
Qaara’een-e-Kiraam! Pansaari ke paas Mufradaat ka Anbaar laga hua hota hai lekin in Mufradaat ke Nafa’ wa Nuqsan, Af’aal wa Khwaas ka Jitna Ilm Tabeeb ko hota hai Pansaari ko Uska Hazaarwaa’n hissa bhi Nahi hota.
Yazeed bin Haroon (rah.) ka Maqsad Ye tha ke Ae Muhaddiseen! Alfaaz Hadees ka Anbaar to Tumhare pas hai lekin In Alfaaz hadees ke Pardon me Jo masaa’il wa ma’ne ke chhupe Moti hain Unke Ghawaas aur Maahir Fuqaha’ hain. Aur Ye bhi ma’loom hua ke Har Muhaddis Faqeehah Nahi hota Lekin har Faqeehah Muhaddis bhi hota hai aur Faqeehah bhi. Agar Faqeehah ko Hadees hi ma’loom Nahi to Masaa’il Hadees ke liye Kahan se Lega.?
KHULASAH: Ye ke Tashreeh aur Amal bil Hadees ke liye Jaise Muhaddiseen ne Fuqaha’ par aitemaad kiya hai, Poori Ummat-e-Muslimah ko Isi tarah Fuqaha’ par aitemaad karna Chahiye. Mazkoorah baala Hadees Paak me Rasoolullah (sallallahu alaihi wa sallam) ne bhi Ummat ki isi taraf Rahnumaayi farmayi hai.
Furooi Masail me Ikhtilaf wa ittehad ho sakte hain, Ibn Taymiyya ka iqrar
Biraadraan-e-Islam! Jaisa ke Hazraate Ghair Muqallideen saada loh Musalmaano me ye baawar karaate hain ke unka Mazhab wahi hai jo SALAFUS SWALIHEEN bil’khusoos SHAIKHUL ISLAM IBN TAYMIYYAH (RAH.) ka tha. Haalaan’ke chand furoo’ee Masaayel me TASHADDUD ikhteyaar karna aur ek Fariq ko HAQ aur dusre fariq ko BAATIL qaraar dena is Firqe ka Turra-e-Imtiyaz hai. Lehaaza RAFAUL YADAYN, AAMIN BIL JAHAR AUR QARA’T KHALFUL IMAM waghaira jaise chand Masaayel, jinme sadiyon se Ikhtelaaf hote chale aa rahe hain, in Masaa’yel ko HAQ wa BAATIL ka Me’yaar banaa kar logon ko war’ghalaana inka Shewah hai. Jabke Hazraate A’imma wa Aslaaf ka nazarya iske bilkul bar’aks tha ke Ikhtelaafi Masaayil me TASHADDUD na ikhteyaar kiya jaye, khaas taur par jin Masaayil me ek se zaay’ed Mauqaf ho sakte hain, un me kisi ek ko muta’ayyan taur par HAQ aur dusre ko Hatmi taur par BAATIL qaraar na diya jaye. Iss ke saboot me Muta’qaddimeen wa Mutaa’khireen ki bahot si Ibaara’ten pesh ki ja sakti hain, lekin Ikhtesaar ke Pesh-e-Nazar hum yahan sirf SHAIKHUL ISLAM ALLAMA IBN TAYMIYYAH (RAH.) ki ibaarat pesh karne par iktefaa’ karte hain, ALLAMA RAFA’UL YADAYN aur A’imma ki Itteba’ ke muta’alliq farmaate hain:
“Har Banda-e-Mo’min par, aam Ahle Imaan aur Ulama’ se Muhabbat karna Waajib hai aur HAQ jahaan bhi ho uska Qasad aur Itteba’ Waajib hai aur ye jaanna bhi Waajib hai ke Mujtahid Musaib ke liye Do Ajr ka wa’da kiya gaya hai aur agar Mujtahid se Ijtehaad me Khata ho jaye to usko Ijtehaad karne par Ajr milta hai aur uski khata Maaf kar di jaati hai, aur agar Imam wo amal kar raha ho jiski Shar’an Gunjaayish hai to Ahle Imaan par Imaam ka Itteba’ zaruri hai, isliye ke Rasulullah Sallallahu Alaihi Wasallam ne ‘INNAMAA JU’ILAL IMAAMU LI’YUTAMMA BIHI’ irshaad farmaaya hai, isliye Imaam RAFA’ YADAYN kare ya na kare Namaaziyon ki Namaaz me koi Nuqsaan nahi, unki Namaaz na Imaam Abu Hanifa (Rah.) ke yahan BAATIL hain; na Imaam Shafa’ee(Rah.) ke yahan, na Imaam Maalik(Rah.) ke yahan aur na Imaam Ahmed (Rah.) ke yahan. Isi tarha agar Imaam RAFA’ YADAYN kare, Muqtadi na kare ya iske bar’aks ho, to ye unme se kisi ki Namaaz me kami ya kotaahi ka sabab nahi hoga, aur agar baa’z auqaat RAFA’ YADAYN kiya jaye aur baa’z auqaat na kiya jaye to isse kisi ki Namaaz me koi Nuqsaan nahi hoga aur ye kisi ke liye Jaa’yez na hoga ke wo baa’z Ulama ke Qaul ko aisa She’aar banaa le ke isi ke Itteba’ ko WAAJIB qaraar de aur Sunnat se saabit dusre pahlu se logon ko mana’ kare. Balke wo tamaam sura’ten jo Sunnat se Saabit hain un sab ki Gunjaa’yish hai, jaise AZAAN wa AQAAMAT ke bare me, ke BUKHARI wa MUSLIM me Huzoor Sallallahu Alaihi Wasallam se saabit hai ke Aap Sallallahu Alaihi Wasallamne Hazrat Bilaal Radiallahu Anhu ko Kalimaate AZAAN me Shaf’a aur Kalimaate AQAAMAT me itaar ka hukm diya aur Huzoor Sallallahu Alaihi Wasallam hi se Bukhari wa Muslim me ye bhi saabit hai ke Aap ne Hazrat Abu Mahzoora Radiallahu Anhu ko Kalimaate Aqaamat me AZAAN ki tarha Shaf’a ki taa’leem di. Isliye jo AQAAMAT me Shaf’a ikhteyaar karta hai wo bhi Durust hai aur jo Ifraad ki surat ikhteyaar karta hai to wo bhi durust hai, aur jo shakhs in Suraton me se ek ko WAAJIB qaraar de aur dusri surat ki ijaazat na de to wo KHATAA-KAAR aur GUMRAAH hai aur jo in me se ek amal karne waale se muhabbat rakhhe aur dusre se mahaz isi bunyaad par muhabbat na kare to wo KHATAA-KAAR aur GUMRAAH hai.”
[FATAAWA IBN TAYMIYYAH, JILD-22, SAFHA-253-254]
MASHA ALLAH! ALLAMA ki ibaarat se saaf pata chalta hai ke A’imma Arba’a ki nisbat se jo Bughz o Adaawat Ghair Muqallideen ko hai wo SHAIKHUL ISLAM ke andar bilkul bhi nahi milta balke ALLAMA ne teenon IMAAM ke Ilm ki Qadr o manzilat karte hue unke Qaul o Amal ko bhi apne Fatawa ki Taa’yeed me pesh kiya hai jo ke Ghair Muqallideen k man maa’ni Mazhab k billkul Manaafi hai.
ALHAMDULILLAH! Ham Hanafi hazraat jin Masaa’yel me baqya teen A’imma ke bar’khilaaf amal karte hain un Masaa’yil me na to ham TASHADDUD se kaam lete hain aur na hi khud ko HAQ aur dusre FARIQAYN ko BAATIL qaraar dete hain balke hamaare nazdeek un Masaa’yel me ham apne amal ko AFZAL qaraar dete hain jaisa ke dusre FARIQAYN ko pura haq hai ke wo Furoo’ee Masaa’yel me apne Imaam ke amal ko AFZAL qaraar den aur is tarha ham dekhte hain ke Ittefaq-o-Ittehaad ki pur aman fiza ham chaaron Mazaahab ke Muqallideen ke darmiyaan qaayem hai. ALLAH Rabbul Izzat ham tamaam Musalmaanon ko apne In’aam kurdah ASLAAF ke NAQSH-E-QADAM par chalne ki taufiq ata farmaaye. Aameen Summa Aameen.