ZAEEF HADEES BHI FAZEELAT KE AMAL ME QAWI MAANI JATI HAI:
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Fazail a'maal aur Baab Manaqib me amuman Ahadeesa ka etbar kiya jata hai, Isliye munasib malum hota hai ki yahan par un baaz qarain ka zikr kar diya jaye jinke bina par Zaeef Hadees Qawi ho jati hai aur uska zof jata rehta hai.
Pehli surat ye hai ki jab
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1: Hadees Zaeef mu'tad isaaniyad se marwi ho to wo Hasan Leghairihi ho jati hai, chunanche tamam mustanad Usool-e-Hadees ki kitabo me ye masla marqum hai, Mohaqqiq ala Itlaq Imam Ibne Hammam ne bhi (Fateh-ul-Qadeer J-1, S-248, Matbua Misr) me isko wazahat se bayan kiya hai.
Aur Allama Sho'rani likhte hain:
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2: 'Jab Hadees zaeef Mu'tad isnaadiyat se marwi ho to jamhur Muhaddesin isse istedlal karte hain aur isko gaah-e-Saheeh ke sath aurGaah-e-Hasan ke sath La-Haq karte hain.'
(Meezanunsh Shariatul Kubra, J-1,S-68)
By: Imam Abdul Wahhab Sho'rani.
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Dusri surat ye hai ki jab kisi Hadees Zaeef ke mawafiq, Mujtahdeen me se kisi ka qaul mil jaye, to usse bhi Hadees Zaeef ki taqwiyyat ho jati hai, yani wo Mazbut ho jati hai. ChunancheAllama Shaami likhte hain:
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3: Mujtahid jab kisi Hadees se istedlal kare to uska istedlal bhi Hadees ke Saheeh hone ki dalil hai, Jis tarah Tehrir me Imam Ibne Hammam ne tehqiq farmayi hai.
(Raddul Muhtar, J-4,S-1)
By: Allama Ibne Aabedin Shaami Matoofi 1252.
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Teesri surat ye hai ki agar kisi Zaeef Hadees ke mawafiq Ahle Ilm me se kisi ka Qaul ho to usse bhi Hadees qawi ho jati hai, chunanche Imam Tirmizi Hadees 'Iza ti Ahadokumus salaata wal Imam Ali Haalal Hadees' ke tehet likhte hain.
'Haaza Hadees Ghareeb La Nu'refo Ahadus Sanad Al-imarawi min Haazal wajah wal amal ala Haaza Inda Ahlal Ilm'
Mulla Ali Qari iski Sharah me likhte hai.,
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4: Allama Nawawi farmate hain ki ye Hadees Zaeef hai aur Imam Tirmizi Ahle Ilm ke amal seis Hadees ki taqwiyat ka irada farma rahe hain.
(Mirqaat J-3,S-98)
By: Mulla Ali Qari Matoofi 1014 Hijri.
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Chauthi surat ye hai ki baaz Auqat Saalehin ke amal se bhi Hadees ki taqwiyat ho jati hai. Chunanche Salaatut Tasbeeh jis riwayat se sabit hai, wo Hadees zaeef hai aur haakim aurBaihqi ne iski taqwiyat ki waja ye batai hai ki Abdullah Bin Mubarak ke amal ki waja se ye Hadees taqwiyat paa gayi.
Chunanche Maulana Abdul Khi likhte hain,
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5: Allam Baihaqi likhte hain ki Abdullah bin Mubarak, Sallatut Tasbeeh padha karte the aurBaad ke tamam Ulama isko ek dusre se naqal karke padhte rahe, is Waja se is Hadees marfuko taqwiyat mil gayi. Ye qawi ho gayi.
(Al Asaarul Marfooa, S-23)
By: Maaulana Abdul Khi Matoofi 1304 Hijri.
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6: Muslim Sharif ki Sharah likhne wale Allama Nawawi likhte hain.
'Hazraat muhaddesin, fuqha, aur deegar ulama-e-kiram farmate hain ki Fazail A'maal, Targheeb aur Tarheeb me Hadees zaeef par amal karna mustahab(Behtar) hai, jabki wo mauzu na ho lekin halal aur haram ke ehkaammaslan, bai'e nikah, aur talaq wagairah me Hadees Saheeh ya Hasan ke siwa aur kisi par amal durust nahi illa ye ki isme ehtiyat ho, maslan bai' ya nikah ki karahat me koi Hadeeszaeef waarid ho.'
(Sharah Muslim Nawawi alal Muslim, J-1, S-21)
By: Abu Zakariya Yahya bin Sharaf Nawawi Matoofi 676 Hijri.
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In Tamam Usool-E-Ahadees se saaf zahir hota hai ki Zaeef Hadeese bhi ye Shartein maujud hone par Qawi ho jati hain aur Ehkaam me nahi lekin Fazeelat ke maslo par Zaeef Hadees ko bhi shumar kiya jata hai aur use qawi maana jata hai.
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Fazeelat me wo amal shumar hote hain, jinko karne se sawab milta hai, lekin chhodne per gunah nahi milta,
jaise- Salat-o-Salam padhna, Azan se pehle Darud-o-Salam padhna, Fateha Dilana, Urs manana, Nabi alaihesalam ke naam par anguthe chumna, Buzurgo ke hath paaon chumna, etc.
Lehaza in fazeelat wale a'maalo ke liye Zaeef Hadees ko bhi Qawi maana jata hai.
Yehi Hadeeso ka Usool hai, jo ki tamam Muhaddesin ne bayan kiya hai.
Ab agar koi Wahabi apni marzi se hi koi Usoolbana le aur fazeelat ke amal me bhi Hadees koZaeef kehkar inkar karta rahe to ye uski jehalat hai, aur kuch nahi.
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Fazail a'maal aur Baab Manaqib me amuman Ahadeesa ka etbar kiya jata hai, Isliye munasib malum hota hai ki yahan par un baaz qarain ka zikr kar diya jaye jinke bina par Zaeef Hadees Qawi ho jati hai aur uska zof jata rehta hai.
Pehli surat ye hai ki jab
.
1: Hadees Zaeef mu'tad isaaniyad se marwi ho to wo Hasan Leghairihi ho jati hai, chunanche tamam mustanad Usool-e-Hadees ki kitabo me ye masla marqum hai, Mohaqqiq ala Itlaq Imam Ibne Hammam ne bhi (Fateh-ul-Qadeer J-1, S-248, Matbua Misr) me isko wazahat se bayan kiya hai.
Aur Allama Sho'rani likhte hain:
.
2: 'Jab Hadees zaeef Mu'tad isnaadiyat se marwi ho to jamhur Muhaddesin isse istedlal karte hain aur isko gaah-e-Saheeh ke sath aurGaah-e-Hasan ke sath La-Haq karte hain.'
(Meezanunsh Shariatul Kubra, J-1,S-68)
By: Imam Abdul Wahhab Sho'rani.
.
Dusri surat ye hai ki jab kisi Hadees Zaeef ke mawafiq, Mujtahdeen me se kisi ka qaul mil jaye, to usse bhi Hadees Zaeef ki taqwiyyat ho jati hai, yani wo Mazbut ho jati hai. ChunancheAllama Shaami likhte hain:
.
3: Mujtahid jab kisi Hadees se istedlal kare to uska istedlal bhi Hadees ke Saheeh hone ki dalil hai, Jis tarah Tehrir me Imam Ibne Hammam ne tehqiq farmayi hai.
(Raddul Muhtar, J-4,S-1)
By: Allama Ibne Aabedin Shaami Matoofi 1252.
.
Teesri surat ye hai ki agar kisi Zaeef Hadees ke mawafiq Ahle Ilm me se kisi ka Qaul ho to usse bhi Hadees qawi ho jati hai, chunanche Imam Tirmizi Hadees 'Iza ti Ahadokumus salaata wal Imam Ali Haalal Hadees' ke tehet likhte hain.
'Haaza Hadees Ghareeb La Nu'refo Ahadus Sanad Al-imarawi min Haazal wajah wal amal ala Haaza Inda Ahlal Ilm'
Mulla Ali Qari iski Sharah me likhte hai.,
.
4: Allama Nawawi farmate hain ki ye Hadees Zaeef hai aur Imam Tirmizi Ahle Ilm ke amal seis Hadees ki taqwiyat ka irada farma rahe hain.
(Mirqaat J-3,S-98)
By: Mulla Ali Qari Matoofi 1014 Hijri.
.
Chauthi surat ye hai ki baaz Auqat Saalehin ke amal se bhi Hadees ki taqwiyat ho jati hai. Chunanche Salaatut Tasbeeh jis riwayat se sabit hai, wo Hadees zaeef hai aur haakim aurBaihqi ne iski taqwiyat ki waja ye batai hai ki Abdullah Bin Mubarak ke amal ki waja se ye Hadees taqwiyat paa gayi.
Chunanche Maulana Abdul Khi likhte hain,
.
5: Allam Baihaqi likhte hain ki Abdullah bin Mubarak, Sallatut Tasbeeh padha karte the aurBaad ke tamam Ulama isko ek dusre se naqal karke padhte rahe, is Waja se is Hadees marfuko taqwiyat mil gayi. Ye qawi ho gayi.
(Al Asaarul Marfooa, S-23)
By: Maaulana Abdul Khi Matoofi 1304 Hijri.
.
6: Muslim Sharif ki Sharah likhne wale Allama Nawawi likhte hain.
'Hazraat muhaddesin, fuqha, aur deegar ulama-e-kiram farmate hain ki Fazail A'maal, Targheeb aur Tarheeb me Hadees zaeef par amal karna mustahab(Behtar) hai, jabki wo mauzu na ho lekin halal aur haram ke ehkaammaslan, bai'e nikah, aur talaq wagairah me Hadees Saheeh ya Hasan ke siwa aur kisi par amal durust nahi illa ye ki isme ehtiyat ho, maslan bai' ya nikah ki karahat me koi Hadeeszaeef waarid ho.'
(Sharah Muslim Nawawi alal Muslim, J-1, S-21)
By: Abu Zakariya Yahya bin Sharaf Nawawi Matoofi 676 Hijri.
.
.
.
In Tamam Usool-E-Ahadees se saaf zahir hota hai ki Zaeef Hadeese bhi ye Shartein maujud hone par Qawi ho jati hain aur Ehkaam me nahi lekin Fazeelat ke maslo par Zaeef Hadees ko bhi shumar kiya jata hai aur use qawi maana jata hai.
.
Fazeelat me wo amal shumar hote hain, jinko karne se sawab milta hai, lekin chhodne per gunah nahi milta,
jaise- Salat-o-Salam padhna, Azan se pehle Darud-o-Salam padhna, Fateha Dilana, Urs manana, Nabi alaihesalam ke naam par anguthe chumna, Buzurgo ke hath paaon chumna, etc.
Lehaza in fazeelat wale a'maalo ke liye Zaeef Hadees ko bhi Qawi maana jata hai.
Yehi Hadeeso ka Usool hai, jo ki tamam Muhaddesin ne bayan kiya hai.
Ab agar koi Wahabi apni marzi se hi koi Usoolbana le aur fazeelat ke amal me bhi Hadees koZaeef kehkar inkar karta rahe to ye uski jehalat hai, aur kuch nahi.
.
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