Mohtaram Biraadraan-e-Islam! Namaz Allah Ta’la ki Mehboob Tareen Ibadat hai aur Iske baare me KHATIM AL-ANBIYA (sallallahu alaihi wa sallam) ki Taakeed hai ke “Namaz Us tarah Parho Jis tarah Mujhe Parhte dekhte ho.” [Sahih Bukhari]
Aap (sallallahu alaihi wa sallam) ke Is Irshaad-e-Giraami per Sab se Zyadah Amal karne waale Sahaba-e-Kiraam (raziallahu anhum) hain. Hadees ki Kitabo’n me SAHEEH SANADO’N (Chain) se Ba’z Sahaba-e-Kiraam (raz.) se Sirf Namaz ki Shuroo’ me Takbeer-e-Tehreemah ke waqt Rafaul-Yadain (Dono Hatho’n ko Uthaana) Saabit hai aur Ba’z Sahaba-e-Kiraam (raz.) se Rukoo’ me Jaate waqt aur Uthte waqt aur Ba’z Sahaba (raz.) se Sajdo’n ke darmyan bhi Rafaul-Yadain karna sabit hai.
A’imma-e-Mujtahideen (rahmatullahi alaihim) ne In tamam rivaayaat me Tehqeeq ki aur Tehqeeq wa Tafteesh ke ba’d Jis Imam Mujtahid ko Jo Rivayat Zyadah SAHEEH nazar aayi Unhone Usko Ikhtiyar kiya hai.
Fuqaha’ wa Muhaddiseen Ahnaf (rah.) ke Nazdeek Sirf Takbeer-e-Tehreemah ke waqt Rafaul-Yadain karna chahiye Iske ba’d Nahi. Is tarah har Faqeeh wa Muhaddis ne Apni Tehqeeq ke mutabiq Ek Ek SUNNAT per amal kiya Lekin doosro’n ko Kabhi Ghalat nahi kaha. Kyonke Ye Iqtilaf Islam aur Kufr ka nahi hai aur Na hi Sunnat wa Bid’at ka hai balke Ye Iqtilaf Fro’i Masaa’il ka Iqtilaf hai Jo ke Mehmood hai. Agar Mujtahid Ghalti karta hai to Usko Apne Ijtihad ka Ek Ajar milta hai aur Agar Sahih baat ko Pa leta hai to Usko Do (2) Ajar milte hain Ek to Ijtihad ka aur doosra Sahih baat ko Paane ka. [Ba-Mutabiq Hadees Sahih Bukhari wa Sahih Muslim]
Aur Ghalti per bhi Ajar milna is baat ki Daleel hai ke Ye Iqtilaf Haqq wa Baatil ka Mi’yaar Nahi hai. Agar Haqq wa Baatil ka Mi’yaar hota to Ajar ka wa’da bhi na kiya Jata. Isiliye 4 Mazaheb [Hanafi, Shafai, Hanbali wa Maliki] ke darmyan bhi Yehi Fro’i Iqtilaf hai Magar Rasool (sallallahu alaihi wa sallam) ke Farmaan ki wajah se Ye Ek doosre ko Ghalat Nahi tehraate Kyonke Jab Allah Ta’la Ajar de raha hai to Hum Kaun hote hain ke Ajar milne walo’n ko GHALAT KAAR tehraayein.?
Lekin Maujoodah Daur ke Hindustani wa Pakistani Ghair-Muqallideen Ahl-e-Hadees Ahbaab (Jo sirf Qur’an wa Sahih Hadees per amal karne ka da’wa karte hain aur Kisi Teesri Cheez ka Inkar karte rehte hain) Namaz ke Andar Rukoo’ me Jaate waqt aur Uthte waqt aur Teesri Raka’t ke shuroo’ me Rafaul-Yadain karne ko Zaroori qaraar dete hue Ummat-e-Muhammadiyah me Khatarnaak Inteshaar Paida kar diya hai. Is Masla’h ko Jisme Sahaba (raz.) ke daur se Ahl-e-Ilm me Iqtilaf Chala aa raha hai Haqq wa Baatil ka Mi’yaar bana chuke hain. Rafaul-Yadain karne walo’n ko Ahl-e-Hadees aur Na karne walo’n ko Be-Namazi aur JAHANNAMI tak qaraar dene se peeche nahi hain.
Ghair-Muqallid Maulvi Abdul Shakoor Abdul Qadir likhta hai: “Haqq Mazhab Ahl-e-Hadees hai, aur Baaqi JHOOTE aur JAHANNAMI hain, To Ahl-e-Hadeeso’n per WAJIB hai ke In Tamaam Gumrah Firqo’n se Bachei’n.” [Siyaahatul Janaan Bi-Manaakihat Ahlul Eimaan Page 4]
Mazeid likhta hai: “Maulvi Muhammad Joonagarhi ne Apni Tasneefaat me Hanafiyo’n ko GUMRAAH aur Firqah NAJIYAH se KHAARIJ qaraar diya hai.” [Page 11]
Ghair-Muqallideen ne Is Fro’i Iqtilaf ki bunyad per Hanafiyo’n ke JAHANNAMI hone tak ka Faislah Saadir farma diya hai. Allah ki Panah ho.
Aur Is silsilah me Kabhi Kazab Bayani se bhi Kaam lete hain aur Kabhi Ye Bachkaana Shoshah Chhorte hain ke, Kya Rasoolullah (sallallahu alaihi wa sallam) Chaar-Chaar Tareeqah se Namaz parhte the.? Jab ke Khud Ghair-Muqallideen ki Namaz Ek Masjid me bhi Ek Jaisi Nahi hoti. Arz hai ke Ye Fro’i Iqtilaf Ahadees me Zaahiri Tazaad ki wajah se Aur Ahadees ke Faham (Samajh) ki wajah se A’immah ke darmyan hua hai. A’immah ne Jaan Boojh kar Ye Iqtilaf paida nahi kiya hai.
AHNAAF KE DALAA’IL:
Daleel# 1: Hazrat Alqamah (rah.) kehte hain ke, Abdullah bin Mas’ood (raziallahu anhu) ne farmaya: “Kya Main Tumhein Rasoolullah (sallallahu alaihi wa sallam) waali Namaz Na Parhaon.? Phir Namaz Parhi aur Rafaul-Yadain Na kiya Magar Ek Martabah Shuroo’ Namaz me (Ya’ni TAKBEER-E-TEHREEMAH ke waqt).”
Imam Tirmizi (rah.) farmate hain: “…Hadees Ibn-e-Mas’ood (raziallahu anhu) HASAN (Good) hai. [Tirmizi H#252; Abu Dawood H#748; Nasa’i H#1060]
Khud Ghair-Muqallideen ke Peishwa Naseeruddin Albani Sahab likhte hain: ”Haqq baat Ye hai ke Ye Hadis SAHEEH hai aur Iski SANAD MUSLIM ki Shart per SAHEEH hai aur Jin Logo’n ne Is Hadees ko MA’LOOL (Za’eef) qaraar diya hai Humein Unki Koi Aisi Daleel Nahi mili Jis se Istedlaal SAHEEH ho aur Iski wajah se HADEES ko Radd (Reject) kiya Ja sake.” [Mishkaat Ba-Tehqeeq Albani V1/P254]
Daleel# 2: Hazrat Abdullah bin Umar (raz.) se rivayat hai ke, “Nabi (sallallahu alaihi wa sallam) sirf Namaz ke shuroo’ me Rafaul-Yadain farmate the, Iske ba’d dobarah Hath Nahi Uthaate the.” [Al-Khilaaqyaat Lil Bayhaqi V1/P404, H#1720]
Muhaddis-e-Haram Sheikh Aabid Sindhi (rah.) farmate hain ke, “Mere Nazdeek Ye Hadees Yaqeeni taur per SAHEEH hai.” [Ba-Hawalah Mu’arif As-Sunan 2/494]
Daleel# 3: Hazrat Abdullah bin Umar (raz.) se rivayat hai ke, “Maine Rasoolullah (sallallahu alaihi wa sallam) ko dekha Jab Namaz shuroo karte to Rafaul-Yadain karte. Rukoo’ ki taraf Jaate hue, Rukoo’ se Sar Uthaate hue aur Sajdo’n ke darmyan Raful-Yadain Nahi karte the.” [Musnad Al-Humaydi V2/P277, H#614, Published BEIRUT, SANAD SAHEEH]
Daleel# 4: Hazrat Ali (raz.) se rivayat hai ke, “Nabi (sallallahu alaihi wa sallam) Ibtidaay-e-Namaz me Hath Uthaate the Phir ba’d me Nahi Uthaate the.” [Al-Illal Al-Waaridah Fi Ahadees An-Nabawiyah 4/106, SANAD SAHEEH]
Daleel# 5: Hazrat Ibaad bin Zubair (raz.) farmate hain ke, “Rasoolullah (sallallahu alaihi wa sallam) Jab Namaz Shuroo fatmaate Usi waqt Rafaulayadain karte Phir Namaz Khatm hone tak Rafaul-Yadain nahi karte the.” [Al-Khilaaqyat Lil Bayhaqi V1/P404, H#721, SANAD MURSAL JAYYID]
Daleel# 6: Hazrat Baraa’ bin Aazib (raz.) kehte hain ke, “Maine Rasoolullah (sallallahu alaihi wa sallam) ko dekha ke Jab wo Qiblah Rukh hote (Yani Namaz shuroo karte) to Rafaul-Yadain karte the Yaha’n tak ke Aap (sallallahu alaihi wa sallam) ke Angoothe Kaano ke qareeb hote, Phir Aap dono Hatho’n ko Nahi uthate.” [Musnad Abu Ya’la V3/P249, H# 1692, Ye Hadees Apni Shuwahidaat ke sath SAHEEH hai]
Daleel# 7: Hazrat Abdullah bin Mas’ood (raz.) farmate hain ke, “Maine Nabi (sallallahu alaihi wa sallam) aur Hazrat Abu Bakar wa Umar (raz.) ke peeche Namaz parhi, In Hazraat ne sirf Takbeer-e-Tehreemah ke waqt Rafaul-Yadain kiya.” [Sunan Kubra Bayhaqi V2/P79]
Hafiz Ibn-e-Turkmani (rah.) ne farmaya ke, Is rivayat ki Sanad Jayyid hai Ya’ni HASAN hai. [Ba-Hawala I’la As-Sunan 3/68]
Daleel# 8: Hazrat Ibraheem Naqa’I Taaba’ee (rah.) farmate hain, “Abdullah bin Masood (raz.) Jab Namaz shuroo karte to RafaulYadain karte the Phir dobarah RafaulYadain Nahi karte the.” [Musannaf Ibne Abi Shaibah V1/P236, SAHEEH Mursal Mauqoof]
Daleel# 9: Hazrat Aswad Taaba’ee (rah.) rivayat karte hain, “Maine Hazrat Umar (raz.) ke peeche Namaz parhi, Aap (raz.) ne Namaz me Kisi Jagah Rafaul-Yadain nahi kiya magar Namaz ke shuroo’ me.” [Musannaf Ibne Abi Shaibah Raqam# 2469, SANAD SAHEEH]
Daleel# 10: Aasim bin Kulaib (rah.) Apne Waalid (Kulaib bin Shihab) se rivayat karte hain ke, “Be-Shakk! Hazrat Ali (raz.) Namaz shuroo’ karte to RafaulYadain karte the, Iske ba’d Nahi karte the.” [Musannaf Ibne Abi Shaibah Raqam# 2457, SANAD SAHEEH]
Daleel# 11: Mujahid (rah.) farmate hain ke, “Maine Hazrat Abdullah bin Umar (raz.) ke Peeche Namaz parhi, Aap ne Is me Kahi’n bhi Rafaul-Yadain Nahi Kiya Sivaaye TAKBEER AULAA (TEHREEMAH) ke, Namaz me.” [Sharah Muanil Aasaar - Kitab: As-Salaah - Baab: At-Takbeer]
Daleel# 12: Hazrat Abdullah bin Mas’ood (raz.) aur Hazrat Ali (raz.) ke As’haab (Ya’ni Shagird) Shuroo’ Namaz me Rafaul-Yadain karte the phir dobarah Hath Nahi Uthaate the. [Musannaf Ibne Abi Shaibah, Ye bhi bilkul SAHEEH hai]
Daleel# 13: Muhammad bin Nasar Al-Marwazi (rah.) farmaate hain: “Hum Kisi Aise Shehar ko Nahi Jaante Jiske Baashinday (Citizens) puraane Zamaane se Ahl-e-Ilm me shumaar kiye jaate ho aur Unhone Bil-Ittifaaq Namaz me jhukte aur Uthte waqt Rafaul-Yadain ko Chhor diya ho sivaaye Shehar Koofah ke.” [At-Tamheed Li Ibne Abdul Barr V9/P213]
NOTE: Koofah, Iraq wo Azeem Shehar hai Jaha’n per 1500 Sahaba-e-Kiraam (raz.) aa kar Aabaad hue the. Jinme 24 BADRI aur 3 ASHRAH MUBASHHARAH Jaise Azeem Sahaba (raz.) shaamil the. Hazrat Ali (raz.) ne Koofah ko Darul Hukoomat (Capital City) banaya tha. Koofah Ilm–e-Hadees aur Fiqh ka Be-Misaal MARKAZ tha. Yehi wajah hai ke [Sahih Bukhari] ke Raaviyo’n (Narrators) me Aksar Muhaddiseen KOOFAH ke hain.
Daleel# 14: Ibn-e-Rushd (rah.) farmate hain, “Imam Malik (rah.) ne Madeenah walo’n ke Amal ke muwafaq hone ki wajah se Rafaul-Yadain Na karne ki Hadees ko TARJEEH di hai.” [Bidayatul Mujtahid V1/P193]
Daleel# 15: Ibnul Qasim (rah.) ka bayan hai ke, “Imam Malik (rah.) farmate hain ke sirf Takbeer-e-Tehreemah ke waqt Hath Uthaaye jaayei’n Iske ba’d Na Uthaaye Jaayei’n. Imam Malik (rah.) Namaz me Takbeer-e-Tehreemah ke alawah Rafaul-Yadain ko ZA’EEF qaraar dete the. Yehi MASLAK Ahl-e-Koofah ka aur Sufyan Sauri (rah.) ka hai.” [Al-Istizkaar V4/P98]
Imam Tirmizi (rah.) ka Na’ra-e-Haqq:
Hadees Ibn-e-Mas’ood (raz.) ke tehat farmate hain: “Sahaba (raz.) wa Taba’een (rah.) me se Be-Shumaar Ahl-e-Ilm Yehi kehte hain (Ya’ni sirf Takbeer-e-Tehreemah ke waqt Rafaul-Yadain kiya Jaaye) aur Yehi Qoul Sufyan Sauri (rah.) aur Ahl-e-Koofah ka hai.” [Jami’ Tirmizi]
Allamah Ibn-e-Taymiyah (rah.) ka Fatwa:
“Namaz parhne wala Rafaul-Yadain kare ya Na kare Is se Namaz me Koi KHARABI Nahi aayegi aur Na Namaz BAATIL hogi.” [Majmua’ Fatawa V22/P253]
Lekin Aaj ke Ghair-Muqallideen, Ahl-e-Hadeeso’n ke Nazdeek Rafaul-Yadain hi Haqq wa Baatil ki Pehchan ban gaya hai aur Isko Namaz ki Sihat wa Qubooliyat ki SHART ban chuka hai.
Hum Poochte hain ke Humne SAHEEH ISNAAD waali Itni Ahadees peish ki hain, In Ahadees ko Thukra kar Chand Matlab ki Ahadees per amal karne walo’n ko hi Ahl-e-Hadees kehte hain.? Aisa hai to Phir Har Musalman Ahl-e-Hadees hoga. Is Label wala Makhsoosi Firqah Kyon bana rakha hai.?
Aaj ke Nazuk daur me Musalmano ko Aapasi Ittihad wa Ittifaq ki Sakht Zaroorat hai. Aise Pur Khatar Daur me In Froi Masaa’il Jinme Sahaba (raz.) ke daur se Iqtilaf chala aa raha hai ko Uchhaal kar Musalmano ko Aapas me Ladaana aur Taqleed-e-A’immah, 20 Raka’t Taraweeh, Juma’h ki 2 Azaanei’n, 3 Talaq Jaise Ijma’i Masaa’il ki Mukhalifat karna, Muqallideen ko Bid’ati wa Mushrik kehna, Croro’ wa Arbo’n Rupya Bas In Ikhtilafi Masaa’il ko Hawa dene ke liye Kharch karna. Zara Apne Qalb per hath rakh kar sonchiye ke Musalmano ka Kitna bada Nuqsan ho raha hai.? Aur Kya Aisa Karne waale Nadaani me Yahood wa Nasaara aur Dushman-e-Islam ki Sazisho’n ka shikar nahi ban rahe hain.? Kya Ghair-Muqallideen ki Nigaaho’n me Fiqh Hanafi hi Sab se Badi Gumrahi hai.? Aap ko Qadyaniyo’n se, Shio’n se, Munkareen-e-Hadees se Itna Baer nahi Jitna Hanafiyo’n se hai. Aisa Kyon? 95% Kitabein Aap ki to Ahnaf ke khilaf hi hoti hain. Agar Ahadees ki Kitabein likhte hain to bhi Ahnaf ke Maslak ko hi Nishanah banaate hain. Akhir Kya baat hai ke Aap Qadyani, Shio’n, Munkareen-e-Hadees ko Nishanah Kyon nahi banaate.?
Ghair-Muqallideen Zor-o-Shor se Baland Baang da’wa to karte hain ke sirf SAHEEH HADEESO’N per Amal karte hain. Za’eef Hadeeso’n ko Nahi maante, Lekin Inki Koi bhi Kitab ZA’EEF Ahadees se Khaali nahi. Aur Hamara da’wa hai ke Ghair-Muqallideen Jis tareeqah per Namaz parhte hain Wo Apne Is Tareeqah per Mukammal Namaz ko SAHEEH AHADEES se hargiz Sabit nahi kar sakte.
Note:
1) Tark-e-Rafaul-Yadain ki Hadees’on per Baaz Johala Ghair-Muqallideen ne be-zaa Aitrazaat bhi kia hai. Un aitrazaat ke Zawabaat is blog per mojood hai, niez Haq ko wajeh karne ke liye waqt ke sath naye article Insha’Allah ate rahenge.
2) Sheikh Asif Ahmad (Damat Barakatuhum) “Sunnat -e- Rasool -us- Saqlain [صلى الله عليه و سلم] fi Tark -e- Rafa -ul- Yadain” kitab mai 300 se zayed riwayat Sirf Namaz ki Shuroo’ me Takbeer-e-Tehreemah ke waqt Rafaul-Yadain karne ki naqal ki hai.
Ek Mughalte Ka Jawaaab: Ghair-Muqallideen 400 riwayat Rafa -ul- Yadain karne ki baat karte hai. Ye mahez dhoka hai. Un 400 main 300 humari riwayat aur dono sajdo’n ke darmiyaan, Salam ke waqt Rafa -ul- Yadain riwayat samil rehti hai. Humara dawa hai Ta-Qayamat ye log apne usool ke tahet sirf 400 Sahih Hadees nahi dikha sakte.
RUKU SE PEHLE AUR BAAD ME RAFAYADAIN WALI HADEESEN MANSOOKH HAIN, IS LIYE HAZRAT ALAI RadiALLAHO Anhu NE BI CHHOD DIYA THA:
Wakee’ -> Abu Bakar An-Nahshali -> Aasim bin Kulaib -> Apne Waalid (Kulaib bin Shihab) se rivayat karte hain ke, “Be-Shakk! Hazrat Ali (raz.) Namaz shuroo karte to RafaulYadain karte the, Iske ba’d Nahi karte the.” [Musannaf Ibne Abi Shaibah Raqam# 2457]
ABU BAKAR BIN ABDULLAH BIN QATTAAF AN-NAHSHALI (rahmatullahi alaih):
Ye, Is Hadees ke Markazi Raavi hain. Aur Ye [SAHIH MUSLIM; SUNAN TIRMIZI; SUNAN NASA'I; IBNE MAJAH] ke Raavi hain aur Jam’hoor Muhaddiseen ne Aap ko SIQAH, SAALIH, SUDOOQ, SABT, HASANUL HADEES qarar diya hai.
ABU BAKAR AN-NAHSHALI KI TA’DEEL:
1. Imam Yahya bin Mu’een (rah.) ne Kaha, SIQAH. [Tareekh Yahya bin Mu'een 1/47]
2. Imam Ahmed bin Hanbal (rah.) ne kaha, SIQAH. [Al-Illal Wal Muarifah# 4371]
3. Imam Abu Hatim (rah.) ne Kaha, Sheikh Saalih. [Al-Jarah Wa Ta'deel# 1536]
4. Hafiz Zehbi (rah.) ne kaha, SIQAH. [Al-Kashif# 6548]
5. Imam Ahmed bin Yunus (rah.) ne Kaha, Sheikh Saalih. [Tareekh Ad-Doori # 943]
6. Hafiz Ibne Hajar (rah.) ne Kaha, SUDOOQ. [Taqreeb At-Tehzeeb # 8001]
7. Imam Abu Dawood (rah.) ne Kaha, SIQAH. [Tehzeeb At-Tehzeeb # 8329]
8. Ibne Manjooya (rah.) ne kaha, Sahih Muslim ke Rijaal me hain. [Rijaal Muslim # 1961]
9. Ibnul Imad Al-Hanbali (rah.) ne Kaha, SUDOOQ. [Shundaat Az-Zahab 1/254]
10. Imam Ijla (rah.) ne kah, SIQAH. [Muarifat As-Siqaat # 2102]
11. Imam Ibne Mahdi (rah.) ne Kaha, Siqaat Masheikhatul Koofah. [Tehzeeb At-Tehzeeb #8329]
In A’imma-e-Fuqaha’ wa Muhaddiseen ke Khilaf Ghair Muqallid Zubair Ali Za’i Aam Logo’n ki Ankho’n me Dhool Jhonkte hue likhta hai:
“Abu Barkar An-Nahshali wali rivayat Jo doosri Kitabo’n me hai, Wo Uske WEHAM wa KHATA’ ki wajah se ZA’EEF hai.” [Zarb-e-Haqq asal me Mazroob-e-Haqq: 21, Pg 38]
Zubair Ali Za’I Sahab.! Ye Abu Bakar An-Nahshali (rah.) ka Weham Nahi balke, Aap ka Fareib hai. Jo ke Jam’hoor ki Tauseeq Jo ooper Guzar chuki hai ke Muqaablah me Mardood (Rejected) hai.
Mazeid Ye ke Abu Bakar An-Nahshali (rah.) se Hazrat Ali (raz.) ki Is TARK RAFAUL-YADAIN wali Hadees ko Kayi Siqaat ne rivayat kiya hai.
1. Wakee’ bin Al-Jarrah [Musannaf Ibne Abi Shaibah, Raqam# 2457]
2. Abu Nu’aym [Al-Ausat Li Ibne Munzar (rah.), Raqam# 1343]
3. Abu Ahmed [Sharah Mu'anil Aasaar, Raqam# 1252]
4. Ahmed bin Yunus [Sharah Mu'anil Aasaar, Raqam#1252]
5. Imam Muhammad [Muwatta Muhammad pg94]
6. Isma’eel bin Aabaan [Musannifat Abi Ja'far Raqam# 542]
Aur In Sabhi Hazraat ne Ek hi baat Aap se Naqal ki hai ke Hazrat Ali (raz.) sirf Takbeer-e-Tehreemah ke waqt Rafaulyadain karte the aur iske ba’d Kisi bhi Jagah nahi karte the.
Aur Imam Muhammad (rah.) ne Ek rivayat aisi bhi Naqal ki hai Jisme Abu Bakar An-Nahshali (rah.) maujood nahi hain. Goya ke Ye rivayat Abu Bakar An-Nahshali (rah.) ki Mutabi’at kar rahi hai.
Muhammad bin Abaan bin Saaleh -> Aasim bin Kulaib -> Apne Waalid (Kulaib bin Shihaab) se rivayat karte hain, (Jo ke Hazrat Ali (raz.) ke As’haab me se the) Unhone kaha ke, Be-shakk! Hazrat Ali (raz.) Takbeer Aula ke sath RafaulYadain karte the, Wo Takbeer Jiske sath Namaz shuroo’ ki Jati hai, Phir poori Namaz me Kisi bhi Jagah RafaulYadain Nahi karte the. [Muatta Muhammad Raqam# 105]
Is rivayat me Muhammad bin Abaan Jamhoor ke Nazdeek (Za’eef) Raavi hain magar Is Hadees me Unka Zu’af Mizr nahi Kyonke Abu Bakar An-Nahshali (rah.) SIQAH Raavi ne Inki MUTABI’AT kar rakhi hai.
Aur Yehi Hadees Ahl-e-Bait ki Sunahri Sanad se bhi Mazkoor hai. Ye Kitab Sunniyo ke Imam Hazrat Zain Al-Aabideen (rah.) ki hai.
Sayyiduna Zaid bin Ali (rah.) -> Ali bin Hussain (rah.) -> Hussain bin Ali (raz.) se rivayat hai ke, “Hazrat Ali (raz.) Takbeer-e-Oola me Apne Dono Hath Kaano ke ooper ke Hissah tak Uthaate, Phir Rafaul-Yadain Nahi karte Yahan tak ke Namaz poori kar lete.” [Musnad-e-Zaid bin Ali (rah.) Page 100]
(NAAM NIHAAD) AHL-E-HADEES, ZUBAIR ALI ZA’I KE AITRAZAT AUR USKE JAWABAT:
AITRAZ# 1: “Marwi hai ke Sufyan Sauri ne Is Asar ka Inkar kiya hai.” [Juz' RafaulYadain Raqam# 11; Noorul Ainain pg 165]
JAWAB# 1:
(a) Is Aitraz me Hadees ko Za’eef kehne ki Koi Wajah nahi bayan ki hai. Lihaza Ye JARAH MUBHIM hai, Jo Qabil-e-Qubool Nahi Kyonke Jawab to Tab hi diya Ja sakta hai Jab Wajah bayan ki jaaye Ya’ni JARAH MUFASSAR honi chahiye warna Ye Aitraz Mardood hi rahega.
(b) Imam Bukhari (rah.) ne Jo Asal Ibarat Naqal ki hai mae Sanad mulaahizah farmayein: “Aur Abdur Rahman bin Mehdi (rah.) ne kaha: Maine (Sufyan) Sauri ke saamne An-Nahshali (An) Asim bin Kulaib (rah.) wali rivayat bayan ki to Unhone Iska Inkar kiya.”
Imam Bukhari (rah.) ki Paida’ish hui [194 Hijri] me aur Abdur Rahman bin Mehdi (rah.) ki Wafaat hui [198 Hijri] me Ya’ni Abdur Rahman bin Mehdi (rah.) ki Wafaat ke waqt Imam Bukhari (rah.) sirf 4 Saal ke Bachche the.
Ab Zubair Ali Zai ko chahiye tha ke Wo Imam Bukhari (rah.) ka Samaa’ Abdur Rahman bin Mehdi (rah.) se sabit kare.? Al-Gharz Is Aitraz ki Sanad Munqata’ hone ki wajah se bhi Ye Aitraaz Mardood (rejected) hai.
Zubair Ali Sahab.! Mukhalifeen Agar Munqata’ rivayat peish karein to Aap ka Qalam unki Tardeed karne me Rukta Nahi Lekin Jab Aap ki NAFS-PARASTI ki baat aayi to Munqata’ rivayat se Istedlaal Karne me Aap ko Sharm bhi Nahi aati.
AITRAZ# 2: Imam Usman bin Sa’eed Ad-Darmi (rah.) ne Isko Waahi (Kamzor) kaha. [Sunan Al-Kubra 2/80 ba-hawala Noorul Ainain pg 165]
JAWAB# 2: Imam Darmi (rah.) ki Ye JARAH MUFASSAR hai Magar Zubair Ali Za’i ne Isi me Apni Aafiyat Samjhi ke Poori JARAH Naqal na ki Jaaye. Kyonke Ye JARAH Asal me Koi JARAH hai hi Nahi balke TARJEEH ka Masla’h hai.
Aur Jab tak JARAH MUFASSAR Na ho Ya’ni Hadees par Aitraz ki wajah Ma’loom na ho, Jawab dena Mushkil hota hai. Isliye Hum Yahan par Imam Darmi (rah.) ki Mukammal Ibarat Naqal karte hain aur is Aitraz ka Jawab dete hain.
Usman Daarmi (rah.) ne farmaya ke, “Ye Hadees Is Sanad se Waahi (Kamzor) hai Kyonke Hazrat Ali (raz.) ne Nabi (sallallahu alaihi wa sallam) se RafaulYadain karna rivayat kiya hai. To Ye Nahi ho sakta ke Hazrat Ali (raz.) Khud hi Nabi (sallallahu alaihi wa sallam) se RafaulYadain Karna rivayat karein aur Phir Iski Mukhalifat karein.” [As-Sunan Al-Kubra Raqam# 2637]
Qaraeen-e-Kiraam.! Imam Darmi (rah.) ka Ye Aitraz aisa Nahi hai ke Hazrat Ali (raz.) se SAHIH SANAD se marwi Is TARK RAFAUL-YADAIN wali Hadees ko ZA’EEF bana sake. Kyonke Imam Darmi (rah.) ne baghair Kisi Raavi par Jarah Naqal kiye hi Is Sanad ko Kamzor kaha hai, Lekin Haqeeqat Ye hai ke Is Hadees ke Tamam Raavi SIQAH hain. Aur Mazeid Ye ke Imam Darmi (rah.) Khud Jis Hadees-e-Ali (raz.) se Istedlaal Kar rahe hain Jisme RafaulYadain karne ka Zikr hai, Wo Abdur Rahman bin Abi Zinad ki wajah se ZA’EEF hai.
Imam Darmi (rah.) to Isbaat RafaulYadain ki Rivayat ko Hazrat Ali (raz.) se Husn-e-Zann ki wajah se Tarjeeh dene ki Koshish Kar rahe the. Jab ke Hum Ahnaf bhi Hazrat Ali (raz.) se Husn-e-Zann ki bina per Yehi kehte hain ke Hazrat Ali (raz.) ne Rasoolullah (sallallahu alaihi wa sallam) ko Rafaul-Yadain karte dekha hai to Iski MUKHALIFAT Wo Kaise Kar sakte hain.? Is tarah se to Aap (raz.) ki ADAALAT hi Saaqit ho Jaayegi aur Ahl-e-Sunnat Wal Jama’t, Ahnaaf ka Aqeedah hai ke Tamaam Sahaba (raz.) AADIL the.
Jab Hazrat Ali (raz.) ne Khud Rafaul-Yadain Nahi kiya aur Ye baat Aap (raz.) se SAHIH SANAD se saabit ho gayi to Ma’loom hota hai ke Hazrat Ali (raz.) ke Paas bhi Rukoo’ se Pehle aur ba’d me Rafaul-Yadain ki SUNNIYAT Mansooq hai. Lihaaza Aap (raz.) ne Isko TARK kar diya.
Chunacha Muhaddis Ibne Daqeeq Al-Eid (rah.) farmate hain: “Daarmi (rah.) ne Jo kuch Kaha hai Wo (Ya’ni Tark Rafaulyadain wali Hadees) Za’eef hai Kyonke Unhone ba-qoul Khud RafaulYadain ki rivayat ko Jo ke Hazrat Ali (raz.) se marwi hai, Tark RafaulYadain ke Amal ke Za’eef hone par Hazrat Ali (raz.) par Husn-e-Zan karte hue Daleel Pakdi hai, to Is Soorat me Mukhalif ko bhi Haqq pohanchta hai ke Wo Is muamle me iske Bar Aks kar ke Hazrat Ali (raz.) se Husn-e-Zan karte hue TARK RAFAULYADAIN ke Amal ko RafaulYadain ke liye NAASIKH bana daale.” [Kitabul Imam ba-hawala At-Ta'leeq Al-Mumajjid pg 92, Nasbur Raayah 1/413]
Muhaddis Kabeer, Imam Tahavi (rah.) likhte hain: “Be-Shakk! Hazrat Ali (raz.) Hamesha Nabi Kareem (sallallahu alaihi wa sallam) ko RafaulYadain karte dekhte rahe hain, Phir Wo Is Rafa’edayn ko Rasoolullah (sallallahu alaihi wa sallam) ke ba’d Chhor dete hain to Iski wajah sivaaye iske aur Kuch Nahi ke Unke Nazdeek Is Rafa’ ka Naskh (Yani Mansooq hona) sabit ho chuka tha. So Jab Hazrat Ali (raz.) ki Hadees (Tark RafulYadain wali) SAHEEH ho gayi to Is me Un Logon ke liye bohat Badi Hujjat mil gayi Jo Rafaulyadain ke Qaayel Nahi hain.”
Imam Tahavi (rah.), Imam Darmi (rah.) ki Peish Kardah Isbaat Rafaulyadain wali Rivayat ke baare me farmate hain: “Hadees, Ibne Abi Zinaad ki wajah se Khata’ hai.” aur mazeid likhte hain: “Ye rivayat Fi Nafsihi Za’eef hai.” [Sharah Muanil Aasaar 1/163]
Allamah Mardini (rah.) ne bhi Imam Darmi (rah.) ke Aitraz ka Jawab dete hue likha: “Ye Sanad (Ya’ni Tark Rafulyadain wali) Kaise Waahi (Kamzor) ho sakti hai.? Balke Kamzor to Wo Sanad hai Jo ke Ibne Abi Rafe’ an Ali (raz.) rivayat ki hai (Ya’ni Isbaat Rafaulyadain wali), Kyonke Uski Sanad me Abdur Rahman bin Abi Zinaad hai aur iska Zikr pichhle baab me ho chuka hai.” [Al-Jawahar An-Naqi 2/79]
Aur Allamah Mardini (rah.) ne Pichhle Baab me likha tha: “Abdur Rahman bin Zinaad ke baare me Ahmed bin Hanbal (rah.) ne Kaha ke Wo Muztaribul Hadees hai aur Abu Hatim (rah.) ne kaha ke Is se Ihtijaaj nahi kiya Ja sakta aur Amr bin Ali (rah.) ne kaha ke Isko Ibne Mehdi (rah.) ne (ba-sabab Za’eef hone ke) TARK kar diya.” [Al-Jawahar An-Naqi 2/73]
Is Tehqeeq se waazeh hua ke Imam Usman Darmi (rah.) ka Aitraz SAHIH NAHI aur deegar Muhaddiseen ne Unke Is Aitraz ko Radd karte hue Tafseeli Jawab diya hai.
AITRAZ# 3: “Imam Shaafa’i (rah.) ne Isey Ghair Saabit kaha.” [Sunan Kubra Bayhaqi 2/81, Noorul Ainain pg 165]
JAWAB# 3: Qaaraeen Kiraam! Is Jarah ki Sanad (Chain) wa Asal Matan (Text) mulaahizah farmayein.
“Za’frani ne kaha ke Imam Shafa’i ne QADEEM (Ya’ni Pehle) farmaya ke Hazrat Ali wa Ibne Mas’ood (raziallahu anhuma) se saabit nahi.” [Sunan Kubra Bayhaqi]
(a) Is Jarah ki Sanad Muttasil (continuous) Nahi hai balke Munqata’ hai. Aal Peerdaad Zubair Ali Zai Munqata’ Sanad se Logo’n ko Ulloo bana raha hai.
(b) Aur Matan (Text) se Saaf Zaahir hai ke Ye Imam Shafa’i (rah.) ka QADEEM (Pehle wala) Qoul hai.
Munqata’ aur Qadeem Qoul se Hazrat Ali (raz.) ki SAHEEH SANAD se marwi Tark Rafaulyadain ki Hadees ko Za’eef sabit karna to Koi Zubair Ali se seekhe. Innalillahi wa Inna Ilaihir Raji’oon.
AITRAAZ# 4: “Imam Ahmad (rah.) ne Goya Iska Inkaar kiya hai.” [Al-Masaail Al-Ahmed 1/343, Noorul Ainain pg 165]
JAWAB# 4: Zubair Ali Za’i ne Aam Logo’n ko GUMRAAH karne ke liye Koi KASAR nahi chhor rakhi hai, kyonke Ye Kitabein Aam Logo’n ko dastaras Nahi, to Iska Faaydah uthaate hue Isne Jo bhi Marzi me aaya likhta gaya, magar Ye bhool gaya ke Haqq to Akhir Haqq hi hota hai.
Qaraeen-e-Kiraam! Pehle Imam Ahmed (rah.) ke Alfaaz mulaahizah farmayein aur Phir Zubair Ali ki Daghabazi ka Faislah Khud karein.
Imam Ahmed (rah.) ne kaha ke, “Mere Ilm ke mutabiq Asim bin Kulaib (rah.) se Abu Bakar An-Nahshali (rah.) ke alawah Kisi aur ne rivayat Nahi ki hai.” [Al-Illal Wa Muarifat Ar-Rijaal Raqam# 717]
Qaaraeen-e-Kiraam.! Is hawale me Imam Ahmed (rah.) ne Hazrat Ali (raz.) ki Tark Rafaul-Yadain wali Hadees ka Inkar Nahi kiya balke Sanad ke Raavi Aasim bin Kulaib (rah.) se Abu Bakar An-Nahshali (rah.) ke Akele rivayat karne ke baare me kaha hai. Agar Usool-e-Hadees ki Ro’ se dekha Jaaye to SIQAH Raavi ki rivayat Qabil-e-Qubool hoti hai agarchah Ek hi SANAD se Kyon na marwi ho.
Imam Ahmed (rah.) ne kaha hai ke Unke AA’LAMAHU (Ya’ni Unke Ilm ke mutabiq) to ooper guzar chuka hai ke Asim bin Kulaib (rah.) se rivayat karne waale Abu Bakar An-Nahshali (rah.) Akele Nahi hain balke Muhammad bin Abaan (rah.) bhi Asim bin Kulaib (rah.) se rivayat karte hain. Phir bhi Usool Hadees ki Roshni me SIQAH Raavi ki Munfarid rivayat agar Ausaq (Ya’ni Us se bhi Zyadah Siqah Raavi) ke Khilaf na ho to Qabil-e-Qubool hoti hai.
Aur Aitraz ki Ibarat “Imam Ahmed ne goya iska Inkar kiya hai.” [Al-Masaail Al-Ahmed 1/343] se saaf Zaahir hai ke Ye Imam Ahmed (rah.) ka Apna Qoul Nahi hai balke Unke Bete Abdullah bin Ahmed (rah.) ka Apna Faham (Samajh) hai. Jabke Imam Ahmed (rah.) ke Muqaable me Unke Bete ki Samajh Mazboot Nahi hai.
Arab ke Mash’hoor Aalim Basheer Ali Umar (rah.) likhte hain: “Is rivayat me ke Imam Ahmed is baat ki Nafi karte hain ke Unke Ilm ke mutabiq Abu Bakar An-Nahshali (rah.) ke liye Koi Mutaabe’ nahi. Is se Ye to sabit nahi hota ke Is ka Koi doosra Mutaabe’ maujood hi na ho. Doosri baat Ye ke, Unke bete (Abdullah) Ye samjhe hain ke Imam Ahmed (rah.) ne Mutaabe’ ki Nafi ki, lihaza Yaqeeni taur par nahi kaha ja sakta Unke bete Jo samjhe, Wo Sahih bhi ho. Abu Bakar An-Nahshali (rah.) se muraad Abu Bakar bin Abdullah bin Qattaf hain, Inko Imam Ahmed (rah.) ne SIQAH qarar diya hai. Sahih Ye hai ke Asim bin Kulaib (rah.) se Ye Hadees Kulaib bin Shihab (rah.) se Ye Hadees rivayat karne me Wo Munfarid Nahi hain balke Asim se Muhammad bin Abaan ne Inki Mutabi’at ki hai. Imam Muhammad (rah.) ne Iski Takhreej ki hai aur DarQutni ne Isey Ta’leeqan Zikr kiya, isiliye Imam Ahmed (rah.) ne Yaqeen ke sath Mutaabe’ ki NAFI nahi ki balke Ye kaha ke Mere Ilm ke mutabiq iska Koi mutaabe’ nahi.” [Manhaj Imam Ahmed (rah.) 2/789]
Is darj baala hawalah se darj zail Nukaat waazeh hote hain.
1. Is Hadees ke baare me Imam Ahmed (rah.) ne Inkar nahi kiya balke Ye Alfaaz Unke Bete Abdullah (rah.) ka Apna Faham hai.
2. Imam Ahmed (rah.) ne Abu Bakar (rah.) ka Tafarrud bayan kiya hai aur Khud Unhone hi inko SIQAH kaha hai.
3. Is Hadees me Abu Bakar An-Nahshali ki Mutabi’at Muhammad bin Abaan ne bhi ki hai.
4. Imam Ahmed (rah.) ne An-Nahshali ki Mutaabe’ ka Inkar Nahi kiya balke Apne Ilm ki wusa’at ka inkar kiya hai.
Agar An-Nahshali (rah.) Munfarid bhi hote tab bhi Unke SIQAH hone ki wajah se Ye Hadees SAHIH aur SABIT hi hai.
AITRAAZ# 5: “Imam Bukhari (rah.) ne Jarah ki.” [Juz' RafaulYadain: 11, Noorul Ainain pg 165]
JAWAB# 5: Imam Bukhari (rah.) ne Is Hadees ki Sanad par Koi Aitraz waarid nahi kiya hai. Imam Bukhari (rah.) ne bhi TARJEEH ka mauqaf Iqtiyar kiya hai Jis tarah Imam Darmi (rah.) ne Apnaya tha.
Imam Bukhari (rah.) ki asal Ibarat mulaahizah farmayein. “Ubaidullah ki Hadees ASAHA (Ya’ni Zyadah SAHEEH) hai sath Iske ke Kulaib (rah.) ki, Is Hadees me Rafaedayn ko Yaad Nahi rakha gaya aur Ubaidullah ki Hadees (Isbaat) Gawaah hai.”
Qaaraeen-e-Kiraam.! Imam Bukhari (rah.) ki TARJEEH ko JARAH kehna Zubair Ali Za’i ka Khula FAREIB hai. Imam Bukhari (rah.) ne Tark Rafaulyadain wali Hadees ki Sanad par Kisi Qism ka Aitraz naqal nahi kiya balke Hazrat Ali (raz.) ki doosri Hadees ko ASAHA (Zyadah Sahih) keh kar TARJEEH di hai. Aur Aitraaz# 2 ke tehat Guzar chuka hai ke Ye TARJEEH wale MASLAK ka Jawab.
ASAL HAQEEQAT:
Imam Muhammad (rah.) farmate hain ke, “BADRI SAHABA (raz.) Jo Pehli Saff me Kharey hote the aur Nabi (sallallahu alaihi wa sallam) ki Namaz ko Sab se Zyadah Jaante the, Kisi se bhi Rafaul-Yadain ba’d TEHREEMAH ki Hadees SIHAT ko Nahi Pohanchti, Na hi Kisi BADRI se Ye Rafaul-Yadain karna SIHAT ko Pohncha, Jab ke Humein Hazrat Ali (raz.) aur Hazrat Abdullah bin Mas’ood (raz.) se Nihayat Mazboot Tareeqah se Ye baat Pohnchi hai ke Ye Namaz me Pehli TAKBEER ke ba’d Rafaul-Yadain Nahi karte the.” [Kitab Al-Hujjah 1/95]
Imam Bukhari (rah.) ne Apni JAMI’ SAHEEH me Sirf Abdullah bin Umar (raz.) aur Ek Musafir Sahabi, Malik bin Huwairis (raz.) ki Hadees Laaye hain aur Imam Muslim (rah.) ne Apni SAHIH me Ek aur Musafir Sahabi ko dhoond liya aur wo hain Wa’il bin Hujar (raz.) Jab ke In 3 Sahaba (raz.) me se Koi bhi BADRI SAHABI Nahi hain. Aur Na Inki Ahadees me DAWAAM (Hameshgi) Rafaedayn ka Saboot milta hai aur Na Un Sahaba (raz.) ka Apna Rafaedayn per MUWAZABAT karna saabit hota hai.
Imam Bukhari (rah.) ne Apne Risaalah [Juz’ Rafaedayn] me Apne Dada Ustaad Imam Muhammad (rah.) ke Challenge ko Qubool karte hue Pehli Hadees Hazrat Ali (raz.) se Laaye hain Jo waqeatan BADRI Sahabi hain.
Lekin Is Hadees ki Sanad me Moosa bin Uqbah se Ibne Juraij ne rivayat ki hai Jisme Rafaedayn ka Zikr tak Nahi hai aur sirf Abdur Rahman bin Abi Zinaad ne Rafaedayn ka Zikr kiya hai. Imam Bukhari (rah.) ne Ibne Juraij (rah.) se to Kayi rivayatein Apni [JAMI’ SAHEEH] me laayi hain per Abdur Rahman bin Abi Zinaad ki Sanad se Ek bhi rivayat Nahi layi hai. Ma’loom hota hai ke Imam Bukhari (rah.) Apne Rafaul-Yadain ke Maslak ko Saabit karne ke liye ZA’EEF Raavi se bhi Ihtijaaj karne lag gaye.
ABDUR RAHMAN BIN ABI ZINAAD:
Imam Tirmizi (rah.) farmate hain ke, Imam Bukhari (rah.) farmate the ke Imam Malik (rah.) Is Abdur Rahman bin Abi Zinaad ke ZU’AF ki taraf Isharah karte the. [Jami’ Tirmizi, Kitab At-Tahaarah pg 29]
Yehi wajah thi ke Abdur Rahman ke MADANI hone ke ba-wajood Imam Malik (rah.) ne Unse Ek bhi rivayat Nahi li hai Apni MUATTA me.
Isi tarah Imam Ali bin Madeeni (rah.) farmate hain, “Hamaare Muhaddiseen ke Haan Wo Za’eef hai.” [Taareekh Baghdad 10/228]
Hafiz Ibne Hajar (rah.) farmate hain ke Abdur Rahman bin Abi Zinaad SUDOOQ hain, Ye Baghdad aaye to Inka HAAFZAH bigad chuka tha. [Taqreeb At-Tehzeeb]
Aur [Tirmizi, Abu Dawood waghera] me In se rivayat karne wale Raavi hain Suleiman bin Dawood Hashmi aur Ye Baghdadi hain. To ma’loom hua ke Jab tak Abdur Rahman ka Haafzah SAHEEH raha Unhone Rafaedayn ka Naam tak nahi liya aur Jab Haafzah Kharaab ho gaya to Rafaedayn ka Zikr karna shuroo kar diya kyonke Ye Hadees doosre Raaviyo’n Ibne Juraij (rah.) waghera se bhi marwi hai magar Kisi ne bhi Rafaul-Yadain ka Zikr tak Nahi kiya.
Aur Baqya A’immah ki Jarah ooper Jawab# 2 per Allamah Mardini (rah.) ke Qoul me Guzar chuki hai.
Imam Bukhari (rah.) ne TARJEEH ka mauqaf apnaate hue HADEES ko SAHIH kaha hai, Jo ke Asal me Za’eef hai. Lihaaza Imam Bukhari (rah.) ki Ye Jarah Tark Rafaul-Yadain wali Is Hadees ko ZA’EEF saabit Nahi kar sakti.
AITRAAZ# 6: “Ibne Mulqan ne isey ZA’EEF LA YASAHA ANHU kaha.” [Al-Badr Al-Muneer 3/499]
JAWAB# 6: Zubair Ali Za’i ne Hafiz Ibne Mulqan (rah.) ko Apni Kitab [ANWAR AT-TAREEQ pg 114] Par Mash’hoor SOOFI HAFIZ Siraj uddin…… Ibne Mulqan likha hai.
Zubair Ali ko Jab Matlab ki baat Nazar aati hai to Soofya-e-Kiraam (rah.) ke Hawalajaat se Istedlaal karte hain magar Jab Aapki matlab ki baat Na ho to Soofya-e-Kiraam (rah.) par TA’N wa TASHNEE’ karte hain Unke Aqaa’id ko SHIRKIYAH wa KUFRIYAH saabit karte hain. Ye Kaisi Ahl-e-Hadeesiyat hai ke TASAWWUF ko Bid’at bhi kehte hain aur Tasawwuf ke Qaayeleen se Hujjat bhi Qaayem karte hain.?
Al-Gharz, Ye JARAH MUBHIM hai kyonke Hadees ko ZA’EEF kehne ki Koi Wajah Nahi bayan ki gayi hai, lihaza Deegar Muhaddiseen ke Nazdeek MUFASSAR TASHEEH ke muqablah me Ye MUBHIM JARAH Qabil-e-Qubool nahi. Aap ka Is hawale ko Naqal karna hi SAHEEH Nahi hai.
Zubair Ali Za’i mazeid likhta hai ke, Jam’hoor Muhaddiseen ke Nazdeek Ye Asar Za’eef wa Ghair Sabit hai, Lihaza Is se Istedlaal Mardood hai. [Noorul Ainain pg 165]
HADEES HAZRAT ALI (raz.) KO SAHEEH KEHNE WALE MUHADDISEEN-E-KIRAAM
1. Imam Tahavi (rah.) ne kaha, Ye Hadees Sahih hai. [Al-Radd Alal Karaabeesi Li Tahavi ba-hawala Jawahar An-Naqi 2/79]
2. Imam Ibne Turkmani (rah.) ne kaha, Rijaalahu Siqaat. [Al Jawahar An Naqi 2/78]
3. Allamah Badruddin Aini (rah.) ne kaha, Saheeh Ala Shart Muslim. [Umdatul Qaari 5/273]
4. Hafiz Za’layi (rah.) ne kaha, Wa Huwa Asar Saheeh. [Nasbur Raayah 1/406]
5. Hafiz Ibne Hajar (rah.) ne kaha, Rijaalahu Siqaat. [Ad-Diraayah 1/152]
6. Imam DarQutni (rah.) ne kaha, Mauqoofan Sawaban. [Al-Illal DarQutni 4/106]
7. Mullah Ali Qari (rah.) ne kaha, Wa Huwa Asar Saheeh. [Fath Baab Al Inaayah 1/257]
8. Allamah Mardini (rah.) ne kaha, Rijaalahu Siqaat. [Al Jawahar An Naqi 1/78]
9. Muhaddis Qasim bin Qutlubagha, Sanadihi Siqaat. [At Ta'reef wal Akhbaar pg 309]
10. Allamah Nemwi (rah.) ne kaha, Isnaduhu Sahih. [Aasaar As-Sunan pg 123]
Neiz In A’immah (rahmatullahi alaihim) ne Usool AL MUJTAHID IZA ASTADAL BI HADEES ke tehat Is Hadees ko SAHIH farmaya hai.
11. Imam Muhammad. [Kitabul Hujjah 1/97]
12. Imam Ibnul Qasim. [Al-Mudawwanah Kubra 1/71]
13. Imam Qudoori. [At-Tajreed 2/51]
14. Imam Mughaltai. [Sharah Sunan Ibne Majah 5/1473]
15. Imam Ibne Daqeeq. [Nasbur Raayah 1/413]
To saabit hua ke Jam’hoor Muhaddiseen ne Isey ZA’EEF Nahi balke SAHEEH Tasleem kiya hai.
Qaara-een Kiraam! Is darj baala Tehqeeq se waazeh ho gaya ke Hazrat Ali (raz.) se marwi Tark Rafaulyadain ki Sahih Hadis ke baare me SHUKOOK wa SHUBHAAT phailana Baatil aur Mardood hai aur Zubair Ali ke Peish kardah tamam Hawala Jaat Khud Uske Apne Muslimah Usool ke mutabiq SAHIH Nahi hain. Lihaaza Is Hadees ke Sahih hone me Koi Shakk wa Shubah ki Gunjaish Nahi hai.
Mujhe Is mauqe’ per Aisa Samajh me aata hai ke, Shaykh Abdul Qadir Jeelani (rah.) ne Apni [Ghunyat At-Taalibeen] me Jo SHAITAN KE ANDAY WAALI HADEES Naqal ki hai Wo Aal Peerdaad Zubair Ali Zai per bilkul FIT baithti hai.
Rasoolullah (sallallahu alaihi wa sallam) ne farmaya: DUSHMAN-E-KHUDA, IBLEES KHABEES PER JSINE APNI DUM APNI DUBAR (ANUS) ME DAAKHIL KAR KE 7 ANDEY DIYE AUR INSE 7 BACHCHEY PAIDA HUE JO AULAAD-E-AADAM KO GUMRAAH KARNE PER MUSALLAT HUE HAIN……………………. Doosre Ande se paida hue Shaitan ke Bachhey ka Naam hai “HADEES”, JO NAMAZIYON PER MAAMOOR HAI, INKO NAMAZ SE GHAAFIL KAR KE LAHOO WA LU’AB ME MASHGHOOL KARTA HAI………………..”
Zubair Ali bhi Logo’n ko Namaz ke Masaa’il me Ghalat Fahmiyaa’n Phaila kar SHUKOOK wa SHUB’HAAT me daal raha hai. Aur Khud ko AHL-E-HADEES bhi kehta hai.
Qaaraeen-e-Kiraam.! Ye rahe Zubair Ali Za’i ke Aitrazat ke Jawabat. Zubair Ali Za’i MASLAKI TA’SUB me Itna Andha ho gaya hai ke, Apne Maslak ke Khilaf pa kar Is SAHIH HADEES ko SHAHEED kar dena chahta hai. Lekin Is Jahil ko Kya pata ke Hazrat Imam Abu Hanifah (rah.) ko aise hi Imamul Aazam Fil Fuqaha’ Nahi kaha gaya hai.
RAFAYADAIN KO TARK KARNE WALE TAMAM RAAWI SAHEEH MUSLIM KE HAIN:
Hazrat Alqamah (rah.) kehte hain ke, Abdullah bin Mas’ood (raziallahu ta’la anhu) ne farmaya: “Kya Main Tumhein Rasoolullah (sallallahu alaihi wa sallam) waali Namaz Na Parhaon.? Phir Namaz Parhi aur Rafaul-Yadain Na kiya Magar Ek Martabah Shuroo’ Namaz me (Ya’ni TAKBEER-E-TEHREEMAH ke waqt).”
Imam Tirmizi (rahmatullahi alaih) farmate hain: Is BAAB me Baraa’ bin Aazib (raziallahu anhu) se bhi Rivayat hai. Hadees Ibn-e-Mas’ood (raziallahu anhu) HASAN hai aur Sahaba (raziallahu anhum) wa Taaba’een (rahmatullahi alaihim) me se Be-Shumaar Ahl-e-Ilm Yehi kehte hain aur Yehi Qoul Sufyan Sauri (rah.) aur Ahl-e-Koofah ka hai. [Tirmizi – Kitab: As-Salaah]
حَدَّثَنَا هَنَّادٌ حَدَّثَنَا وَكِيعٌ عَنْ سُفْيَانَ عَنْ عَاصِمِ بْنِ كُلَيْبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ عَنْ عَلْقَمَةَ قَالَ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ أَلَا أُصَلِّي بِكُمْ صَلَاةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى فَلَمْ يَرْفَعْ يَدَيْهِ إِلَّا فِي أَوَّلِ مَرَّةٍ.
قَالَ وَفِي الْبَاب عَنْ الْبَرَاءِ بْنِ عَازِبٍ قَالَ أَبُو عِيسَى حَدِيثُ ابْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ وَبِهِ يَقُولُ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ. { كِتَاب: الصَّلَاةِ – بَاب: مَا جَاءَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرْفَعْ إِلَّا فِي أَوَّلِ مَرَّةٍ }
Is Hadees Ke Kul Saat (7) Raavi Hain:
1. Hannad bin As-Saree (هَنَّادُ بْنُ السَّرِيِّ)
2. Wakee’ bin Al-Jarrah (وَكِيعُ بْنُ الْجَرَّاحِ)
3. Sufyan As-Sauri (سُفْيَانُ الثَّوْرِيُّ)
4. Aasim bin Kulaib (عَاصِمِ بْنِ كُلَيْبٍ)
5. Abdur Rahman bin Al-Aswad (عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ)
6. Alqamah (عَلْقَمَةَ)
7. Abdullah bin Mas’ood (Raziallahu Ta’la Anhu) [عَبْدُ اللَّهِ بْنُ مَسْعُودٍ]
Hannad Bin As-Saree (Rahmatullahi Alaih) Sahih Muslim Ke Rijaal Me Se Hain:
حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ حَدَّثَنَا أَبُو الْأَحْوَصِ عَنْ أَبِي إِسْحَقَ عَنْ عَمْرِو بْنِ مَيْمُونٍ عَنْ عَبْدِ اللَّهِ قَالَ قَالَ لَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَا تَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ قَالَ فَكَبَّرْنَا ثُمَّ قَالَ أَمَا تَرْضَوْنَ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ قَالَ فَكَبَّرْنَا ثُمَّ قَالَ إِنِّي لَأَرْجُو أَنْ تَكُونُوا شَطْرَ أَهْلِ الْجَنَّةِ وَسَأُخْبِرُكُمْ عَنْ ذَلِكَ مَا الْمُسْلِمُونَ فِي الْكُفَّارِ إِلَّا كَشَعْرَةٍ بَيْضَاءَ فِي ثَوْرٍ أَسْوَدَ أَوْ كَشَعْرَةٍ سَوْدَاءَ فِي ثَوْرٍ أَبْيَضَ.
{ كِتَاب: الْإِيمَانِ – بَاب: كَوْنِ هَذِهِ الْأُمَّةِ نِصْفَ أَهْلِ الْجَنَّةِ }
Scan Page
Wakee’ Bin Al-Jarraah Aur Sufyan As-Sauri (Rahmatullahi Alaihim) Sahih Muslim Ke Rijaal Me Se Hain:
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَأَبُو كُرَيْبٍ قَالَا حَدَّثَنَا وَكِيعٌ عَنْ سُفْيَانَ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ عَنْ كُرَيْبٍ عَنْ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ مِنْ اللَّيْلِ فَقَضَى حَاجَتَهُ ثُمَّ غَسَلَ وَجْهَهُ وَيَدَيْهِ ثُمَّ نَامَ.
{كِتَاب: الْحَيْضِ – بَاب: غَسْلِ الْوَجْهِ وَالْيَدَيْنِ إِذَا اسْتَيْقَظَ مِنْ النَّوْمِ}
Scan Page
Sufyan Sauri Aur Aasim Bin Kulaib (Rahmatullahi Alaihim) Sahih Muslim Ke Rijaal Me Se Hain:
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ حَدَّثَنَا سُفْيَانُ عَنْ عَاصِمٍ عَنْ الشَّعْبِيِّ عَنْ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَرِبَ مِنْ زَمْزَمَ مِنْ دَلْوٍ مِنْهَا وَهُوَ قَائِمٌ.
{ كِتَاب: الْأَشْرِبَةِ – بَاب: فِي الشُّرْبِ مِنْ زَمْزَمَ قَائِمًا }
Scan Page
Abdur Rahman Bin Al-Aswad Aur Alqamah (Rahmatullahi Alaihim) Sahih Muslim Ke Rijaal Me Se Hain:
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَأَبُو كُرَيْبٍ قَالَ يَحْيَى أَخْبَرَنَا و قَالَ الْآخَرَانِ حَدَّثَنَا أَبُو مُعَاوِيَةَ عَنْ الْأَعْمَشِ عَنْ إِبْرَاهِيمَ عَنْ الْأَسْوَدِ وَعَلْقَمَةَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ح و حَدَّثَنَا شُجَاعُ بْنُ مَخْلَدٍ حَدَّثَنَا يَحْيَى بْنُ أَبِي زَائِدَةَ حَدَّثَنَا الْأَعْمَشُ عَنْ مُسْلِمٍ عَنْ مَسْرُوقٍ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُ وَهُوَ صَائِمٌ وَيُبَاشِرُ وَهُوَ صَائِمٌ وَلَكِنَّهُ أَمْلَكُكُمْ لِإِرْبِهِ.
{ كِتَاب: الصِّيَامِ – بَاب: بَيَانِ أَنَّ الْقُبْلَةَ فِي الصَّوْمِ لَيْسَتْ مُحَرَّمَةً عَلَى مَنْ لَمْ تُحَرِّكْ شَهْوَتَهُ }
Scan Page
Alqamah (Rahmatullahi Alaih) Aur Abdullah Bin Mas’ood (Raziallahu Anhu) Sahih Muslim Ke Rijaal Me Se Hain:
حَدَّثَنَا يَحْيَى بْنُ حَبِيبٍ الْحَارِثِيُّ وَصَالِحُ بْنُ حَاتِمِ بْنِ وَرْدَانَ قَالَا حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ حَدَّثَنِي خَالِدٌ الْحَذَّاءُ عَنْ أَبِي مَعْشَرٍ عَنْ إِبْرَاهِيمَ عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِيَلِنِي مِنْكُمْ أُولُو الْأَحْلَامِ وَالنُّهَى ثُمَّ الَّذِينَ يَلُونَهُمْ ثَلَاثًا وَإِيَّاكُمْ وَهَيْشَاتِ الْأَسْوَاقِ.
{ كِتَاب: الصَّلَاةِ – بَاب: تَسْوِيَةِ الصُّفُوفِ وَإِقَامَتِهَا وَفَضْلِ الْأَوَّلِ فَالْأَوَّلِ مِنْهَا وَالِازْدِحَامِ}
Scan Page
To Ma’loom hua ke Ye Hadees SHART SAHIH MUSLIM per SAHIH hai. Jo Log Is HADEES ka INKAAR kar rahe hain Wo Asal me SAHIH HADEES ka Inkar Kar rahe hain.
HAZRAT ABU BAKR SIDDIQ RadiALLAHO Anhu NE BHI RAFAYADAIN NAHI KIYA:
Wazeh rahe ke ye zaeef rivayat Hazrat Abu Bakr Siddeeq Radiallahu Anhu Ke us amal ke Khilaaf he jo unse basanade Saheeh sabit hai. Chunanche Imam AbuBakr Ismaaeeli Rahimahullah Apni sanad se naq karte hai:
Hazrat Abdullah Bin Mas’ood Radiallahu Anhu Farmate hai “Maine Rasulullah Sallallahu Alaihi Wasallam, Hazrat Abu bakar Radiallahu AnhuAur Hazrat Umar Radiallahu AnhuKe saath namaz padhi, unhone puri namaz me sirf Takbeere Tehreemah ke waqt Rafa’yadayn ki.”
[Kitabul Muajjam, Imam Ismaeeli Jild:2 Pg:692, Sunan Kubra Imam Baihaqi Jild:2 Pg:79]
Aap (sallallahu alaihi wa sallam) ke Is Irshaad-e-Giraami per Sab se Zyadah Amal karne waale Sahaba-e-Kiraam (raziallahu anhum) hain. Hadees ki Kitabo’n me SAHEEH SANADO’N (Chain) se Ba’z Sahaba-e-Kiraam (raz.) se Sirf Namaz ki Shuroo’ me Takbeer-e-Tehreemah ke waqt Rafaul-Yadain (Dono Hatho’n ko Uthaana) Saabit hai aur Ba’z Sahaba-e-Kiraam (raz.) se Rukoo’ me Jaate waqt aur Uthte waqt aur Ba’z Sahaba (raz.) se Sajdo’n ke darmyan bhi Rafaul-Yadain karna sabit hai.
A’imma-e-Mujtahideen (rahmatullahi alaihim) ne In tamam rivaayaat me Tehqeeq ki aur Tehqeeq wa Tafteesh ke ba’d Jis Imam Mujtahid ko Jo Rivayat Zyadah SAHEEH nazar aayi Unhone Usko Ikhtiyar kiya hai.
Fuqaha’ wa Muhaddiseen Ahnaf (rah.) ke Nazdeek Sirf Takbeer-e-Tehreemah ke waqt Rafaul-Yadain karna chahiye Iske ba’d Nahi. Is tarah har Faqeeh wa Muhaddis ne Apni Tehqeeq ke mutabiq Ek Ek SUNNAT per amal kiya Lekin doosro’n ko Kabhi Ghalat nahi kaha. Kyonke Ye Iqtilaf Islam aur Kufr ka nahi hai aur Na hi Sunnat wa Bid’at ka hai balke Ye Iqtilaf Fro’i Masaa’il ka Iqtilaf hai Jo ke Mehmood hai. Agar Mujtahid Ghalti karta hai to Usko Apne Ijtihad ka Ek Ajar milta hai aur Agar Sahih baat ko Pa leta hai to Usko Do (2) Ajar milte hain Ek to Ijtihad ka aur doosra Sahih baat ko Paane ka. [Ba-Mutabiq Hadees Sahih Bukhari wa Sahih Muslim]
Aur Ghalti per bhi Ajar milna is baat ki Daleel hai ke Ye Iqtilaf Haqq wa Baatil ka Mi’yaar Nahi hai. Agar Haqq wa Baatil ka Mi’yaar hota to Ajar ka wa’da bhi na kiya Jata. Isiliye 4 Mazaheb [Hanafi, Shafai, Hanbali wa Maliki] ke darmyan bhi Yehi Fro’i Iqtilaf hai Magar Rasool (sallallahu alaihi wa sallam) ke Farmaan ki wajah se Ye Ek doosre ko Ghalat Nahi tehraate Kyonke Jab Allah Ta’la Ajar de raha hai to Hum Kaun hote hain ke Ajar milne walo’n ko GHALAT KAAR tehraayein.?
Lekin Maujoodah Daur ke Hindustani wa Pakistani Ghair-Muqallideen Ahl-e-Hadees Ahbaab (Jo sirf Qur’an wa Sahih Hadees per amal karne ka da’wa karte hain aur Kisi Teesri Cheez ka Inkar karte rehte hain) Namaz ke Andar Rukoo’ me Jaate waqt aur Uthte waqt aur Teesri Raka’t ke shuroo’ me Rafaul-Yadain karne ko Zaroori qaraar dete hue Ummat-e-Muhammadiyah me Khatarnaak Inteshaar Paida kar diya hai. Is Masla’h ko Jisme Sahaba (raz.) ke daur se Ahl-e-Ilm me Iqtilaf Chala aa raha hai Haqq wa Baatil ka Mi’yaar bana chuke hain. Rafaul-Yadain karne walo’n ko Ahl-e-Hadees aur Na karne walo’n ko Be-Namazi aur JAHANNAMI tak qaraar dene se peeche nahi hain.
Ghair-Muqallid Maulvi Abdul Shakoor Abdul Qadir likhta hai: “Haqq Mazhab Ahl-e-Hadees hai, aur Baaqi JHOOTE aur JAHANNAMI hain, To Ahl-e-Hadeeso’n per WAJIB hai ke In Tamaam Gumrah Firqo’n se Bachei’n.” [Siyaahatul Janaan Bi-Manaakihat Ahlul Eimaan Page 4]
Mazeid likhta hai: “Maulvi Muhammad Joonagarhi ne Apni Tasneefaat me Hanafiyo’n ko GUMRAAH aur Firqah NAJIYAH se KHAARIJ qaraar diya hai.” [Page 11]
Ghair-Muqallideen ne Is Fro’i Iqtilaf ki bunyad per Hanafiyo’n ke JAHANNAMI hone tak ka Faislah Saadir farma diya hai. Allah ki Panah ho.
Aur Is silsilah me Kabhi Kazab Bayani se bhi Kaam lete hain aur Kabhi Ye Bachkaana Shoshah Chhorte hain ke, Kya Rasoolullah (sallallahu alaihi wa sallam) Chaar-Chaar Tareeqah se Namaz parhte the.? Jab ke Khud Ghair-Muqallideen ki Namaz Ek Masjid me bhi Ek Jaisi Nahi hoti. Arz hai ke Ye Fro’i Iqtilaf Ahadees me Zaahiri Tazaad ki wajah se Aur Ahadees ke Faham (Samajh) ki wajah se A’immah ke darmyan hua hai. A’immah ne Jaan Boojh kar Ye Iqtilaf paida nahi kiya hai.
AHNAAF KE DALAA’IL:
Daleel# 1: Hazrat Alqamah (rah.) kehte hain ke, Abdullah bin Mas’ood (raziallahu anhu) ne farmaya: “Kya Main Tumhein Rasoolullah (sallallahu alaihi wa sallam) waali Namaz Na Parhaon.? Phir Namaz Parhi aur Rafaul-Yadain Na kiya Magar Ek Martabah Shuroo’ Namaz me (Ya’ni TAKBEER-E-TEHREEMAH ke waqt).”
Imam Tirmizi (rah.) farmate hain: “…Hadees Ibn-e-Mas’ood (raziallahu anhu) HASAN (Good) hai. [Tirmizi H#252; Abu Dawood H#748; Nasa’i H#1060]
Khud Ghair-Muqallideen ke Peishwa Naseeruddin Albani Sahab likhte hain: ”Haqq baat Ye hai ke Ye Hadis SAHEEH hai aur Iski SANAD MUSLIM ki Shart per SAHEEH hai aur Jin Logo’n ne Is Hadees ko MA’LOOL (Za’eef) qaraar diya hai Humein Unki Koi Aisi Daleel Nahi mili Jis se Istedlaal SAHEEH ho aur Iski wajah se HADEES ko Radd (Reject) kiya Ja sake.” [Mishkaat Ba-Tehqeeq Albani V1/P254]
Daleel# 2: Hazrat Abdullah bin Umar (raz.) se rivayat hai ke, “Nabi (sallallahu alaihi wa sallam) sirf Namaz ke shuroo’ me Rafaul-Yadain farmate the, Iske ba’d dobarah Hath Nahi Uthaate the.” [Al-Khilaaqyaat Lil Bayhaqi V1/P404, H#1720]
Muhaddis-e-Haram Sheikh Aabid Sindhi (rah.) farmate hain ke, “Mere Nazdeek Ye Hadees Yaqeeni taur per SAHEEH hai.” [Ba-Hawalah Mu’arif As-Sunan 2/494]
Daleel# 3: Hazrat Abdullah bin Umar (raz.) se rivayat hai ke, “Maine Rasoolullah (sallallahu alaihi wa sallam) ko dekha Jab Namaz shuroo karte to Rafaul-Yadain karte. Rukoo’ ki taraf Jaate hue, Rukoo’ se Sar Uthaate hue aur Sajdo’n ke darmyan Raful-Yadain Nahi karte the.” [Musnad Al-Humaydi V2/P277, H#614, Published BEIRUT, SANAD SAHEEH]
Daleel# 4: Hazrat Ali (raz.) se rivayat hai ke, “Nabi (sallallahu alaihi wa sallam) Ibtidaay-e-Namaz me Hath Uthaate the Phir ba’d me Nahi Uthaate the.” [Al-Illal Al-Waaridah Fi Ahadees An-Nabawiyah 4/106, SANAD SAHEEH]
Daleel# 5: Hazrat Ibaad bin Zubair (raz.) farmate hain ke, “Rasoolullah (sallallahu alaihi wa sallam) Jab Namaz Shuroo fatmaate Usi waqt Rafaulayadain karte Phir Namaz Khatm hone tak Rafaul-Yadain nahi karte the.” [Al-Khilaaqyat Lil Bayhaqi V1/P404, H#721, SANAD MURSAL JAYYID]
Daleel# 6: Hazrat Baraa’ bin Aazib (raz.) kehte hain ke, “Maine Rasoolullah (sallallahu alaihi wa sallam) ko dekha ke Jab wo Qiblah Rukh hote (Yani Namaz shuroo karte) to Rafaul-Yadain karte the Yaha’n tak ke Aap (sallallahu alaihi wa sallam) ke Angoothe Kaano ke qareeb hote, Phir Aap dono Hatho’n ko Nahi uthate.” [Musnad Abu Ya’la V3/P249, H# 1692, Ye Hadees Apni Shuwahidaat ke sath SAHEEH hai]
Daleel# 7: Hazrat Abdullah bin Mas’ood (raz.) farmate hain ke, “Maine Nabi (sallallahu alaihi wa sallam) aur Hazrat Abu Bakar wa Umar (raz.) ke peeche Namaz parhi, In Hazraat ne sirf Takbeer-e-Tehreemah ke waqt Rafaul-Yadain kiya.” [Sunan Kubra Bayhaqi V2/P79]
Hafiz Ibn-e-Turkmani (rah.) ne farmaya ke, Is rivayat ki Sanad Jayyid hai Ya’ni HASAN hai. [Ba-Hawala I’la As-Sunan 3/68]
Daleel# 8: Hazrat Ibraheem Naqa’I Taaba’ee (rah.) farmate hain, “Abdullah bin Masood (raz.) Jab Namaz shuroo karte to RafaulYadain karte the Phir dobarah RafaulYadain Nahi karte the.” [Musannaf Ibne Abi Shaibah V1/P236, SAHEEH Mursal Mauqoof]
Daleel# 9: Hazrat Aswad Taaba’ee (rah.) rivayat karte hain, “Maine Hazrat Umar (raz.) ke peeche Namaz parhi, Aap (raz.) ne Namaz me Kisi Jagah Rafaul-Yadain nahi kiya magar Namaz ke shuroo’ me.” [Musannaf Ibne Abi Shaibah Raqam# 2469, SANAD SAHEEH]
Daleel# 10: Aasim bin Kulaib (rah.) Apne Waalid (Kulaib bin Shihab) se rivayat karte hain ke, “Be-Shakk! Hazrat Ali (raz.) Namaz shuroo’ karte to RafaulYadain karte the, Iske ba’d Nahi karte the.” [Musannaf Ibne Abi Shaibah Raqam# 2457, SANAD SAHEEH]
Daleel# 11: Mujahid (rah.) farmate hain ke, “Maine Hazrat Abdullah bin Umar (raz.) ke Peeche Namaz parhi, Aap ne Is me Kahi’n bhi Rafaul-Yadain Nahi Kiya Sivaaye TAKBEER AULAA (TEHREEMAH) ke, Namaz me.” [Sharah Muanil Aasaar - Kitab: As-Salaah - Baab: At-Takbeer]
Daleel# 12: Hazrat Abdullah bin Mas’ood (raz.) aur Hazrat Ali (raz.) ke As’haab (Ya’ni Shagird) Shuroo’ Namaz me Rafaul-Yadain karte the phir dobarah Hath Nahi Uthaate the. [Musannaf Ibne Abi Shaibah, Ye bhi bilkul SAHEEH hai]
Daleel# 13: Muhammad bin Nasar Al-Marwazi (rah.) farmaate hain: “Hum Kisi Aise Shehar ko Nahi Jaante Jiske Baashinday (Citizens) puraane Zamaane se Ahl-e-Ilm me shumaar kiye jaate ho aur Unhone Bil-Ittifaaq Namaz me jhukte aur Uthte waqt Rafaul-Yadain ko Chhor diya ho sivaaye Shehar Koofah ke.” [At-Tamheed Li Ibne Abdul Barr V9/P213]
NOTE: Koofah, Iraq wo Azeem Shehar hai Jaha’n per 1500 Sahaba-e-Kiraam (raz.) aa kar Aabaad hue the. Jinme 24 BADRI aur 3 ASHRAH MUBASHHARAH Jaise Azeem Sahaba (raz.) shaamil the. Hazrat Ali (raz.) ne Koofah ko Darul Hukoomat (Capital City) banaya tha. Koofah Ilm–e-Hadees aur Fiqh ka Be-Misaal MARKAZ tha. Yehi wajah hai ke [Sahih Bukhari] ke Raaviyo’n (Narrators) me Aksar Muhaddiseen KOOFAH ke hain.
Daleel# 14: Ibn-e-Rushd (rah.) farmate hain, “Imam Malik (rah.) ne Madeenah walo’n ke Amal ke muwafaq hone ki wajah se Rafaul-Yadain Na karne ki Hadees ko TARJEEH di hai.” [Bidayatul Mujtahid V1/P193]
Daleel# 15: Ibnul Qasim (rah.) ka bayan hai ke, “Imam Malik (rah.) farmate hain ke sirf Takbeer-e-Tehreemah ke waqt Hath Uthaaye jaayei’n Iske ba’d Na Uthaaye Jaayei’n. Imam Malik (rah.) Namaz me Takbeer-e-Tehreemah ke alawah Rafaul-Yadain ko ZA’EEF qaraar dete the. Yehi MASLAK Ahl-e-Koofah ka aur Sufyan Sauri (rah.) ka hai.” [Al-Istizkaar V4/P98]
Imam Tirmizi (rah.) ka Na’ra-e-Haqq:
Hadees Ibn-e-Mas’ood (raz.) ke tehat farmate hain: “Sahaba (raz.) wa Taba’een (rah.) me se Be-Shumaar Ahl-e-Ilm Yehi kehte hain (Ya’ni sirf Takbeer-e-Tehreemah ke waqt Rafaul-Yadain kiya Jaaye) aur Yehi Qoul Sufyan Sauri (rah.) aur Ahl-e-Koofah ka hai.” [Jami’ Tirmizi]
Allamah Ibn-e-Taymiyah (rah.) ka Fatwa:
“Namaz parhne wala Rafaul-Yadain kare ya Na kare Is se Namaz me Koi KHARABI Nahi aayegi aur Na Namaz BAATIL hogi.” [Majmua’ Fatawa V22/P253]
Lekin Aaj ke Ghair-Muqallideen, Ahl-e-Hadeeso’n ke Nazdeek Rafaul-Yadain hi Haqq wa Baatil ki Pehchan ban gaya hai aur Isko Namaz ki Sihat wa Qubooliyat ki SHART ban chuka hai.
Hum Poochte hain ke Humne SAHEEH ISNAAD waali Itni Ahadees peish ki hain, In Ahadees ko Thukra kar Chand Matlab ki Ahadees per amal karne walo’n ko hi Ahl-e-Hadees kehte hain.? Aisa hai to Phir Har Musalman Ahl-e-Hadees hoga. Is Label wala Makhsoosi Firqah Kyon bana rakha hai.?
Aaj ke Nazuk daur me Musalmano ko Aapasi Ittihad wa Ittifaq ki Sakht Zaroorat hai. Aise Pur Khatar Daur me In Froi Masaa’il Jinme Sahaba (raz.) ke daur se Iqtilaf chala aa raha hai ko Uchhaal kar Musalmano ko Aapas me Ladaana aur Taqleed-e-A’immah, 20 Raka’t Taraweeh, Juma’h ki 2 Azaanei’n, 3 Talaq Jaise Ijma’i Masaa’il ki Mukhalifat karna, Muqallideen ko Bid’ati wa Mushrik kehna, Croro’ wa Arbo’n Rupya Bas In Ikhtilafi Masaa’il ko Hawa dene ke liye Kharch karna. Zara Apne Qalb per hath rakh kar sonchiye ke Musalmano ka Kitna bada Nuqsan ho raha hai.? Aur Kya Aisa Karne waale Nadaani me Yahood wa Nasaara aur Dushman-e-Islam ki Sazisho’n ka shikar nahi ban rahe hain.? Kya Ghair-Muqallideen ki Nigaaho’n me Fiqh Hanafi hi Sab se Badi Gumrahi hai.? Aap ko Qadyaniyo’n se, Shio’n se, Munkareen-e-Hadees se Itna Baer nahi Jitna Hanafiyo’n se hai. Aisa Kyon? 95% Kitabein Aap ki to Ahnaf ke khilaf hi hoti hain. Agar Ahadees ki Kitabein likhte hain to bhi Ahnaf ke Maslak ko hi Nishanah banaate hain. Akhir Kya baat hai ke Aap Qadyani, Shio’n, Munkareen-e-Hadees ko Nishanah Kyon nahi banaate.?
Ghair-Muqallideen Zor-o-Shor se Baland Baang da’wa to karte hain ke sirf SAHEEH HADEESO’N per Amal karte hain. Za’eef Hadeeso’n ko Nahi maante, Lekin Inki Koi bhi Kitab ZA’EEF Ahadees se Khaali nahi. Aur Hamara da’wa hai ke Ghair-Muqallideen Jis tareeqah per Namaz parhte hain Wo Apne Is Tareeqah per Mukammal Namaz ko SAHEEH AHADEES se hargiz Sabit nahi kar sakte.
Note:
1) Tark-e-Rafaul-Yadain ki Hadees’on per Baaz Johala Ghair-Muqallideen ne be-zaa Aitrazaat bhi kia hai. Un aitrazaat ke Zawabaat is blog per mojood hai, niez Haq ko wajeh karne ke liye waqt ke sath naye article Insha’Allah ate rahenge.
2) Sheikh Asif Ahmad (Damat Barakatuhum) “Sunnat -e- Rasool -us- Saqlain [صلى الله عليه و سلم] fi Tark -e- Rafa -ul- Yadain” kitab mai 300 se zayed riwayat Sirf Namaz ki Shuroo’ me Takbeer-e-Tehreemah ke waqt Rafaul-Yadain karne ki naqal ki hai.
Ek Mughalte Ka Jawaaab: Ghair-Muqallideen 400 riwayat Rafa -ul- Yadain karne ki baat karte hai. Ye mahez dhoka hai. Un 400 main 300 humari riwayat aur dono sajdo’n ke darmiyaan, Salam ke waqt Rafa -ul- Yadain riwayat samil rehti hai. Humara dawa hai Ta-Qayamat ye log apne usool ke tahet sirf 400 Sahih Hadees nahi dikha sakte.
RUKU SE PEHLE AUR BAAD ME RAFAYADAIN WALI HADEESEN MANSOOKH HAIN, IS LIYE HAZRAT ALAI RadiALLAHO Anhu NE BI CHHOD DIYA THA:
Wakee’ -> Abu Bakar An-Nahshali -> Aasim bin Kulaib -> Apne Waalid (Kulaib bin Shihab) se rivayat karte hain ke, “Be-Shakk! Hazrat Ali (raz.) Namaz shuroo karte to RafaulYadain karte the, Iske ba’d Nahi karte the.” [Musannaf Ibne Abi Shaibah Raqam# 2457]
حدثنا وكيع عن أبي بكر بن عبد الله بن قطاف النهشلي عن عاصم بن كليب عن أبيه أن عليا كان يرفع يديه إذا افتتح الصلاة ثم لا يعود.
Is SANAD ke Tamam Raavi SIQAH hain. Isliye Ye MAUQOOF HADEES SANADAN bilkul SAHEEH hai aur Is Hadees me Koi ILLAT-E-QADIHAH bhi Maujood Nahi hai.ABU BAKAR BIN ABDULLAH BIN QATTAAF AN-NAHSHALI (rahmatullahi alaih):
Ye, Is Hadees ke Markazi Raavi hain. Aur Ye [SAHIH MUSLIM; SUNAN TIRMIZI; SUNAN NASA'I; IBNE MAJAH] ke Raavi hain aur Jam’hoor Muhaddiseen ne Aap ko SIQAH, SAALIH, SUDOOQ, SABT, HASANUL HADEES qarar diya hai.
ABU BAKAR AN-NAHSHALI KI TA’DEEL:
1. Imam Yahya bin Mu’een (rah.) ne Kaha, SIQAH. [Tareekh Yahya bin Mu'een 1/47]
2. Imam Ahmed bin Hanbal (rah.) ne kaha, SIQAH. [Al-Illal Wal Muarifah# 4371]
3. Imam Abu Hatim (rah.) ne Kaha, Sheikh Saalih. [Al-Jarah Wa Ta'deel# 1536]
4. Hafiz Zehbi (rah.) ne kaha, SIQAH. [Al-Kashif# 6548]
5. Imam Ahmed bin Yunus (rah.) ne Kaha, Sheikh Saalih. [Tareekh Ad-Doori # 943]
6. Hafiz Ibne Hajar (rah.) ne Kaha, SUDOOQ. [Taqreeb At-Tehzeeb # 8001]
7. Imam Abu Dawood (rah.) ne Kaha, SIQAH. [Tehzeeb At-Tehzeeb # 8329]
8. Ibne Manjooya (rah.) ne kaha, Sahih Muslim ke Rijaal me hain. [Rijaal Muslim # 1961]
9. Ibnul Imad Al-Hanbali (rah.) ne Kaha, SUDOOQ. [Shundaat Az-Zahab 1/254]
10. Imam Ijla (rah.) ne kah, SIQAH. [Muarifat As-Siqaat # 2102]
11. Imam Ibne Mahdi (rah.) ne Kaha, Siqaat Masheikhatul Koofah. [Tehzeeb At-Tehzeeb #8329]
In A’imma-e-Fuqaha’ wa Muhaddiseen ke Khilaf Ghair Muqallid Zubair Ali Za’i Aam Logo’n ki Ankho’n me Dhool Jhonkte hue likhta hai:
“Abu Barkar An-Nahshali wali rivayat Jo doosri Kitabo’n me hai, Wo Uske WEHAM wa KHATA’ ki wajah se ZA’EEF hai.” [Zarb-e-Haqq asal me Mazroob-e-Haqq: 21, Pg 38]
Zubair Ali Za’I Sahab.! Ye Abu Bakar An-Nahshali (rah.) ka Weham Nahi balke, Aap ka Fareib hai. Jo ke Jam’hoor ki Tauseeq Jo ooper Guzar chuki hai ke Muqaablah me Mardood (Rejected) hai.
Mazeid Ye ke Abu Bakar An-Nahshali (rah.) se Hazrat Ali (raz.) ki Is TARK RAFAUL-YADAIN wali Hadees ko Kayi Siqaat ne rivayat kiya hai.
1. Wakee’ bin Al-Jarrah [Musannaf Ibne Abi Shaibah, Raqam# 2457]
2. Abu Nu’aym [Al-Ausat Li Ibne Munzar (rah.), Raqam# 1343]
3. Abu Ahmed [Sharah Mu'anil Aasaar, Raqam# 1252]
4. Ahmed bin Yunus [Sharah Mu'anil Aasaar, Raqam#1252]
5. Imam Muhammad [Muwatta Muhammad pg94]
6. Isma’eel bin Aabaan [Musannifat Abi Ja'far Raqam# 542]
Aur In Sabhi Hazraat ne Ek hi baat Aap se Naqal ki hai ke Hazrat Ali (raz.) sirf Takbeer-e-Tehreemah ke waqt Rafaulyadain karte the aur iske ba’d Kisi bhi Jagah nahi karte the.
Aur Imam Muhammad (rah.) ne Ek rivayat aisi bhi Naqal ki hai Jisme Abu Bakar An-Nahshali (rah.) maujood nahi hain. Goya ke Ye rivayat Abu Bakar An-Nahshali (rah.) ki Mutabi’at kar rahi hai.
Muhammad bin Abaan bin Saaleh -> Aasim bin Kulaib -> Apne Waalid (Kulaib bin Shihaab) se rivayat karte hain, (Jo ke Hazrat Ali (raz.) ke As’haab me se the) Unhone kaha ke, Be-shakk! Hazrat Ali (raz.) Takbeer Aula ke sath RafaulYadain karte the, Wo Takbeer Jiske sath Namaz shuroo’ ki Jati hai, Phir poori Namaz me Kisi bhi Jagah RafaulYadain Nahi karte the. [Muatta Muhammad Raqam# 105]
Is rivayat me Muhammad bin Abaan Jamhoor ke Nazdeek (Za’eef) Raavi hain magar Is Hadees me Unka Zu’af Mizr nahi Kyonke Abu Bakar An-Nahshali (rah.) SIQAH Raavi ne Inki MUTABI’AT kar rakhi hai.
Aur Yehi Hadees Ahl-e-Bait ki Sunahri Sanad se bhi Mazkoor hai. Ye Kitab Sunniyo ke Imam Hazrat Zain Al-Aabideen (rah.) ki hai.
Sayyiduna Zaid bin Ali (rah.) -> Ali bin Hussain (rah.) -> Hussain bin Ali (raz.) se rivayat hai ke, “Hazrat Ali (raz.) Takbeer-e-Oola me Apne Dono Hath Kaano ke ooper ke Hissah tak Uthaate, Phir Rafaul-Yadain Nahi karte Yahan tak ke Namaz poori kar lete.” [Musnad-e-Zaid bin Ali (rah.) Page 100]
(NAAM NIHAAD) AHL-E-HADEES, ZUBAIR ALI ZA’I KE AITRAZAT AUR USKE JAWABAT:
AITRAZ# 1: “Marwi hai ke Sufyan Sauri ne Is Asar ka Inkar kiya hai.” [Juz' RafaulYadain Raqam# 11; Noorul Ainain pg 165]
JAWAB# 1:
(a) Is Aitraz me Hadees ko Za’eef kehne ki Koi Wajah nahi bayan ki hai. Lihaza Ye JARAH MUBHIM hai, Jo Qabil-e-Qubool Nahi Kyonke Jawab to Tab hi diya Ja sakta hai Jab Wajah bayan ki jaaye Ya’ni JARAH MUFASSAR honi chahiye warna Ye Aitraz Mardood hi rahega.
(b) Imam Bukhari (rah.) ne Jo Asal Ibarat Naqal ki hai mae Sanad mulaahizah farmayein: “Aur Abdur Rahman bin Mehdi (rah.) ne kaha: Maine (Sufyan) Sauri ke saamne An-Nahshali (An) Asim bin Kulaib (rah.) wali rivayat bayan ki to Unhone Iska Inkar kiya.”
Imam Bukhari (rah.) ki Paida’ish hui [194 Hijri] me aur Abdur Rahman bin Mehdi (rah.) ki Wafaat hui [198 Hijri] me Ya’ni Abdur Rahman bin Mehdi (rah.) ki Wafaat ke waqt Imam Bukhari (rah.) sirf 4 Saal ke Bachche the.
Ab Zubair Ali Zai ko chahiye tha ke Wo Imam Bukhari (rah.) ka Samaa’ Abdur Rahman bin Mehdi (rah.) se sabit kare.? Al-Gharz Is Aitraz ki Sanad Munqata’ hone ki wajah se bhi Ye Aitraaz Mardood (rejected) hai.
Zubair Ali Sahab.! Mukhalifeen Agar Munqata’ rivayat peish karein to Aap ka Qalam unki Tardeed karne me Rukta Nahi Lekin Jab Aap ki NAFS-PARASTI ki baat aayi to Munqata’ rivayat se Istedlaal Karne me Aap ko Sharm bhi Nahi aati.
AITRAZ# 2: Imam Usman bin Sa’eed Ad-Darmi (rah.) ne Isko Waahi (Kamzor) kaha. [Sunan Al-Kubra 2/80 ba-hawala Noorul Ainain pg 165]
JAWAB# 2: Imam Darmi (rah.) ki Ye JARAH MUFASSAR hai Magar Zubair Ali Za’i ne Isi me Apni Aafiyat Samjhi ke Poori JARAH Naqal na ki Jaaye. Kyonke Ye JARAH Asal me Koi JARAH hai hi Nahi balke TARJEEH ka Masla’h hai.
Aur Jab tak JARAH MUFASSAR Na ho Ya’ni Hadees par Aitraz ki wajah Ma’loom na ho, Jawab dena Mushkil hota hai. Isliye Hum Yahan par Imam Darmi (rah.) ki Mukammal Ibarat Naqal karte hain aur is Aitraz ka Jawab dete hain.
Usman Daarmi (rah.) ne farmaya ke, “Ye Hadees Is Sanad se Waahi (Kamzor) hai Kyonke Hazrat Ali (raz.) ne Nabi (sallallahu alaihi wa sallam) se RafaulYadain karna rivayat kiya hai. To Ye Nahi ho sakta ke Hazrat Ali (raz.) Khud hi Nabi (sallallahu alaihi wa sallam) se RafaulYadain Karna rivayat karein aur Phir Iski Mukhalifat karein.” [As-Sunan Al-Kubra Raqam# 2637]
Qaraeen-e-Kiraam.! Imam Darmi (rah.) ka Ye Aitraz aisa Nahi hai ke Hazrat Ali (raz.) se SAHIH SANAD se marwi Is TARK RAFAUL-YADAIN wali Hadees ko ZA’EEF bana sake. Kyonke Imam Darmi (rah.) ne baghair Kisi Raavi par Jarah Naqal kiye hi Is Sanad ko Kamzor kaha hai, Lekin Haqeeqat Ye hai ke Is Hadees ke Tamam Raavi SIQAH hain. Aur Mazeid Ye ke Imam Darmi (rah.) Khud Jis Hadees-e-Ali (raz.) se Istedlaal Kar rahe hain Jisme RafaulYadain karne ka Zikr hai, Wo Abdur Rahman bin Abi Zinad ki wajah se ZA’EEF hai.
Imam Darmi (rah.) to Isbaat RafaulYadain ki Rivayat ko Hazrat Ali (raz.) se Husn-e-Zann ki wajah se Tarjeeh dene ki Koshish Kar rahe the. Jab ke Hum Ahnaf bhi Hazrat Ali (raz.) se Husn-e-Zann ki bina per Yehi kehte hain ke Hazrat Ali (raz.) ne Rasoolullah (sallallahu alaihi wa sallam) ko Rafaul-Yadain karte dekha hai to Iski MUKHALIFAT Wo Kaise Kar sakte hain.? Is tarah se to Aap (raz.) ki ADAALAT hi Saaqit ho Jaayegi aur Ahl-e-Sunnat Wal Jama’t, Ahnaaf ka Aqeedah hai ke Tamaam Sahaba (raz.) AADIL the.
Jab Hazrat Ali (raz.) ne Khud Rafaul-Yadain Nahi kiya aur Ye baat Aap (raz.) se SAHIH SANAD se saabit ho gayi to Ma’loom hota hai ke Hazrat Ali (raz.) ke Paas bhi Rukoo’ se Pehle aur ba’d me Rafaul-Yadain ki SUNNIYAT Mansooq hai. Lihaaza Aap (raz.) ne Isko TARK kar diya.
Chunacha Muhaddis Ibne Daqeeq Al-Eid (rah.) farmate hain: “Daarmi (rah.) ne Jo kuch Kaha hai Wo (Ya’ni Tark Rafaulyadain wali Hadees) Za’eef hai Kyonke Unhone ba-qoul Khud RafaulYadain ki rivayat ko Jo ke Hazrat Ali (raz.) se marwi hai, Tark RafaulYadain ke Amal ke Za’eef hone par Hazrat Ali (raz.) par Husn-e-Zan karte hue Daleel Pakdi hai, to Is Soorat me Mukhalif ko bhi Haqq pohanchta hai ke Wo Is muamle me iske Bar Aks kar ke Hazrat Ali (raz.) se Husn-e-Zan karte hue TARK RAFAULYADAIN ke Amal ko RafaulYadain ke liye NAASIKH bana daale.” [Kitabul Imam ba-hawala At-Ta'leeq Al-Mumajjid pg 92, Nasbur Raayah 1/413]
Muhaddis Kabeer, Imam Tahavi (rah.) likhte hain: “Be-Shakk! Hazrat Ali (raz.) Hamesha Nabi Kareem (sallallahu alaihi wa sallam) ko RafaulYadain karte dekhte rahe hain, Phir Wo Is Rafa’edayn ko Rasoolullah (sallallahu alaihi wa sallam) ke ba’d Chhor dete hain to Iski wajah sivaaye iske aur Kuch Nahi ke Unke Nazdeek Is Rafa’ ka Naskh (Yani Mansooq hona) sabit ho chuka tha. So Jab Hazrat Ali (raz.) ki Hadees (Tark RafulYadain wali) SAHEEH ho gayi to Is me Un Logon ke liye bohat Badi Hujjat mil gayi Jo Rafaulyadain ke Qaayel Nahi hain.”
Imam Tahavi (rah.), Imam Darmi (rah.) ki Peish Kardah Isbaat Rafaulyadain wali Rivayat ke baare me farmate hain: “Hadees, Ibne Abi Zinaad ki wajah se Khata’ hai.” aur mazeid likhte hain: “Ye rivayat Fi Nafsihi Za’eef hai.” [Sharah Muanil Aasaar 1/163]
Allamah Mardini (rah.) ne bhi Imam Darmi (rah.) ke Aitraz ka Jawab dete hue likha: “Ye Sanad (Ya’ni Tark Rafulyadain wali) Kaise Waahi (Kamzor) ho sakti hai.? Balke Kamzor to Wo Sanad hai Jo ke Ibne Abi Rafe’ an Ali (raz.) rivayat ki hai (Ya’ni Isbaat Rafaulyadain wali), Kyonke Uski Sanad me Abdur Rahman bin Abi Zinaad hai aur iska Zikr pichhle baab me ho chuka hai.” [Al-Jawahar An-Naqi 2/79]
Aur Allamah Mardini (rah.) ne Pichhle Baab me likha tha: “Abdur Rahman bin Zinaad ke baare me Ahmed bin Hanbal (rah.) ne Kaha ke Wo Muztaribul Hadees hai aur Abu Hatim (rah.) ne kaha ke Is se Ihtijaaj nahi kiya Ja sakta aur Amr bin Ali (rah.) ne kaha ke Isko Ibne Mehdi (rah.) ne (ba-sabab Za’eef hone ke) TARK kar diya.” [Al-Jawahar An-Naqi 2/73]
Is Tehqeeq se waazeh hua ke Imam Usman Darmi (rah.) ka Aitraz SAHIH NAHI aur deegar Muhaddiseen ne Unke Is Aitraz ko Radd karte hue Tafseeli Jawab diya hai.
AITRAZ# 3: “Imam Shaafa’i (rah.) ne Isey Ghair Saabit kaha.” [Sunan Kubra Bayhaqi 2/81, Noorul Ainain pg 165]
JAWAB# 3: Qaaraeen Kiraam! Is Jarah ki Sanad (Chain) wa Asal Matan (Text) mulaahizah farmayein.
“Za’frani ne kaha ke Imam Shafa’i ne QADEEM (Ya’ni Pehle) farmaya ke Hazrat Ali wa Ibne Mas’ood (raziallahu anhuma) se saabit nahi.” [Sunan Kubra Bayhaqi]
(a) Is Jarah ki Sanad Muttasil (continuous) Nahi hai balke Munqata’ hai. Aal Peerdaad Zubair Ali Zai Munqata’ Sanad se Logo’n ko Ulloo bana raha hai.
(b) Aur Matan (Text) se Saaf Zaahir hai ke Ye Imam Shafa’i (rah.) ka QADEEM (Pehle wala) Qoul hai.
Munqata’ aur Qadeem Qoul se Hazrat Ali (raz.) ki SAHEEH SANAD se marwi Tark Rafaulyadain ki Hadees ko Za’eef sabit karna to Koi Zubair Ali se seekhe. Innalillahi wa Inna Ilaihir Raji’oon.
AITRAAZ# 4: “Imam Ahmad (rah.) ne Goya Iska Inkaar kiya hai.” [Al-Masaail Al-Ahmed 1/343, Noorul Ainain pg 165]
JAWAB# 4: Zubair Ali Za’i ne Aam Logo’n ko GUMRAAH karne ke liye Koi KASAR nahi chhor rakhi hai, kyonke Ye Kitabein Aam Logo’n ko dastaras Nahi, to Iska Faaydah uthaate hue Isne Jo bhi Marzi me aaya likhta gaya, magar Ye bhool gaya ke Haqq to Akhir Haqq hi hota hai.
Qaraeen-e-Kiraam! Pehle Imam Ahmed (rah.) ke Alfaaz mulaahizah farmayein aur Phir Zubair Ali ki Daghabazi ka Faislah Khud karein.
Imam Ahmed (rah.) ne kaha ke, “Mere Ilm ke mutabiq Asim bin Kulaib (rah.) se Abu Bakar An-Nahshali (rah.) ke alawah Kisi aur ne rivayat Nahi ki hai.” [Al-Illal Wa Muarifat Ar-Rijaal Raqam# 717]
Qaaraeen-e-Kiraam.! Is hawale me Imam Ahmed (rah.) ne Hazrat Ali (raz.) ki Tark Rafaul-Yadain wali Hadees ka Inkar Nahi kiya balke Sanad ke Raavi Aasim bin Kulaib (rah.) se Abu Bakar An-Nahshali (rah.) ke Akele rivayat karne ke baare me kaha hai. Agar Usool-e-Hadees ki Ro’ se dekha Jaaye to SIQAH Raavi ki rivayat Qabil-e-Qubool hoti hai agarchah Ek hi SANAD se Kyon na marwi ho.
Imam Ahmed (rah.) ne kaha hai ke Unke AA’LAMAHU (Ya’ni Unke Ilm ke mutabiq) to ooper guzar chuka hai ke Asim bin Kulaib (rah.) se rivayat karne waale Abu Bakar An-Nahshali (rah.) Akele Nahi hain balke Muhammad bin Abaan (rah.) bhi Asim bin Kulaib (rah.) se rivayat karte hain. Phir bhi Usool Hadees ki Roshni me SIQAH Raavi ki Munfarid rivayat agar Ausaq (Ya’ni Us se bhi Zyadah Siqah Raavi) ke Khilaf na ho to Qabil-e-Qubool hoti hai.
Aur Aitraz ki Ibarat “Imam Ahmed ne goya iska Inkar kiya hai.” [Al-Masaail Al-Ahmed 1/343] se saaf Zaahir hai ke Ye Imam Ahmed (rah.) ka Apna Qoul Nahi hai balke Unke Bete Abdullah bin Ahmed (rah.) ka Apna Faham (Samajh) hai. Jabke Imam Ahmed (rah.) ke Muqaable me Unke Bete ki Samajh Mazboot Nahi hai.
Arab ke Mash’hoor Aalim Basheer Ali Umar (rah.) likhte hain: “Is rivayat me ke Imam Ahmed is baat ki Nafi karte hain ke Unke Ilm ke mutabiq Abu Bakar An-Nahshali (rah.) ke liye Koi Mutaabe’ nahi. Is se Ye to sabit nahi hota ke Is ka Koi doosra Mutaabe’ maujood hi na ho. Doosri baat Ye ke, Unke bete (Abdullah) Ye samjhe hain ke Imam Ahmed (rah.) ne Mutaabe’ ki Nafi ki, lihaza Yaqeeni taur par nahi kaha ja sakta Unke bete Jo samjhe, Wo Sahih bhi ho. Abu Bakar An-Nahshali (rah.) se muraad Abu Bakar bin Abdullah bin Qattaf hain, Inko Imam Ahmed (rah.) ne SIQAH qarar diya hai. Sahih Ye hai ke Asim bin Kulaib (rah.) se Ye Hadees Kulaib bin Shihab (rah.) se Ye Hadees rivayat karne me Wo Munfarid Nahi hain balke Asim se Muhammad bin Abaan ne Inki Mutabi’at ki hai. Imam Muhammad (rah.) ne Iski Takhreej ki hai aur DarQutni ne Isey Ta’leeqan Zikr kiya, isiliye Imam Ahmed (rah.) ne Yaqeen ke sath Mutaabe’ ki NAFI nahi ki balke Ye kaha ke Mere Ilm ke mutabiq iska Koi mutaabe’ nahi.” [Manhaj Imam Ahmed (rah.) 2/789]
Is darj baala hawalah se darj zail Nukaat waazeh hote hain.
1. Is Hadees ke baare me Imam Ahmed (rah.) ne Inkar nahi kiya balke Ye Alfaaz Unke Bete Abdullah (rah.) ka Apna Faham hai.
2. Imam Ahmed (rah.) ne Abu Bakar (rah.) ka Tafarrud bayan kiya hai aur Khud Unhone hi inko SIQAH kaha hai.
3. Is Hadees me Abu Bakar An-Nahshali ki Mutabi’at Muhammad bin Abaan ne bhi ki hai.
4. Imam Ahmed (rah.) ne An-Nahshali ki Mutaabe’ ka Inkar Nahi kiya balke Apne Ilm ki wusa’at ka inkar kiya hai.
Agar An-Nahshali (rah.) Munfarid bhi hote tab bhi Unke SIQAH hone ki wajah se Ye Hadees SAHIH aur SABIT hi hai.
AITRAAZ# 5: “Imam Bukhari (rah.) ne Jarah ki.” [Juz' RafaulYadain: 11, Noorul Ainain pg 165]
JAWAB# 5: Imam Bukhari (rah.) ne Is Hadees ki Sanad par Koi Aitraz waarid nahi kiya hai. Imam Bukhari (rah.) ne bhi TARJEEH ka mauqaf Iqtiyar kiya hai Jis tarah Imam Darmi (rah.) ne Apnaya tha.
Imam Bukhari (rah.) ki asal Ibarat mulaahizah farmayein. “Ubaidullah ki Hadees ASAHA (Ya’ni Zyadah SAHEEH) hai sath Iske ke Kulaib (rah.) ki, Is Hadees me Rafaedayn ko Yaad Nahi rakha gaya aur Ubaidullah ki Hadees (Isbaat) Gawaah hai.”
Qaaraeen-e-Kiraam.! Imam Bukhari (rah.) ki TARJEEH ko JARAH kehna Zubair Ali Za’i ka Khula FAREIB hai. Imam Bukhari (rah.) ne Tark Rafaulyadain wali Hadees ki Sanad par Kisi Qism ka Aitraz naqal nahi kiya balke Hazrat Ali (raz.) ki doosri Hadees ko ASAHA (Zyadah Sahih) keh kar TARJEEH di hai. Aur Aitraaz# 2 ke tehat Guzar chuka hai ke Ye TARJEEH wale MASLAK ka Jawab.
ASAL HAQEEQAT:
Imam Muhammad (rah.) farmate hain ke, “BADRI SAHABA (raz.) Jo Pehli Saff me Kharey hote the aur Nabi (sallallahu alaihi wa sallam) ki Namaz ko Sab se Zyadah Jaante the, Kisi se bhi Rafaul-Yadain ba’d TEHREEMAH ki Hadees SIHAT ko Nahi Pohanchti, Na hi Kisi BADRI se Ye Rafaul-Yadain karna SIHAT ko Pohncha, Jab ke Humein Hazrat Ali (raz.) aur Hazrat Abdullah bin Mas’ood (raz.) se Nihayat Mazboot Tareeqah se Ye baat Pohnchi hai ke Ye Namaz me Pehli TAKBEER ke ba’d Rafaul-Yadain Nahi karte the.” [Kitab Al-Hujjah 1/95]
Imam Bukhari (rah.) ne Apni JAMI’ SAHEEH me Sirf Abdullah bin Umar (raz.) aur Ek Musafir Sahabi, Malik bin Huwairis (raz.) ki Hadees Laaye hain aur Imam Muslim (rah.) ne Apni SAHIH me Ek aur Musafir Sahabi ko dhoond liya aur wo hain Wa’il bin Hujar (raz.) Jab ke In 3 Sahaba (raz.) me se Koi bhi BADRI SAHABI Nahi hain. Aur Na Inki Ahadees me DAWAAM (Hameshgi) Rafaedayn ka Saboot milta hai aur Na Un Sahaba (raz.) ka Apna Rafaedayn per MUWAZABAT karna saabit hota hai.
Imam Bukhari (rah.) ne Apne Risaalah [Juz’ Rafaedayn] me Apne Dada Ustaad Imam Muhammad (rah.) ke Challenge ko Qubool karte hue Pehli Hadees Hazrat Ali (raz.) se Laaye hain Jo waqeatan BADRI Sahabi hain.
Lekin Is Hadees ki Sanad me Moosa bin Uqbah se Ibne Juraij ne rivayat ki hai Jisme Rafaedayn ka Zikr tak Nahi hai aur sirf Abdur Rahman bin Abi Zinaad ne Rafaedayn ka Zikr kiya hai. Imam Bukhari (rah.) ne Ibne Juraij (rah.) se to Kayi rivayatein Apni [JAMI’ SAHEEH] me laayi hain per Abdur Rahman bin Abi Zinaad ki Sanad se Ek bhi rivayat Nahi layi hai. Ma’loom hota hai ke Imam Bukhari (rah.) Apne Rafaul-Yadain ke Maslak ko Saabit karne ke liye ZA’EEF Raavi se bhi Ihtijaaj karne lag gaye.
ABDUR RAHMAN BIN ABI ZINAAD:
Imam Tirmizi (rah.) farmate hain ke, Imam Bukhari (rah.) farmate the ke Imam Malik (rah.) Is Abdur Rahman bin Abi Zinaad ke ZU’AF ki taraf Isharah karte the. [Jami’ Tirmizi, Kitab At-Tahaarah pg 29]
Yehi wajah thi ke Abdur Rahman ke MADANI hone ke ba-wajood Imam Malik (rah.) ne Unse Ek bhi rivayat Nahi li hai Apni MUATTA me.
Isi tarah Imam Ali bin Madeeni (rah.) farmate hain, “Hamaare Muhaddiseen ke Haan Wo Za’eef hai.” [Taareekh Baghdad 10/228]
Hafiz Ibne Hajar (rah.) farmate hain ke Abdur Rahman bin Abi Zinaad SUDOOQ hain, Ye Baghdad aaye to Inka HAAFZAH bigad chuka tha. [Taqreeb At-Tehzeeb]
Aur [Tirmizi, Abu Dawood waghera] me In se rivayat karne wale Raavi hain Suleiman bin Dawood Hashmi aur Ye Baghdadi hain. To ma’loom hua ke Jab tak Abdur Rahman ka Haafzah SAHEEH raha Unhone Rafaedayn ka Naam tak nahi liya aur Jab Haafzah Kharaab ho gaya to Rafaedayn ka Zikr karna shuroo kar diya kyonke Ye Hadees doosre Raaviyo’n Ibne Juraij (rah.) waghera se bhi marwi hai magar Kisi ne bhi Rafaul-Yadain ka Zikr tak Nahi kiya.
Aur Baqya A’immah ki Jarah ooper Jawab# 2 per Allamah Mardini (rah.) ke Qoul me Guzar chuki hai.
Imam Bukhari (rah.) ne TARJEEH ka mauqaf apnaate hue HADEES ko SAHIH kaha hai, Jo ke Asal me Za’eef hai. Lihaaza Imam Bukhari (rah.) ki Ye Jarah Tark Rafaul-Yadain wali Is Hadees ko ZA’EEF saabit Nahi kar sakti.
AITRAAZ# 6: “Ibne Mulqan ne isey ZA’EEF LA YASAHA ANHU kaha.” [Al-Badr Al-Muneer 3/499]
JAWAB# 6: Zubair Ali Za’i ne Hafiz Ibne Mulqan (rah.) ko Apni Kitab [ANWAR AT-TAREEQ pg 114] Par Mash’hoor SOOFI HAFIZ Siraj uddin…… Ibne Mulqan likha hai.
Zubair Ali ko Jab Matlab ki baat Nazar aati hai to Soofya-e-Kiraam (rah.) ke Hawalajaat se Istedlaal karte hain magar Jab Aapki matlab ki baat Na ho to Soofya-e-Kiraam (rah.) par TA’N wa TASHNEE’ karte hain Unke Aqaa’id ko SHIRKIYAH wa KUFRIYAH saabit karte hain. Ye Kaisi Ahl-e-Hadeesiyat hai ke TASAWWUF ko Bid’at bhi kehte hain aur Tasawwuf ke Qaayeleen se Hujjat bhi Qaayem karte hain.?
Al-Gharz, Ye JARAH MUBHIM hai kyonke Hadees ko ZA’EEF kehne ki Koi Wajah Nahi bayan ki gayi hai, lihaza Deegar Muhaddiseen ke Nazdeek MUFASSAR TASHEEH ke muqablah me Ye MUBHIM JARAH Qabil-e-Qubool nahi. Aap ka Is hawale ko Naqal karna hi SAHEEH Nahi hai.
Zubair Ali Za’i mazeid likhta hai ke, Jam’hoor Muhaddiseen ke Nazdeek Ye Asar Za’eef wa Ghair Sabit hai, Lihaza Is se Istedlaal Mardood hai. [Noorul Ainain pg 165]
HADEES HAZRAT ALI (raz.) KO SAHEEH KEHNE WALE MUHADDISEEN-E-KIRAAM
1. Imam Tahavi (rah.) ne kaha, Ye Hadees Sahih hai. [Al-Radd Alal Karaabeesi Li Tahavi ba-hawala Jawahar An-Naqi 2/79]
2. Imam Ibne Turkmani (rah.) ne kaha, Rijaalahu Siqaat. [Al Jawahar An Naqi 2/78]
3. Allamah Badruddin Aini (rah.) ne kaha, Saheeh Ala Shart Muslim. [Umdatul Qaari 5/273]
4. Hafiz Za’layi (rah.) ne kaha, Wa Huwa Asar Saheeh. [Nasbur Raayah 1/406]
5. Hafiz Ibne Hajar (rah.) ne kaha, Rijaalahu Siqaat. [Ad-Diraayah 1/152]
6. Imam DarQutni (rah.) ne kaha, Mauqoofan Sawaban. [Al-Illal DarQutni 4/106]
7. Mullah Ali Qari (rah.) ne kaha, Wa Huwa Asar Saheeh. [Fath Baab Al Inaayah 1/257]
8. Allamah Mardini (rah.) ne kaha, Rijaalahu Siqaat. [Al Jawahar An Naqi 1/78]
9. Muhaddis Qasim bin Qutlubagha, Sanadihi Siqaat. [At Ta'reef wal Akhbaar pg 309]
10. Allamah Nemwi (rah.) ne kaha, Isnaduhu Sahih. [Aasaar As-Sunan pg 123]
Neiz In A’immah (rahmatullahi alaihim) ne Usool AL MUJTAHID IZA ASTADAL BI HADEES ke tehat Is Hadees ko SAHIH farmaya hai.
11. Imam Muhammad. [Kitabul Hujjah 1/97]
12. Imam Ibnul Qasim. [Al-Mudawwanah Kubra 1/71]
13. Imam Qudoori. [At-Tajreed 2/51]
14. Imam Mughaltai. [Sharah Sunan Ibne Majah 5/1473]
15. Imam Ibne Daqeeq. [Nasbur Raayah 1/413]
To saabit hua ke Jam’hoor Muhaddiseen ne Isey ZA’EEF Nahi balke SAHEEH Tasleem kiya hai.
Qaara-een Kiraam! Is darj baala Tehqeeq se waazeh ho gaya ke Hazrat Ali (raz.) se marwi Tark Rafaulyadain ki Sahih Hadis ke baare me SHUKOOK wa SHUBHAAT phailana Baatil aur Mardood hai aur Zubair Ali ke Peish kardah tamam Hawala Jaat Khud Uske Apne Muslimah Usool ke mutabiq SAHIH Nahi hain. Lihaaza Is Hadees ke Sahih hone me Koi Shakk wa Shubah ki Gunjaish Nahi hai.
Mujhe Is mauqe’ per Aisa Samajh me aata hai ke, Shaykh Abdul Qadir Jeelani (rah.) ne Apni [Ghunyat At-Taalibeen] me Jo SHAITAN KE ANDAY WAALI HADEES Naqal ki hai Wo Aal Peerdaad Zubair Ali Zai per bilkul FIT baithti hai.
Rasoolullah (sallallahu alaihi wa sallam) ne farmaya: DUSHMAN-E-KHUDA, IBLEES KHABEES PER JSINE APNI DUM APNI DUBAR (ANUS) ME DAAKHIL KAR KE 7 ANDEY DIYE AUR INSE 7 BACHCHEY PAIDA HUE JO AULAAD-E-AADAM KO GUMRAAH KARNE PER MUSALLAT HUE HAIN……………………. Doosre Ande se paida hue Shaitan ke Bachhey ka Naam hai “HADEES”, JO NAMAZIYON PER MAAMOOR HAI, INKO NAMAZ SE GHAAFIL KAR KE LAHOO WA LU’AB ME MASHGHOOL KARTA HAI………………..”
Zubair Ali bhi Logo’n ko Namaz ke Masaa’il me Ghalat Fahmiyaa’n Phaila kar SHUKOOK wa SHUB’HAAT me daal raha hai. Aur Khud ko AHL-E-HADEES bhi kehta hai.
Qaaraeen-e-Kiraam.! Ye rahe Zubair Ali Za’i ke Aitrazat ke Jawabat. Zubair Ali Za’i MASLAKI TA’SUB me Itna Andha ho gaya hai ke, Apne Maslak ke Khilaf pa kar Is SAHIH HADEES ko SHAHEED kar dena chahta hai. Lekin Is Jahil ko Kya pata ke Hazrat Imam Abu Hanifah (rah.) ko aise hi Imamul Aazam Fil Fuqaha’ Nahi kaha gaya hai.
RAFAYADAIN KO TARK KARNE WALE TAMAM RAAWI SAHEEH MUSLIM KE HAIN:
Hazrat Alqamah (rah.) kehte hain ke, Abdullah bin Mas’ood (raziallahu ta’la anhu) ne farmaya: “Kya Main Tumhein Rasoolullah (sallallahu alaihi wa sallam) waali Namaz Na Parhaon.? Phir Namaz Parhi aur Rafaul-Yadain Na kiya Magar Ek Martabah Shuroo’ Namaz me (Ya’ni TAKBEER-E-TEHREEMAH ke waqt).”
Imam Tirmizi (rahmatullahi alaih) farmate hain: Is BAAB me Baraa’ bin Aazib (raziallahu anhu) se bhi Rivayat hai. Hadees Ibn-e-Mas’ood (raziallahu anhu) HASAN hai aur Sahaba (raziallahu anhum) wa Taaba’een (rahmatullahi alaihim) me se Be-Shumaar Ahl-e-Ilm Yehi kehte hain aur Yehi Qoul Sufyan Sauri (rah.) aur Ahl-e-Koofah ka hai. [Tirmizi – Kitab: As-Salaah]
حَدَّثَنَا هَنَّادٌ حَدَّثَنَا وَكِيعٌ عَنْ سُفْيَانَ عَنْ عَاصِمِ بْنِ كُلَيْبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ عَنْ عَلْقَمَةَ قَالَ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ أَلَا أُصَلِّي بِكُمْ صَلَاةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى فَلَمْ يَرْفَعْ يَدَيْهِ إِلَّا فِي أَوَّلِ مَرَّةٍ.
قَالَ وَفِي الْبَاب عَنْ الْبَرَاءِ بْنِ عَازِبٍ قَالَ أَبُو عِيسَى حَدِيثُ ابْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ وَبِهِ يَقُولُ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ. { كِتَاب: الصَّلَاةِ – بَاب: مَا جَاءَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرْفَعْ إِلَّا فِي أَوَّلِ مَرَّةٍ }
Is Hadees Ke Kul Saat (7) Raavi Hain:
1. Hannad bin As-Saree (هَنَّادُ بْنُ السَّرِيِّ)
2. Wakee’ bin Al-Jarrah (وَكِيعُ بْنُ الْجَرَّاحِ)
3. Sufyan As-Sauri (سُفْيَانُ الثَّوْرِيُّ)
4. Aasim bin Kulaib (عَاصِمِ بْنِ كُلَيْبٍ)
5. Abdur Rahman bin Al-Aswad (عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ)
6. Alqamah (عَلْقَمَةَ)
7. Abdullah bin Mas’ood (Raziallahu Ta’la Anhu) [عَبْدُ اللَّهِ بْنُ مَسْعُودٍ]
Hannad Bin As-Saree (Rahmatullahi Alaih) Sahih Muslim Ke Rijaal Me Se Hain:
حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ حَدَّثَنَا أَبُو الْأَحْوَصِ عَنْ أَبِي إِسْحَقَ عَنْ عَمْرِو بْنِ مَيْمُونٍ عَنْ عَبْدِ اللَّهِ قَالَ قَالَ لَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَا تَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ قَالَ فَكَبَّرْنَا ثُمَّ قَالَ أَمَا تَرْضَوْنَ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ قَالَ فَكَبَّرْنَا ثُمَّ قَالَ إِنِّي لَأَرْجُو أَنْ تَكُونُوا شَطْرَ أَهْلِ الْجَنَّةِ وَسَأُخْبِرُكُمْ عَنْ ذَلِكَ مَا الْمُسْلِمُونَ فِي الْكُفَّارِ إِلَّا كَشَعْرَةٍ بَيْضَاءَ فِي ثَوْرٍ أَسْوَدَ أَوْ كَشَعْرَةٍ سَوْدَاءَ فِي ثَوْرٍ أَبْيَضَ.
{ كِتَاب: الْإِيمَانِ – بَاب: كَوْنِ هَذِهِ الْأُمَّةِ نِصْفَ أَهْلِ الْجَنَّةِ }
Scan Page
Wakee’ Bin Al-Jarraah Aur Sufyan As-Sauri (Rahmatullahi Alaihim) Sahih Muslim Ke Rijaal Me Se Hain:
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَأَبُو كُرَيْبٍ قَالَا حَدَّثَنَا وَكِيعٌ عَنْ سُفْيَانَ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ عَنْ كُرَيْبٍ عَنْ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ مِنْ اللَّيْلِ فَقَضَى حَاجَتَهُ ثُمَّ غَسَلَ وَجْهَهُ وَيَدَيْهِ ثُمَّ نَامَ.
{كِتَاب: الْحَيْضِ – بَاب: غَسْلِ الْوَجْهِ وَالْيَدَيْنِ إِذَا اسْتَيْقَظَ مِنْ النَّوْمِ}
Scan Page
Sufyan Sauri Aur Aasim Bin Kulaib (Rahmatullahi Alaihim) Sahih Muslim Ke Rijaal Me Se Hain:
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ حَدَّثَنَا سُفْيَانُ عَنْ عَاصِمٍ عَنْ الشَّعْبِيِّ عَنْ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَرِبَ مِنْ زَمْزَمَ مِنْ دَلْوٍ مِنْهَا وَهُوَ قَائِمٌ.
{ كِتَاب: الْأَشْرِبَةِ – بَاب: فِي الشُّرْبِ مِنْ زَمْزَمَ قَائِمًا }
Scan Page
Abdur Rahman Bin Al-Aswad Aur Alqamah (Rahmatullahi Alaihim) Sahih Muslim Ke Rijaal Me Se Hain:
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَأَبُو كُرَيْبٍ قَالَ يَحْيَى أَخْبَرَنَا و قَالَ الْآخَرَانِ حَدَّثَنَا أَبُو مُعَاوِيَةَ عَنْ الْأَعْمَشِ عَنْ إِبْرَاهِيمَ عَنْ الْأَسْوَدِ وَعَلْقَمَةَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ح و حَدَّثَنَا شُجَاعُ بْنُ مَخْلَدٍ حَدَّثَنَا يَحْيَى بْنُ أَبِي زَائِدَةَ حَدَّثَنَا الْأَعْمَشُ عَنْ مُسْلِمٍ عَنْ مَسْرُوقٍ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُ وَهُوَ صَائِمٌ وَيُبَاشِرُ وَهُوَ صَائِمٌ وَلَكِنَّهُ أَمْلَكُكُمْ لِإِرْبِهِ.
{ كِتَاب: الصِّيَامِ – بَاب: بَيَانِ أَنَّ الْقُبْلَةَ فِي الصَّوْمِ لَيْسَتْ مُحَرَّمَةً عَلَى مَنْ لَمْ تُحَرِّكْ شَهْوَتَهُ }
Scan Page
Alqamah (Rahmatullahi Alaih) Aur Abdullah Bin Mas’ood (Raziallahu Anhu) Sahih Muslim Ke Rijaal Me Se Hain:
حَدَّثَنَا يَحْيَى بْنُ حَبِيبٍ الْحَارِثِيُّ وَصَالِحُ بْنُ حَاتِمِ بْنِ وَرْدَانَ قَالَا حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ حَدَّثَنِي خَالِدٌ الْحَذَّاءُ عَنْ أَبِي مَعْشَرٍ عَنْ إِبْرَاهِيمَ عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِيَلِنِي مِنْكُمْ أُولُو الْأَحْلَامِ وَالنُّهَى ثُمَّ الَّذِينَ يَلُونَهُمْ ثَلَاثًا وَإِيَّاكُمْ وَهَيْشَاتِ الْأَسْوَاقِ.
{ كِتَاب: الصَّلَاةِ – بَاب: تَسْوِيَةِ الصُّفُوفِ وَإِقَامَتِهَا وَفَضْلِ الْأَوَّلِ فَالْأَوَّلِ مِنْهَا وَالِازْدِحَامِ}
Scan Page
To Ma’loom hua ke Ye Hadees SHART SAHIH MUSLIM per SAHIH hai. Jo Log Is HADEES ka INKAAR kar rahe hain Wo Asal me SAHIH HADEES ka Inkar Kar rahe hain.
HAZRAT ABU BAKR SIDDIQ RadiALLAHO Anhu NE BHI RAFAYADAIN NAHI KIYA:
Wazeh rahe ke ye zaeef rivayat Hazrat Abu Bakr Siddeeq Radiallahu Anhu Ke us amal ke Khilaaf he jo unse basanade Saheeh sabit hai. Chunanche Imam AbuBakr Ismaaeeli Rahimahullah Apni sanad se naq karte hai:
Hazrat Abdullah Bin Mas’ood Radiallahu Anhu Farmate hai “Maine Rasulullah Sallallahu Alaihi Wasallam, Hazrat Abu bakar Radiallahu AnhuAur Hazrat Umar Radiallahu AnhuKe saath namaz padhi, unhone puri namaz me sirf Takbeere Tehreemah ke waqt Rafa’yadayn ki.”
[Kitabul Muajjam, Imam Ismaeeli Jild:2 Pg:692, Sunan Kubra Imam Baihaqi Jild:2 Pg:79]
Tags:
Fiqh