GHAIR MUQALLID MOHAMMAD SHAFIQ SAHAB YE HADEES PESH KARTE HAIN:
#*1. Sohail bin sa'ad razi ne farmaya: "logo ko hukm diya jata tha k wo namaz me apna dayaan haath apni baayein ZARA'A par rakhein (ye hadis marfoo hai)
hawale: a) muwatta Imam Malik, 1/159, H. 377
b) Shaih Bukhari ma'a Fatheul baari 2/178, H. 740
iS HADIS SE MALUM HUA K NAMAZ ME SINE PAR HATH BANDHNE CHAHIYE. AGAR AAP APNA DAYAAN HAATH APNI ZARAAH PAR RAKHE GE TO KHUD BA KHUD SEENA PAR AAJAYENGE.
Note: ZARA'A = HATH KI UNGLIYON SE LEKAR KAHNI TAK KE HISSE KO KAHTE HAIN.*#
Mohammed Shafeeque, ne likha hai ke ZIRAA’IHI per hath rakhenge to Khud ba Khud hath SEENE per hath aayenge.
Qaara’een-e-Kiraam! Maine to TAJRUBAH kar liya hai per mere hath to SEENE ke neeche aur NAAF ke oopar hi tak aa rahe hain. Haan! Agar Mai Namaz me KHUSHOO’ wa KHUZOO’ ke khilaf ja kar Apne SHAANO (Gardano) ko sukeidta hu to Tab hi SEENE per aa rahe hain.
Waise Ye Qoul Ghair-Muqallid Albani ki TAQLEED me naqal kiya gaya hai. [Dekhiye TAKHREEJ SALAATH AR-RASOOL pg230 Haashya] Aur mazed TAJRUBAH kar ke dekhenge to HATH Sar per bhi aa sakte hain. Ye sab Ghair-Muqallideen ke BAATIL QIYAASAAT hain kyonke Hadees me Lafz (Seene per) maujood nahi hai. Baat apni aur Naam Hadees ka.
Is ke khilaaf Hamaare paas TATBEEQ ki dalaa’il maujood hain.
HATH BAANDHNE KI KAIFIYAT:
Ahl-e-Sunnat Wal Jama’t, Ahnaaf ke Nazdeek Namaz me Hath baandhna Ek Sunnat hai, aur Mardon ke liye Naaf ke neeche hath baandhna doosri Sunnat hai.
Aur Ahnaaf ke nazdeek Hath baandhne ka sab se Afzal Tareeqa ye hai ke Daayein hath ki Hatheli ko baayein hath ki Pasht par rakhein aur Angoothe aur chhangli (Chhoti Ungli) se baayein hath ke gattey ko pakdein aur darmiyaan ki 3 Ungliyon ko Kalaa’i par rakhein. Is masla’ me Ahaadees 3 Qism ki aayi hain.
1. Wa’il bin Hujar (Raz.) ki rivayat me hai, “Rasoolullah ((ï·º ne daayein (Right) hath ko baayein hath per rakha.” [Saheeh Muslim 1/173 H#891]
2. Hulab (Raz.) ki rivayat me hai, “Rasoolullah ((ï·º Apna Baayaan hath Daayein hath se pakarte the.” [Jami’ Tirmizi 1/59 H#238, Imam Tirmizi Rah. farmate hain ke Ye Hadees HASAN (Good) hai, is per amal hai Sahaba raz., Taaba’een rah. aur unke baad ke Ahl-e-Ilm ka ke daayan (Right) hath Baayein hath per rakha jaaye, ba’z Ahl-e-Ilm kehte hain ke Hath ko Naaf ke oopar baandhe aur ba’z kehte hain ke Naaf ke neeche baandhe aur Ye sab Jayez hai Unke Nazdeek]
• Is Hadees me baayein hath ko daayein hath se pakarne ka zikr hai; aur Pakarne ke liye Hatheli aur Ungliyaan iste’maal hoti hain.
3. Sahal bin Sa’d (Raz.) ki rivayat me hai, “Logon ko Hukm diya jaata tha ke, Namaz me Daayein hath ko baayein baazoo (Kalaa’i) par rakhein.” [Bukhari H#702]
FAAYDA: Hamaare batlaye hue Tareeqe par in 3 Qism ki SAHEEH AHAADEES par amal ho jata hai. Jab daayein hath ko baayein hath ki pasht par rakha to ‘Pehli Hadees’ par amal hua. Jab Angoothe aur Chhoti Ungli se Gattey ko pakda to ‘Doosri Hadees’ par amal hua aur Jab 3 Ungliyon ko baayein Baazoo (Kalaa’i) par rakha to ‘Teesri Hadees’ par amal hua.
TATBEEQ KI DALEEL: Humne Ahaadees me Ittihaad, Jod (Joint) aur Tatbeeq ki jo Soorat pesh ki hai, iski Daleel Wa’el bin Hujar (Raz.) se marwi Ahaadees hain.
4. Wa’el bin Hujar (Raz.) ki rivayat me hai, “Rasoolullah ((ï·º ne apna daayan (Right) hath baayein hath per Gattey ke qareeb rakha hua tha.” [Sunan Daarmi H#1288, Ye Hadees SANAD ke lihaaz se SAHEEH hai balke Sahih Bukhari aur Sahih Muslim ki Shart per hai]
5. Wa’il bin Hujar (Raz.) ki ek aur rivayat me hai ke: “Daayein hath ko baayein hath ki pasht aur Gattey aur baazoo (Kalaa’i) par rakha. [Sunan Nisaa’i 1/141 H#892; Sahih Ibne Hibban H.1860, Iski Sanad SAHIH hai aur iske Raavi Mu’tabar hain]
Jab TATBEEQ ki SOORAT isme maujood thi to Ghair-Muqallideen ko QUBOOL kyon Nahi??
//**2. waail bin hajar rz se riwayat hai k maine rasul saw ke sath namaz padhi to aap saw ne apna daaya hath mubarak apne baaye hath mubarak k upar seeme mubarak par rkha.
(Sahih Ibn Khuzaima, j. 1, page 243)
Is hadis ko
Imam Nuwawi ne SHARAH MUSLIM (MISRI) J. 4, PAGE 115 AUR SHARAH MUHZAB J. 3, P. 312 ME,
HAFIZ IBN SAEEDUN NAAS NE nafakhu shazi (masawr) alwarq 2/211 me
HAFIZ SHAMSUDDIN IBN ABDUL HADI MUQDASI NE al-mahrud fil hadis page 44 me,
HAAFIZ ZAILI ne NASBUR RAAYA J. 1 , PAGE 314 ME
HAFIZ IBN HAJAR NE fatehul baari (salfiya) j. 2, page 224 me aur TALKHEEL KABIR (MISRI) J. 1, PAGE 224 ME aur darayat fi takhriz ahadis hidaya (misri) j. 1 page 128 aur BALAGUL MURAAM PAGE 55 ME,
ALLAMA AINI HANAFI NE UMDATUL QARI (ALMANIRIYA) J. 1, PAGE 128 ME
IMAM SHOKANI NE neelil autaar j. 2, page page 115 me aur
ALLAMA MAJDUDIN FEROZI ABADI NE safar saadat me
ALLAMA ALMURTAZA ZUBAIDI HANAFI NE aqudul jaohar maneefata j. 1 page 59 etc logo ne zikr kiya hai.
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AUR IN LOGO NE IS HADIS KO SAHIH MANA HAI
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ALLAMA IBN SAYYEDN NAS AUR HAFIZ IBNHAJAR AUR ALLAMA AINI AUR ALLAMA SHOKANI.
ISI TARAH MULLA QAYIM SINDHI NE RIWALA FAUZULKARAM ME AUR
MAKHDUM MOHAMMED HASHIM SINDHI THATHWI NE DARAAHAM SARAT ME
ALLAMA IBN NAJEEM HANAFI NE BAHRUR RAAID ME AUR
ALLAMA ABUL HASAN KABIR SINDHI NE FATAH WADOOD SHARAH ABI DAUD ME AUR
ALLAMA MOHAMMED HAYAT SINDHI NE FATHA GHAFOOR ME AUR
ALLAMA SYED ABU TURAB RASHDULLAH SHAH RASHDI SAHAB NE DARJUDARR ME
TO YE HADIS APNE MATLAB ME WAZEH HAI AUR BATA RAHI HAI K RASUL SAW KI SUNNAT WA TARIQA YE HAI K NAMAZ ME SEENE PAR HATH BANDHE JAAYE.**//
La-Mazhab Ghair-Muqallideen, Din-Raat HAQ-TALAASHI ka Naa’rah lagaate hain par Jab Unka MASLAK saamne aata hai to Be-Daleel Da’won ki aar le kar BAATIL ko Iqtiyaar kar jaate hain aur phir KAMAAL Ye hai ke Allamah SHAUKANI aur ba’z deegar Hazraat ke MUQALLID ban Jaate hain, KHUSOOSAN HADEES ke iqtiyar karne me To TEHQEEQ ko baala-e-Taaq rakh kar KHUD MUQALLID nazar aate hain.
Mohammaed Shafeeque, ne Wa’il bin Hujar (Raz.) ki Hadees ko Fala’n Hazraat ne SAHEEH maana hai to likh diya per TEHQEEQ to naqal hi nahi ki hai. Aur sach to Ye hai ke Un Hazraat ne HADEES to naqal ki hai per TASHEEH ka Hukm nahi lagaya hai. Ba’z Hazraat ne TASHEEH ka hukm lagaya hoga per inke aqwaal naqal karna to TAQLEED hui aur SHOR machaaya ja raha hai TEHQEEQ ka. Ghair-Muqallideen, Kya TEHQEEQ ke naam per TAQLEED hi karne ke liye Ghair-Muqallid bane hain?
@Mohammed Shafeeque sahib, Aap ne HANAFI MAZHAB chhora tha TEHQEEQ karne ke liye Ya phir MUHAQQIQEEN ke Aqwaal ki TAQLEED karne ke liye?
Usool-e-Hadees ki bunyaad per bila shuba ye hadees Za’eef hai.
Lagta hai gm ke nazdeek Sahaba, Taaba’een, Tabe’ Taaba’een ke aqwaal wa af’aal hujjat nahi hain lekin unke ba’d waalon ke maslan Imam Bukhari (Rah.) ka fa’l hujjat hai. Albani, Ibne Hajar Asqalani (Rah.) aur Imam Nawawi (Rah.) ke aqwaal hujjat hain.
Ghair-Muqallid, Sahabe [Haddes-e-Namaz pg63] per likhte hain ke Allamah Shaukani ne NAILUL AUTAAR me is rivayat ko naqal kar ke farmaya ke “Is rivayat ki Ibn-e-Khuzaimah ne TASHEEH ki hai.”
Allamah Shaukani ne bhi iski TASHEEH ko Ibne Khuzaimah (Rah.) ke zimme Thhonp diya hai aur Ghair-Muqallideen ne Allamah Shaukani per.
Yehi haal hai Ibne Aun Syed An-Naas ki TASHEEH ka.
Muhaddis Yusuf Binauri (Rah.) farmate hain, “Zaahir Ye hai ke Ibn-e-Khuzaimah ne is Hadees per (Ya’ni Wa’il bin Hujar Raz. Ki Hadees per) Hukm nahi lagaaya hai, Kyonke Hafiz Ibne-Hajar (Rah.) ne apni Charon kitabon FATHUL BAARI, TALKHEES, AD-DIRAAYAH aur BALOOGH AL-MARAAM me (Is Hadees ko naqal karne ke ba’d) TASHEEH naqal nahi ki, Isi tarah Allamah NAWAWI (Rah.) ne apni Teeno Kitabon AL-MAJMOO’, SHARAH MUSLIM aur KHULASAH me ba-wajood SHIDDAT-e-AHTIYAAJ (Intence Need) ke, isko Naqal nahi kiya.” [Mu’arif As-Sunan 2/438]
Aur Saheeh bhi Yehi hai ke Ibne Khuzaimah se iski TASHEEH maujood nahi hai. Sahih Ibn-e-Khuzaimah Chhap kar manzar-e-aam per aa gayi hai. Usme Koi TASHEEH maujood nahi hai.
Agar bil-farz maan bhi lein ke Ibn-e-Khuzaimah (Rah.) ne Hadees ki TASHEEH bhi ki hai to Qaabil-e-Hujjat nahi kyonke Ye Hadees kayi Wujoohaat ki bina per SAHEEH nahi hai.
Ibne Hajar Makki (Rah.) farmate hain ke, “Ibn-e-Khuzaimah ne aisi Kitni Hadeeson ko SAHEEH kaha hai Jo HASAN ke darjah ko bhi nahi pohanchti.” [Haamish Dirham As-Surah pg81]
Rahi baat Mullah Qayem Sindhi (Rah.) wa Hashim Sindhi (Rah.) ki to Un logon ne to Wa’il bin Hajar (Raz.) ki NAAF ke NEECHE hath baandhne wali HADEES ko SAHEEH farmaya hai Jo MUSANNAF IBNE ABI SHAIBAH me aayi hai. Aur inhi Hazraat ne Muhammad Hayat Sindhi ko SAHEEH nusqe’ se Lafz (Naaf ke Neeche) dikha kar Uski Bolti band kar di thi.
Ghair-Muqallideen ko sabit karna chaahiye tha ke Mullah Qayem Sindhi wa Hashim Sindhi (Rah.) ne Mo’mal ki Izaafa kardah (SEENE PER) ki rivayat ko SAHEEH farmaya hai aur Ye Unki Khud ki TEHQEEQ hai na ke Kisi ka QOUL naqal kiya jaaye.
Hafiz ‘Aini (Rah.) ne Naaf ke neeche hath baandhne ko hi TARJEEH di hai. [Dekhiye Umdatul Qaari 4/389, Al-Binaayah 1/609]
Allamah Ibne Nujaim (Rah.) ne bhi Naaf ke neeche hath baandhne ko hi RAAJEH farmaya. [Dekhiye Al-Behr Ar-Raa’iq 1/538]
Ibnul Humam (Rah.) ne bhi Naaf ke neeche ko hi RAAJEH qarar diya hai. [Fathul Qadeer 1/249]
Mullah Ali Qaari (Rah.) ne bhi Naaf ke neeche ko hi RAAJEH farmaya hai. [Al-Mirqaat 2/509]
//**
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Momil Bin Ismail aur JARAH WA TADEEL
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TAADEEL KARNE WALE
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NOTE:
JARAH KISE KAHTE HAIN?
TEHQEEQ KE BAAD RAAWI KE AIB KO ZAAHIR KARE AUR USKI WAJA SE US RAAWI KI RIWAYAT AUR GAWAAHI KO RADD KIYA JAYE TO jarah KAHLATI HAI:
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TADEEL KISE KAHTE HAIN?
YE jarah ke bar-aks (yani uska opposite) HAI yani RAAWI KI TAREEF WA SANA acchai etc bayan karna.
(darasl yaha short me likha gaya aise jarah wa tadeel ka alag se ek ilm hai)
1. YAHYA IBN MUEEN (TAREEK IBN MUEEN: 235)
2. ALZIYA ALMUQDASI (1/345, H. 237)
3. IBN HIBBAN (9/187)
4. AHMED (MUJMAUZ ZAWAID, 1/80)
5. IBN SHAHEEN (1416)
6. DARQUTANI (2/186, H,2261)
7. SULEMAN BIN HARAB (KITABUL MARFATH WA TARIKH 3/53)
8. AL HAAKIM (1/384)
9. AZ ZAHBEE (ALHABR 1/350)
10. TIRMIZI (672)
11. IBN KASHEER (4/423)
12. AL HAISHIMI (8/183)
13. IBN KHUZAIMA (1/243, H. 479)
14. H. 2700 (akhraja an taleeqan fi saheeya)
wagaira
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JARAH KARNE WALE
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1. ABU HAATIM (KITABUL JARAH WA TADIL, 8/374)
2. ABU ZARA AL RAZI (NOTE: YE QAUL ABU ZARA SE SAABIT NAHI HAI)
3. YAQOOB BIN SUFIYAN (AL MARIFAT WA TARIKH 3/52)
4. AL SAAJI (NOTE: YE QAUL SAABIT NAHI HAI.)
5. IBN SAAD (TABQAT IBN SAAD, 5/501)
6. IBN QAANE (nOTE YE QAUL SAABIT NAHI HAI)
7. DARU QUTANI (SAWALAT ALHAAKIM LIL DARUKUTANI 492)
8. MOHAMMED BIN NASAR MARUZI (nOTE: YE QAULSAABIT NAHI HAI)
9. IBN HAJAR (TAQREEB AT TAHZEEB 7029)
IS TEHQEEQ SE MALUM HUA KE AIMA MUHADDISIN KI AKSARIYAT KE NAZDIK MOMIL BIN ISMAIL SAQA YA HASANUL HADIS HAIN AUR SAQA ADAD KASEER KI BAAT ADAD QALIL PAR HUJJAT HAI.
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ek ahme baat
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HAAFIZ MAZI, HAFIZ ZEHBI AUR HAFIZ IBN HAJAR RA. NE BAGAIR KISI SANAD KE IMAM BUKHARI RA. SE NAKAL KIYA K UNHONE MOMIL MAZKUR KE BARE ME KAHA "munkirul hadis"
imam bukhari ki ye jarah
darasal AT TAREEK AL KABEER (49/8) ME BUKHARI momil bin ismail ka tarjuma laaye hain magar is par koi jarah nahi ki.
zafar ahmed thanwi sahab ek qayda batate hain ke HAR WO SHAKS JIS KO (IMAM) BUKHARI APNI TAWARIKH ME BAGAIR TAAN KE ZIKR KARE TO WO (DEOBANDIYON K NAZDIK) SAQA HAI. (QAWAID FI ULUMUL HADIS PAGE 223)**//
Mo’mal se do Shaqs muraad hain. Ek to Mo’mal bin Isma’eel aur doosra Mo’mal bin Hishaam. Imam Bukhari (Rah.) ne kis Mo’mal ki rivayat laayi hai. Zara wizahat kijiyega?
Waise Ghair-Muqallideen ka Ye naya Inkshaaf hai ke Imam Bukhari (Rah.) ne Mo’mal bin Isma’eel se rivayat laayi hai.
Hadees ka daar-o-madaar sirf SANAD hi nahi hota. Balke MATAN (Text) ka bhi SAHEEH hona laazmi hai.
Aur SAHEEH HADEES ke 5 Sharaa’it hain.
Raaviyon ka..
1. Muttasil
2. Aadil
3. Taam Az-Zabt hona aur
Hadees ka
4. Ghair Shaaz
5. Ghair Mu’allil hona.
Is Hadees ke MUTTASIL hone me Koi Kalaam nahi hai.
AADIL:
Ya’ni Raaviyon ka Aadil (Sachha, Bharosemand) hona laazmi hai. Lekin Mo’mal bin Isma’eel Za’eef Raavi hain.
Inke Ta’lluq se A’immah Jarah wa Taa’deel ke Alfaaz Mulaahizah farmayein..
1. Ghair-Muqallid, Naseeruddin Albani ne khud Mo’mal bin Isma’eel ko SAA’EEUL HIFZ (Kamzor Haafize wala) kah kar iski wajah se SANAD ko Za’eef kaha hai. [Ibn-e-Khuzaimah 1/243]
2. Imam Bukhari (Rah.) ne Mo’mal bin Isma’eel ko MUNKAR AL-HADEES farmaya.
3. Ibne Sa’d kehte hain, Ye SIQAH hain aur bohat Ghaltiyaan karte hain.
4. Ibne Qane’ kehte hain, Saaleh magar Khatakaar hain.
5. Darqutni kehte hain, SIQAH hain lekin Bohat Khata’ kaar hain.
6. Abu Haatim inhey KASEER UL KHATA’ kehte hain.
7. Abu Zir’a kehte hain, Iski Hadee me bohat ghaltiyan hain.
8. Imam Zehbi (Rah.) kehte hain, Sachhe hain, Sunnat me shaded hain aur KASEER AL KHATA’ hain.
9. Marwazi ne kaha, Jab Mo’mal Hadees me MUNFARID (Akele) ho to WAAJIB ye hai ke Touqaf kiya jaaye, isliye ke Kharaab Haafze aur Kaseer Ghaltiyon waale the. [Tehzeeb At Tehzeeb 10/340]
NOTE: Mo’mal bin Isma’eel is rivayat ko Naqal karne me MUNFARID hi hain. In sha’ Allah! Tafseel aagey aayegi.
10. Ibne Hajar (Rah.) farmate hain ke, Mo’mal bin Isma’eel ki Jo Hadees SAURI (Rah.) se ho, Us me ZU’AF hota hai. [Fathul Baari 9/206]
NOTE: Mo’mal bin Isma’eel ne Ye rivayat, Sufyan Sauri (Rah.) se hi naqal ki hai.
11. Sufyan Sauri (Rah.) ko Aaj kal ke Ghair-Muqallideen Jaise ZUBAIR ALI ZA’I ne “AN” se rivayat karne per MUDALLIS farmaya hai.[Dekhiye NOORUL AINAIN] Aur is rivayat me bhi Sufyan Sauri (Rah.) “AN” se hi rivayat karte hain.
In A’imma-e-Jarah wa Ta’deel ne Mo’mal bin Is’haaq ke SIQAH hone per Kalaam Nahi kiya hai balke Inke HAAFZAH per Kalaam kiya hai. Wo Apne HAAFZAH ki wajah se ZA’EEF hain.
SHAFEEQUE sahib ne in A’immah ke Aqwaal naqal nahi kiye. Balke likh diya ke fala’n fala’n ne JARAH naqal ki hai. Lekin JARAh kis wajah se naqal ki hai, Ye bataane me hichkhicha gaye.
Isliye ye shart bhi sabit nahi hui.
TAAM AZ-ZABT:
Allamah Ibne Qayyim (Rah.) likhte hain ke, “lafz SEENE PER ki Zyaadati sirf Mo’mal bin Isma’eel ki rivayat me hai aur Mo’mal bin Isma’eel ko imam Bukhari (rah.) ne Munkar Al-Hadees kaha hai. Imam Bukhari Jis Raavi ke bare me MUNKAR AL-HADEES keh dein Us se rivayat JAYEZ hi Nahi hai.” [I’laam Al-Moqa’een 3/9 misaal:62 ba-hawalah AiZaahul Adillah pg93,94]
Ab is rivayat ki SANAD per Nazar daalte hain:
Wa’el bin Hujar (Raz.)
!!!!
Alqamah bin Wa’el (Rah.)
!!!
Aasim Ibne Kulaib (Rah.) 1. Zaa’idah (Rah.) [Nisaa’i] 2. Bashar bin Mufazzal [Abu Dawood] 3. Bashar bin Mufazzal [Ibne Majah] 4. Abdul Waahid [Musnad Ahmed] 5. Zaheer bin Hajjaaj [Musnad Ahmed] 6. Shu’bah bin Hajjaaj [Musnad Ahmed] 6. Salaam bin Saleem [Tiyaalasi] 7. Khalid bin Abdullah [Beihaqi] (Kisi ne bhi lafz SEENE PER ka izaafa rivayat nahi kiya)
!!
Sufyan Sauri (Rah.)
!
8. Mo’mal bin Isma’eel [Ibne Khuzaimah], 9. Abdullah ibne Abul Waleed [Musnad Ahmed, isme bhi izaafa nahi]
Wa’il bin Hujar (Raz.) ki Kul 9 SANADON me se sirf 1 Sanad me hi (SEENE PER) hath baandhne ke LAFZ ka izaafa maujood hai. Aur Wo SUFYAN SAURI (Rah.) ke TAREEQ me hai aur Sirf [Ibne Khuzaimah] ki rivayat me hai aur [Musnad-e-Ahmad] me maujood nahi hai.
Phir Sufyan Sauri (Rah.) ka khud ka amal Is hadees per bhi Nahi hai. Wo iske khilaaf NAAF KE NEECHE hath baandhne ke qayel the.
Chunacha Imam NAWAWI (Rah.) farmate hain: “Imam Abi Haneefah (Rah.), Sufyan Sauri (Rah.), Is’haaq bin Rahwiyah (Rah.), hamare As’haab me se Abu Is’haaq Marwazi (Rah.) farmate hain ke dono Hath NAAF ke NEECHE baandhe Jayein.” [Sharah MUSLIM 1/73]
Mo’mal bin Isma’eel ghaltiyan karte the, isme koi SHAKK ab Aap ko bhi baaqi na raha hoga oopar ki ASNAAD aur Unke MATAN ki haqeeqat ko jaan lene ke ba’d.
Aur Ibne Hajar (Rah.) farmate hain ke, Mo’mal bin Isma’eel ki Jo Hadees SAURI (Rah.) se ho, Us me ZU’AF hota hai. [Fathul Baari 9/206]
In tamam Wujoohaat ki bina per Lafz SEENE PER Taam Az-Zabt kis tarah ho sakta hai? Isliye ye shart bhi poori nahi hoti hai.
ILLAT SHAAZ:
Mo’mal bin Isma’eel SIQAH Raaviyon ki Mukhalifat karte hain kyonke inke alawah Koi Raavi Lafz SEENE PER bayaan nahi karta. Isliye ye rivayat SHAAZ hai.
Jab Raavi, Apne se Zyaadah SIQAAT ki mukhalifat karey to Uski rivayat Ghair-Maqbool, SHAAZ aur Ghair-Mahfooz hoti hai.
Mo’mal bin Isma’eel Za’eef hain HAAFZAH ki kharabi ki wajah se aur Jab Za’eef Raavi SIQAAT ki mukhalifat karta hai to Usko MUNKAR kaha jata hai.
Chunacha Ibne Hajar (Rah.) farmate hain ke, “Agar mukhalifat uske (Raavi ke) Zu’af ke sath waaqe’ ho to RAAJEH ko ma’roof aur Uske muqaabil ya’ni (Us mukhalif ki rivayat ko) MUNKAR kaha jaayega.” [Sharah An-Nuqbah pg40]
Isi liye Mo’mal bin Isma’eel ki ye rivayat MUNKAR hai aur sath hi SHAAZ hai.
Aur JAM’HOOR me Kisi ka Mazhab bhi SEENE per hath baandhne ka nahi hai.
Abu Haneefah (Rah.) Naaf ke neeche;
Imam Malik (Rah.) Hath chhor dena MUSTAHAB hai;
Imam Shaafa’I Seene ke neeche, Naaf ke oopar; [Kitabul Umm]
Imam Ahmed Naaf ke neeche, Naaf ke oopar, Ya Namazi ko iqtiyar hai Naaf ke neeche ya oopar.
Imam Tirmizi Rah. Hath baandhne ki Hulab (Raz.) ki hadees naqal karne ke ba’d SALAF ke 2 hi mazhab naqal karte hue farmate hain ke “Ye Hadees HASAN (Good) hai, is per amal hai Sahaba raz., Taaba’een rah. aur unke baad ke Ahl-e-Ilm ka ke daayan (Right) hath Baayein hath per rakha jaaye, ba’z Ahl-e-Ilm kehte hain ke Hath ko Naaf ke oopar baandhe aur ba’z kehte hain ke Naaf ke neeche baandhe aur Ye sab Jayez hai Unke Nazdeek.” [Jami’ Tirmizi 1/59 H#238]
Isiliye ye rivayat SHAAZ hai.
ILLAT MU’ALLIL:
Mo’mal bin Isma’eel akele hain to inka TAFARRUD qubool nahi kiya jayega. In per KALAAM hain. SIQAH raaviyon ki Mukhalifat karte hain. Isi liye Lafz SEENE per ghair-Mehfooz hai.
Jab rivayat Ghair-mehfooz hai to phir Ye rivayat Mu’allil hui.
Ye rivayat SEENE PER hath baandhne ki tama rivayaton me sab se Kam Za’eef rivayat hai. Baqya rivayaton me to ek se zaayed Raaviyon per KALAAM hai aur Ghair-Mehfooz bhi hain aur Ek Mursal rivayat bhi hai Jo ke ZA’EEF MURSAL hai. AHNAAF ke nazdeek SAHEEH MURSAL bila jhijak ke HUJJAT hai agar Taaba’ee Mu’tabar hain. Aur baaqi ki rivaayaat Surah KAUSAR:2 Aayat me WAN’HAR ki TAFSEER karti hain. Aur is Tafseer ko Mufassireen ne RADD kar diya hai. Ibne Abbas wa Ali (Raz.) se iski Ye TAFSEER ke Seene per hath baandha jaayega bila shuba Za’eef hain.
Ghair-Muqallideen apni Eiri Choti laga dete hain, Wa’il bin Hujar (Raz.) ki Hadees ko SAHEEH sabit karne ke liye per itni Illaton ke ba’d Ye Rivayat SAHEEH to kya HASAN darjah tak bhi Nahi pohanchti. {Wallaahu Aalam Bis Sawaab}
#*1. Sohail bin sa'ad razi ne farmaya: "logo ko hukm diya jata tha k wo namaz me apna dayaan haath apni baayein ZARA'A par rakhein (ye hadis marfoo hai)
hawale: a) muwatta Imam Malik, 1/159, H. 377
b) Shaih Bukhari ma'a Fatheul baari 2/178, H. 740
iS HADIS SE MALUM HUA K NAMAZ ME SINE PAR HATH BANDHNE CHAHIYE. AGAR AAP APNA DAYAAN HAATH APNI ZARAAH PAR RAKHE GE TO KHUD BA KHUD SEENA PAR AAJAYENGE.
Note: ZARA'A = HATH KI UNGLIYON SE LEKAR KAHNI TAK KE HISSE KO KAHTE HAIN.*#
Mohammed Shafeeque, ne likha hai ke ZIRAA’IHI per hath rakhenge to Khud ba Khud hath SEENE per hath aayenge.
Qaara’een-e-Kiraam! Maine to TAJRUBAH kar liya hai per mere hath to SEENE ke neeche aur NAAF ke oopar hi tak aa rahe hain. Haan! Agar Mai Namaz me KHUSHOO’ wa KHUZOO’ ke khilaf ja kar Apne SHAANO (Gardano) ko sukeidta hu to Tab hi SEENE per aa rahe hain.
Waise Ye Qoul Ghair-Muqallid Albani ki TAQLEED me naqal kiya gaya hai. [Dekhiye TAKHREEJ SALAATH AR-RASOOL pg230 Haashya] Aur mazed TAJRUBAH kar ke dekhenge to HATH Sar per bhi aa sakte hain. Ye sab Ghair-Muqallideen ke BAATIL QIYAASAAT hain kyonke Hadees me Lafz (Seene per) maujood nahi hai. Baat apni aur Naam Hadees ka.
Is ke khilaaf Hamaare paas TATBEEQ ki dalaa’il maujood hain.
HATH BAANDHNE KI KAIFIYAT:
Ahl-e-Sunnat Wal Jama’t, Ahnaaf ke Nazdeek Namaz me Hath baandhna Ek Sunnat hai, aur Mardon ke liye Naaf ke neeche hath baandhna doosri Sunnat hai.
Aur Ahnaaf ke nazdeek Hath baandhne ka sab se Afzal Tareeqa ye hai ke Daayein hath ki Hatheli ko baayein hath ki Pasht par rakhein aur Angoothe aur chhangli (Chhoti Ungli) se baayein hath ke gattey ko pakdein aur darmiyaan ki 3 Ungliyon ko Kalaa’i par rakhein. Is masla’ me Ahaadees 3 Qism ki aayi hain.
1. Wa’il bin Hujar (Raz.) ki rivayat me hai, “Rasoolullah ((ï·º ne daayein (Right) hath ko baayein hath per rakha.” [Saheeh Muslim 1/173 H#891]
2. Hulab (Raz.) ki rivayat me hai, “Rasoolullah ((ï·º Apna Baayaan hath Daayein hath se pakarte the.” [Jami’ Tirmizi 1/59 H#238, Imam Tirmizi Rah. farmate hain ke Ye Hadees HASAN (Good) hai, is per amal hai Sahaba raz., Taaba’een rah. aur unke baad ke Ahl-e-Ilm ka ke daayan (Right) hath Baayein hath per rakha jaaye, ba’z Ahl-e-Ilm kehte hain ke Hath ko Naaf ke oopar baandhe aur ba’z kehte hain ke Naaf ke neeche baandhe aur Ye sab Jayez hai Unke Nazdeek]
• Is Hadees me baayein hath ko daayein hath se pakarne ka zikr hai; aur Pakarne ke liye Hatheli aur Ungliyaan iste’maal hoti hain.
3. Sahal bin Sa’d (Raz.) ki rivayat me hai, “Logon ko Hukm diya jaata tha ke, Namaz me Daayein hath ko baayein baazoo (Kalaa’i) par rakhein.” [Bukhari H#702]
FAAYDA: Hamaare batlaye hue Tareeqe par in 3 Qism ki SAHEEH AHAADEES par amal ho jata hai. Jab daayein hath ko baayein hath ki pasht par rakha to ‘Pehli Hadees’ par amal hua. Jab Angoothe aur Chhoti Ungli se Gattey ko pakda to ‘Doosri Hadees’ par amal hua aur Jab 3 Ungliyon ko baayein Baazoo (Kalaa’i) par rakha to ‘Teesri Hadees’ par amal hua.
TATBEEQ KI DALEEL: Humne Ahaadees me Ittihaad, Jod (Joint) aur Tatbeeq ki jo Soorat pesh ki hai, iski Daleel Wa’el bin Hujar (Raz.) se marwi Ahaadees hain.
4. Wa’el bin Hujar (Raz.) ki rivayat me hai, “Rasoolullah ((ï·º ne apna daayan (Right) hath baayein hath per Gattey ke qareeb rakha hua tha.” [Sunan Daarmi H#1288, Ye Hadees SANAD ke lihaaz se SAHEEH hai balke Sahih Bukhari aur Sahih Muslim ki Shart per hai]
5. Wa’il bin Hujar (Raz.) ki ek aur rivayat me hai ke: “Daayein hath ko baayein hath ki pasht aur Gattey aur baazoo (Kalaa’i) par rakha. [Sunan Nisaa’i 1/141 H#892; Sahih Ibne Hibban H.1860, Iski Sanad SAHIH hai aur iske Raavi Mu’tabar hain]
Jab TATBEEQ ki SOORAT isme maujood thi to Ghair-Muqallideen ko QUBOOL kyon Nahi??
//**2. waail bin hajar rz se riwayat hai k maine rasul saw ke sath namaz padhi to aap saw ne apna daaya hath mubarak apne baaye hath mubarak k upar seeme mubarak par rkha.
(Sahih Ibn Khuzaima, j. 1, page 243)
Is hadis ko
Imam Nuwawi ne SHARAH MUSLIM (MISRI) J. 4, PAGE 115 AUR SHARAH MUHZAB J. 3, P. 312 ME,
HAFIZ IBN SAEEDUN NAAS NE nafakhu shazi (masawr) alwarq 2/211 me
HAFIZ SHAMSUDDIN IBN ABDUL HADI MUQDASI NE al-mahrud fil hadis page 44 me,
HAAFIZ ZAILI ne NASBUR RAAYA J. 1 , PAGE 314 ME
HAFIZ IBN HAJAR NE fatehul baari (salfiya) j. 2, page 224 me aur TALKHEEL KABIR (MISRI) J. 1, PAGE 224 ME aur darayat fi takhriz ahadis hidaya (misri) j. 1 page 128 aur BALAGUL MURAAM PAGE 55 ME,
ALLAMA AINI HANAFI NE UMDATUL QARI (ALMANIRIYA) J. 1, PAGE 128 ME
IMAM SHOKANI NE neelil autaar j. 2, page page 115 me aur
ALLAMA MAJDUDIN FEROZI ABADI NE safar saadat me
ALLAMA ALMURTAZA ZUBAIDI HANAFI NE aqudul jaohar maneefata j. 1 page 59 etc logo ne zikr kiya hai.
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AUR IN LOGO NE IS HADIS KO SAHIH MANA HAI
========================
ALLAMA IBN SAYYEDN NAS AUR HAFIZ IBNHAJAR AUR ALLAMA AINI AUR ALLAMA SHOKANI.
ISI TARAH MULLA QAYIM SINDHI NE RIWALA FAUZULKARAM ME AUR
MAKHDUM MOHAMMED HASHIM SINDHI THATHWI NE DARAAHAM SARAT ME
ALLAMA IBN NAJEEM HANAFI NE BAHRUR RAAID ME AUR
ALLAMA ABUL HASAN KABIR SINDHI NE FATAH WADOOD SHARAH ABI DAUD ME AUR
ALLAMA MOHAMMED HAYAT SINDHI NE FATHA GHAFOOR ME AUR
ALLAMA SYED ABU TURAB RASHDULLAH SHAH RASHDI SAHAB NE DARJUDARR ME
TO YE HADIS APNE MATLAB ME WAZEH HAI AUR BATA RAHI HAI K RASUL SAW KI SUNNAT WA TARIQA YE HAI K NAMAZ ME SEENE PAR HATH BANDHE JAAYE.**//
La-Mazhab Ghair-Muqallideen, Din-Raat HAQ-TALAASHI ka Naa’rah lagaate hain par Jab Unka MASLAK saamne aata hai to Be-Daleel Da’won ki aar le kar BAATIL ko Iqtiyaar kar jaate hain aur phir KAMAAL Ye hai ke Allamah SHAUKANI aur ba’z deegar Hazraat ke MUQALLID ban Jaate hain, KHUSOOSAN HADEES ke iqtiyar karne me To TEHQEEQ ko baala-e-Taaq rakh kar KHUD MUQALLID nazar aate hain.
Mohammaed Shafeeque, ne Wa’il bin Hujar (Raz.) ki Hadees ko Fala’n Hazraat ne SAHEEH maana hai to likh diya per TEHQEEQ to naqal hi nahi ki hai. Aur sach to Ye hai ke Un Hazraat ne HADEES to naqal ki hai per TASHEEH ka Hukm nahi lagaya hai. Ba’z Hazraat ne TASHEEH ka hukm lagaya hoga per inke aqwaal naqal karna to TAQLEED hui aur SHOR machaaya ja raha hai TEHQEEQ ka. Ghair-Muqallideen, Kya TEHQEEQ ke naam per TAQLEED hi karne ke liye Ghair-Muqallid bane hain?
@Mohammed Shafeeque sahib, Aap ne HANAFI MAZHAB chhora tha TEHQEEQ karne ke liye Ya phir MUHAQQIQEEN ke Aqwaal ki TAQLEED karne ke liye?
Usool-e-Hadees ki bunyaad per bila shuba ye hadees Za’eef hai.
Lagta hai gm ke nazdeek Sahaba, Taaba’een, Tabe’ Taaba’een ke aqwaal wa af’aal hujjat nahi hain lekin unke ba’d waalon ke maslan Imam Bukhari (Rah.) ka fa’l hujjat hai. Albani, Ibne Hajar Asqalani (Rah.) aur Imam Nawawi (Rah.) ke aqwaal hujjat hain.
Ghair-Muqallid, Sahabe [Haddes-e-Namaz pg63] per likhte hain ke Allamah Shaukani ne NAILUL AUTAAR me is rivayat ko naqal kar ke farmaya ke “Is rivayat ki Ibn-e-Khuzaimah ne TASHEEH ki hai.”
Allamah Shaukani ne bhi iski TASHEEH ko Ibne Khuzaimah (Rah.) ke zimme Thhonp diya hai aur Ghair-Muqallideen ne Allamah Shaukani per.
Yehi haal hai Ibne Aun Syed An-Naas ki TASHEEH ka.
Muhaddis Yusuf Binauri (Rah.) farmate hain, “Zaahir Ye hai ke Ibn-e-Khuzaimah ne is Hadees per (Ya’ni Wa’il bin Hujar Raz. Ki Hadees per) Hukm nahi lagaaya hai, Kyonke Hafiz Ibne-Hajar (Rah.) ne apni Charon kitabon FATHUL BAARI, TALKHEES, AD-DIRAAYAH aur BALOOGH AL-MARAAM me (Is Hadees ko naqal karne ke ba’d) TASHEEH naqal nahi ki, Isi tarah Allamah NAWAWI (Rah.) ne apni Teeno Kitabon AL-MAJMOO’, SHARAH MUSLIM aur KHULASAH me ba-wajood SHIDDAT-e-AHTIYAAJ (Intence Need) ke, isko Naqal nahi kiya.” [Mu’arif As-Sunan 2/438]
Aur Saheeh bhi Yehi hai ke Ibne Khuzaimah se iski TASHEEH maujood nahi hai. Sahih Ibn-e-Khuzaimah Chhap kar manzar-e-aam per aa gayi hai. Usme Koi TASHEEH maujood nahi hai.
Agar bil-farz maan bhi lein ke Ibn-e-Khuzaimah (Rah.) ne Hadees ki TASHEEH bhi ki hai to Qaabil-e-Hujjat nahi kyonke Ye Hadees kayi Wujoohaat ki bina per SAHEEH nahi hai.
Ibne Hajar Makki (Rah.) farmate hain ke, “Ibn-e-Khuzaimah ne aisi Kitni Hadeeson ko SAHEEH kaha hai Jo HASAN ke darjah ko bhi nahi pohanchti.” [Haamish Dirham As-Surah pg81]
Rahi baat Mullah Qayem Sindhi (Rah.) wa Hashim Sindhi (Rah.) ki to Un logon ne to Wa’il bin Hajar (Raz.) ki NAAF ke NEECHE hath baandhne wali HADEES ko SAHEEH farmaya hai Jo MUSANNAF IBNE ABI SHAIBAH me aayi hai. Aur inhi Hazraat ne Muhammad Hayat Sindhi ko SAHEEH nusqe’ se Lafz (Naaf ke Neeche) dikha kar Uski Bolti band kar di thi.
Ghair-Muqallideen ko sabit karna chaahiye tha ke Mullah Qayem Sindhi wa Hashim Sindhi (Rah.) ne Mo’mal ki Izaafa kardah (SEENE PER) ki rivayat ko SAHEEH farmaya hai aur Ye Unki Khud ki TEHQEEQ hai na ke Kisi ka QOUL naqal kiya jaaye.
Hafiz ‘Aini (Rah.) ne Naaf ke neeche hath baandhne ko hi TARJEEH di hai. [Dekhiye Umdatul Qaari 4/389, Al-Binaayah 1/609]
Allamah Ibne Nujaim (Rah.) ne bhi Naaf ke neeche hath baandhne ko hi RAAJEH farmaya. [Dekhiye Al-Behr Ar-Raa’iq 1/538]
Ibnul Humam (Rah.) ne bhi Naaf ke neeche ko hi RAAJEH qarar diya hai. [Fathul Qadeer 1/249]
Mullah Ali Qaari (Rah.) ne bhi Naaf ke neeche ko hi RAAJEH farmaya hai. [Al-Mirqaat 2/509]
//**
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Momil Bin Ismail aur JARAH WA TADEEL
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TAADEEL KARNE WALE
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NOTE:
JARAH KISE KAHTE HAIN?
TEHQEEQ KE BAAD RAAWI KE AIB KO ZAAHIR KARE AUR USKI WAJA SE US RAAWI KI RIWAYAT AUR GAWAAHI KO RADD KIYA JAYE TO jarah KAHLATI HAI:
-------------------
TADEEL KISE KAHTE HAIN?
YE jarah ke bar-aks (yani uska opposite) HAI yani RAAWI KI TAREEF WA SANA acchai etc bayan karna.
(darasl yaha short me likha gaya aise jarah wa tadeel ka alag se ek ilm hai)
1. YAHYA IBN MUEEN (TAREEK IBN MUEEN: 235)
2. ALZIYA ALMUQDASI (1/345, H. 237)
3. IBN HIBBAN (9/187)
4. AHMED (MUJMAUZ ZAWAID, 1/80)
5. IBN SHAHEEN (1416)
6. DARQUTANI (2/186, H,2261)
7. SULEMAN BIN HARAB (KITABUL MARFATH WA TARIKH 3/53)
8. AL HAAKIM (1/384)
9. AZ ZAHBEE (ALHABR 1/350)
10. TIRMIZI (672)
11. IBN KASHEER (4/423)
12. AL HAISHIMI (8/183)
13. IBN KHUZAIMA (1/243, H. 479)
14. H. 2700 (akhraja an taleeqan fi saheeya)
wagaira
================
JARAH KARNE WALE
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1. ABU HAATIM (KITABUL JARAH WA TADIL, 8/374)
2. ABU ZARA AL RAZI (NOTE: YE QAUL ABU ZARA SE SAABIT NAHI HAI)
3. YAQOOB BIN SUFIYAN (AL MARIFAT WA TARIKH 3/52)
4. AL SAAJI (NOTE: YE QAUL SAABIT NAHI HAI.)
5. IBN SAAD (TABQAT IBN SAAD, 5/501)
6. IBN QAANE (nOTE YE QAUL SAABIT NAHI HAI)
7. DARU QUTANI (SAWALAT ALHAAKIM LIL DARUKUTANI 492)
8. MOHAMMED BIN NASAR MARUZI (nOTE: YE QAULSAABIT NAHI HAI)
9. IBN HAJAR (TAQREEB AT TAHZEEB 7029)
IS TEHQEEQ SE MALUM HUA KE AIMA MUHADDISIN KI AKSARIYAT KE NAZDIK MOMIL BIN ISMAIL SAQA YA HASANUL HADIS HAIN AUR SAQA ADAD KASEER KI BAAT ADAD QALIL PAR HUJJAT HAI.
=============
ek ahme baat
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HAAFIZ MAZI, HAFIZ ZEHBI AUR HAFIZ IBN HAJAR RA. NE BAGAIR KISI SANAD KE IMAM BUKHARI RA. SE NAKAL KIYA K UNHONE MOMIL MAZKUR KE BARE ME KAHA "munkirul hadis"
imam bukhari ki ye jarah
darasal AT TAREEK AL KABEER (49/8) ME BUKHARI momil bin ismail ka tarjuma laaye hain magar is par koi jarah nahi ki.
zafar ahmed thanwi sahab ek qayda batate hain ke HAR WO SHAKS JIS KO (IMAM) BUKHARI APNI TAWARIKH ME BAGAIR TAAN KE ZIKR KARE TO WO (DEOBANDIYON K NAZDIK) SAQA HAI. (QAWAID FI ULUMUL HADIS PAGE 223)**//
Mo’mal se do Shaqs muraad hain. Ek to Mo’mal bin Isma’eel aur doosra Mo’mal bin Hishaam. Imam Bukhari (Rah.) ne kis Mo’mal ki rivayat laayi hai. Zara wizahat kijiyega?
Waise Ghair-Muqallideen ka Ye naya Inkshaaf hai ke Imam Bukhari (Rah.) ne Mo’mal bin Isma’eel se rivayat laayi hai.
Hadees ka daar-o-madaar sirf SANAD hi nahi hota. Balke MATAN (Text) ka bhi SAHEEH hona laazmi hai.
Aur SAHEEH HADEES ke 5 Sharaa’it hain.
Raaviyon ka..
1. Muttasil
2. Aadil
3. Taam Az-Zabt hona aur
Hadees ka
4. Ghair Shaaz
5. Ghair Mu’allil hona.
Is Hadees ke MUTTASIL hone me Koi Kalaam nahi hai.
AADIL:
Ya’ni Raaviyon ka Aadil (Sachha, Bharosemand) hona laazmi hai. Lekin Mo’mal bin Isma’eel Za’eef Raavi hain.
Inke Ta’lluq se A’immah Jarah wa Taa’deel ke Alfaaz Mulaahizah farmayein..
1. Ghair-Muqallid, Naseeruddin Albani ne khud Mo’mal bin Isma’eel ko SAA’EEUL HIFZ (Kamzor Haafize wala) kah kar iski wajah se SANAD ko Za’eef kaha hai. [Ibn-e-Khuzaimah 1/243]
2. Imam Bukhari (Rah.) ne Mo’mal bin Isma’eel ko MUNKAR AL-HADEES farmaya.
3. Ibne Sa’d kehte hain, Ye SIQAH hain aur bohat Ghaltiyaan karte hain.
4. Ibne Qane’ kehte hain, Saaleh magar Khatakaar hain.
5. Darqutni kehte hain, SIQAH hain lekin Bohat Khata’ kaar hain.
6. Abu Haatim inhey KASEER UL KHATA’ kehte hain.
7. Abu Zir’a kehte hain, Iski Hadee me bohat ghaltiyan hain.
8. Imam Zehbi (Rah.) kehte hain, Sachhe hain, Sunnat me shaded hain aur KASEER AL KHATA’ hain.
9. Marwazi ne kaha, Jab Mo’mal Hadees me MUNFARID (Akele) ho to WAAJIB ye hai ke Touqaf kiya jaaye, isliye ke Kharaab Haafze aur Kaseer Ghaltiyon waale the. [Tehzeeb At Tehzeeb 10/340]
NOTE: Mo’mal bin Isma’eel is rivayat ko Naqal karne me MUNFARID hi hain. In sha’ Allah! Tafseel aagey aayegi.
10. Ibne Hajar (Rah.) farmate hain ke, Mo’mal bin Isma’eel ki Jo Hadees SAURI (Rah.) se ho, Us me ZU’AF hota hai. [Fathul Baari 9/206]
NOTE: Mo’mal bin Isma’eel ne Ye rivayat, Sufyan Sauri (Rah.) se hi naqal ki hai.
11. Sufyan Sauri (Rah.) ko Aaj kal ke Ghair-Muqallideen Jaise ZUBAIR ALI ZA’I ne “AN” se rivayat karne per MUDALLIS farmaya hai.[Dekhiye NOORUL AINAIN] Aur is rivayat me bhi Sufyan Sauri (Rah.) “AN” se hi rivayat karte hain.
In A’imma-e-Jarah wa Ta’deel ne Mo’mal bin Is’haaq ke SIQAH hone per Kalaam Nahi kiya hai balke Inke HAAFZAH per Kalaam kiya hai. Wo Apne HAAFZAH ki wajah se ZA’EEF hain.
SHAFEEQUE sahib ne in A’immah ke Aqwaal naqal nahi kiye. Balke likh diya ke fala’n fala’n ne JARAH naqal ki hai. Lekin JARAh kis wajah se naqal ki hai, Ye bataane me hichkhicha gaye.
Isliye ye shart bhi sabit nahi hui.
TAAM AZ-ZABT:
Allamah Ibne Qayyim (Rah.) likhte hain ke, “lafz SEENE PER ki Zyaadati sirf Mo’mal bin Isma’eel ki rivayat me hai aur Mo’mal bin Isma’eel ko imam Bukhari (rah.) ne Munkar Al-Hadees kaha hai. Imam Bukhari Jis Raavi ke bare me MUNKAR AL-HADEES keh dein Us se rivayat JAYEZ hi Nahi hai.” [I’laam Al-Moqa’een 3/9 misaal:62 ba-hawalah AiZaahul Adillah pg93,94]
Ab is rivayat ki SANAD per Nazar daalte hain:
Wa’el bin Hujar (Raz.)
!!!!
Alqamah bin Wa’el (Rah.)
!!!
Aasim Ibne Kulaib (Rah.) 1. Zaa’idah (Rah.) [Nisaa’i] 2. Bashar bin Mufazzal [Abu Dawood] 3. Bashar bin Mufazzal [Ibne Majah] 4. Abdul Waahid [Musnad Ahmed] 5. Zaheer bin Hajjaaj [Musnad Ahmed] 6. Shu’bah bin Hajjaaj [Musnad Ahmed] 6. Salaam bin Saleem [Tiyaalasi] 7. Khalid bin Abdullah [Beihaqi] (Kisi ne bhi lafz SEENE PER ka izaafa rivayat nahi kiya)
!!
Sufyan Sauri (Rah.)
!
8. Mo’mal bin Isma’eel [Ibne Khuzaimah], 9. Abdullah ibne Abul Waleed [Musnad Ahmed, isme bhi izaafa nahi]
Wa’il bin Hujar (Raz.) ki Kul 9 SANADON me se sirf 1 Sanad me hi (SEENE PER) hath baandhne ke LAFZ ka izaafa maujood hai. Aur Wo SUFYAN SAURI (Rah.) ke TAREEQ me hai aur Sirf [Ibne Khuzaimah] ki rivayat me hai aur [Musnad-e-Ahmad] me maujood nahi hai.
Phir Sufyan Sauri (Rah.) ka khud ka amal Is hadees per bhi Nahi hai. Wo iske khilaaf NAAF KE NEECHE hath baandhne ke qayel the.
Chunacha Imam NAWAWI (Rah.) farmate hain: “Imam Abi Haneefah (Rah.), Sufyan Sauri (Rah.), Is’haaq bin Rahwiyah (Rah.), hamare As’haab me se Abu Is’haaq Marwazi (Rah.) farmate hain ke dono Hath NAAF ke NEECHE baandhe Jayein.” [Sharah MUSLIM 1/73]
Mo’mal bin Isma’eel ghaltiyan karte the, isme koi SHAKK ab Aap ko bhi baaqi na raha hoga oopar ki ASNAAD aur Unke MATAN ki haqeeqat ko jaan lene ke ba’d.
Aur Ibne Hajar (Rah.) farmate hain ke, Mo’mal bin Isma’eel ki Jo Hadees SAURI (Rah.) se ho, Us me ZU’AF hota hai. [Fathul Baari 9/206]
In tamam Wujoohaat ki bina per Lafz SEENE PER Taam Az-Zabt kis tarah ho sakta hai? Isliye ye shart bhi poori nahi hoti hai.
ILLAT SHAAZ:
Mo’mal bin Isma’eel SIQAH Raaviyon ki Mukhalifat karte hain kyonke inke alawah Koi Raavi Lafz SEENE PER bayaan nahi karta. Isliye ye rivayat SHAAZ hai.
Jab Raavi, Apne se Zyaadah SIQAAT ki mukhalifat karey to Uski rivayat Ghair-Maqbool, SHAAZ aur Ghair-Mahfooz hoti hai.
Mo’mal bin Isma’eel Za’eef hain HAAFZAH ki kharabi ki wajah se aur Jab Za’eef Raavi SIQAAT ki mukhalifat karta hai to Usko MUNKAR kaha jata hai.
Chunacha Ibne Hajar (Rah.) farmate hain ke, “Agar mukhalifat uske (Raavi ke) Zu’af ke sath waaqe’ ho to RAAJEH ko ma’roof aur Uske muqaabil ya’ni (Us mukhalif ki rivayat ko) MUNKAR kaha jaayega.” [Sharah An-Nuqbah pg40]
Isi liye Mo’mal bin Isma’eel ki ye rivayat MUNKAR hai aur sath hi SHAAZ hai.
Aur JAM’HOOR me Kisi ka Mazhab bhi SEENE per hath baandhne ka nahi hai.
Abu Haneefah (Rah.) Naaf ke neeche;
Imam Malik (Rah.) Hath chhor dena MUSTAHAB hai;
Imam Shaafa’I Seene ke neeche, Naaf ke oopar; [Kitabul Umm]
Imam Ahmed Naaf ke neeche, Naaf ke oopar, Ya Namazi ko iqtiyar hai Naaf ke neeche ya oopar.
Imam Tirmizi Rah. Hath baandhne ki Hulab (Raz.) ki hadees naqal karne ke ba’d SALAF ke 2 hi mazhab naqal karte hue farmate hain ke “Ye Hadees HASAN (Good) hai, is per amal hai Sahaba raz., Taaba’een rah. aur unke baad ke Ahl-e-Ilm ka ke daayan (Right) hath Baayein hath per rakha jaaye, ba’z Ahl-e-Ilm kehte hain ke Hath ko Naaf ke oopar baandhe aur ba’z kehte hain ke Naaf ke neeche baandhe aur Ye sab Jayez hai Unke Nazdeek.” [Jami’ Tirmizi 1/59 H#238]
Isiliye ye rivayat SHAAZ hai.
ILLAT MU’ALLIL:
Mo’mal bin Isma’eel akele hain to inka TAFARRUD qubool nahi kiya jayega. In per KALAAM hain. SIQAH raaviyon ki Mukhalifat karte hain. Isi liye Lafz SEENE per ghair-Mehfooz hai.
Jab rivayat Ghair-mehfooz hai to phir Ye rivayat Mu’allil hui.
Ye rivayat SEENE PER hath baandhne ki tama rivayaton me sab se Kam Za’eef rivayat hai. Baqya rivayaton me to ek se zaayed Raaviyon per KALAAM hai aur Ghair-Mehfooz bhi hain aur Ek Mursal rivayat bhi hai Jo ke ZA’EEF MURSAL hai. AHNAAF ke nazdeek SAHEEH MURSAL bila jhijak ke HUJJAT hai agar Taaba’ee Mu’tabar hain. Aur baaqi ki rivaayaat Surah KAUSAR:2 Aayat me WAN’HAR ki TAFSEER karti hain. Aur is Tafseer ko Mufassireen ne RADD kar diya hai. Ibne Abbas wa Ali (Raz.) se iski Ye TAFSEER ke Seene per hath baandha jaayega bila shuba Za’eef hain.
Ghair-Muqallideen apni Eiri Choti laga dete hain, Wa’il bin Hujar (Raz.) ki Hadees ko SAHEEH sabit karne ke liye per itni Illaton ke ba’d Ye Rivayat SAHEEH to kya HASAN darjah tak bhi Nahi pohanchti. {Wallaahu Aalam Bis Sawaab}
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