Zaeef Hadees ki Maqbuliyat | Muhaddiseen ki Gawahi | Irfan Barkaati

Zaeef Hadees ki Maqbuliyat

Aaj ke Kuch kam padhe likhe log jo Baat baat me apki Hadeeson ko Zaeef keh dete hain aur phir usko radd kar dete hain is tarah jaise us Zaeef Hadees ki koi ahmiyat hi na ho. Ye aise Jahil log hote hain jinhone kabhi Kitaben aur Muhaddiseen ko padha nahi hota. Bas apne kisi Molvi ki baat sunkar aa jate hain aur Zaeef Zaeef ka ratt lagane lagte hain. Yahan ham apke samne Muhaddiseen ki Gawahi pesh kar rahe hain ki Muhaddiseen Zaeef Hadeeson ko is baat se qubul kar lete hain ki unpar dusre Muhaddiseen ne ya Ummat ki aksariyat ne amal kiya hota hai yani jis Zaeef Hadees par Ummat Muttafiq ho jaye ya Muhaddiseen usko Dalil ke taur pe istemal kar len to isse wo Zaeef Hadees Sahih ke barabar ho jati hai aur uspar Sahih Hadees ki tarah hi amal kiya jayega. 

1. Imam Sakhawi Farmaate hain:

Jab Zaeef Hadees ke Qubool Karne par Ummat Amalan Muttafiq ho to Ispar Saheeh Hadees ki Tarah Amal kiya Jaa sakta hai Hatta ke Wo Tawaatur Shumaar hoti hai aur uske Sath Nas e Qatayi (Hadees) bhi Mansookh Ho sakti hai. (Fathul Mughees 2/153)

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2. Imam Abu Bakr Jassaas Farmate hain :

Ummat ne in dono hadeeso ko apne amal me le liya hai, agarche uska Naql Ba-Tareeq E Ohad hi hai Pas ye Tawatur ke Tahet aagayi hai, Kyunki Log jis Khabar-e-Wahid ko Qubool farma len Wo hamare nazdik Tawaatur ke hum maane hai jaisa ke iski wajah humne muta’adid mauqo par waazeh kardi hai. (Ahkaam ul Quraan J-2/ 83)

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3. Imam Al Hafiz Al Muhaddis Allama Aalusi Farmate hain:

Aur ye Hadeesen ummat ke talaqqi bil qubool ke sabab hadees e mutawatir ke darje me aa jati hai. Hamaare Aimma-e-kiram ke nazdik is mamle me ki unse nasakh karna durust hai balke baaz ne tasreeh farmaayi hai ke ye hadees mutawaatir hai. (Ruhul Ma’ani 2/53-54)

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4. Imam Suyuti Farmate hain:

Ek se zyada logo ne tasreeh ki hai ki Ahle ilm ka kisi hadees ko qubool kar lena uski sehat ki daleel hai agarche koi qaabil e aitebar sanad na ho. (Ta’aqubaat Alal Mauzuaat Pg. 90)

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5. Ibn Qayyim Farmate hain :

To ye Hadees agarche saabit nahi hai, lekin tamaam shehron me aur har zamane me tasalsul ke sath is amal ka bila nakeer hona is hadees par amal karne ke liye kaafi hai. (Kitab ur Rooh Pg.32)

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6. Imam Ibn Hamam Farmate hai:

Aur hadees ki tasheeh karne waali cheezo me se hi ahle ilm ka uske mutaabiq amal karna bhi hai. 

(Fathul Qadeer J.3  Pg. 475.476)

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7. Imam Ibn Abdul Barr ne Jahan Imam Tirmizi se ye baat naqal ki hai ki

8. Imam Bukhari ne ek Hadees ko Sahih Bataya hai, Agarche Ahle-Hadees to Is Tarah ki sanad ko sahih tasleem nahi karte. Phir Imam Bukhari ki wo Zaeef Riwayat Sahih Kyun hai, Is Baat Jawaab Dete huwe Imam Ibn Abdul Barr Farmate hain ki “Lekin Mere Nazdeek yeh hadees hai kyunke Ulama ne usko Amalan qubool kar liya hai.”

(Tadreeb ur Rawi J.1 Pg. 85)

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9 . Imam Darqutni Farmate hain ki Qaasim aur Saalim ne Kaha ke isi (Zaeef) Hadees par Musalmaano ne Amal kiya aur

10. Imam Malik Farmate hain ki Madine ke Andar Kisi hadees ka Mashoor wa Ma’aroof Hona Uski Sehat e Sanad se Be-niyaz Kar deta hai. 

(Fathul Qadeer J.3 Pg. 476)

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Imam Ibn Hamam Farmate hain

11. Imam Tirmizi ka Ye Farman ke Ahle Ilm ka Isi par Amal hai yeh Is baat ka Taqaza Karti hai ke Asal Hadees Qawi hai Agarche Khaas Taur Sanad Zaeef hai. (Fathul Qadeer J.1 Pg. 315)

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Imam Suyuti Farmate hain

Namazen Jama karne ki Hadees ko Tirmizi ne Naql Karne ke Baad kaha ki (Is Hadees ka Ek Rawi) Hussain hai Jisko Imam Ahmed Bin Hanbal   Wagaira ne Zaeef Qaraar diya hai Magar Ahle Ilm ka Amal isi Hadees par hai.

Pas Tirmizi is baat ka ishaara diya hai ki ye Hadees Ahle Ilm ke Qaul se Mazbut Ho gayi hai. (Ta’qqubat Alal Mauzuaat Pg. 90)

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12. Imam Baihaqi Farmate hain Abdullah Bin Mubarak Is (Salaatus Tasbeeh) Namaz ko Padhaa karte the aur Salaf o Saleheen ne is hadees ko Le Liya hai. Pas Is Mamle ki Hadees e Marfu ko Qawi Banaadiya hai. 

(Ta’qqubat Ala Mauzuaat Pg. 98)

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13. Ameer ul Momineen Fil hadees Imam Abdullah Bin Mubarak Farmate hain ki Kisi Chiz par Logo ka (Amalan) Ittefaaq kar lena Mere Nazdik Is Baat se Zyada Qaabil e Wusooq (Bharose Mand) hai ke Wo Chiz Is Sanad se Sabit ho. Maloom Hua ke Abdullah Bin Mubarak ke Nazdeek bhi Yehi Usool Musallam hai. 

(Al Kifaaya Lil Khateeb Pg. 434)

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14. Hafiz Ibn Hajar Asqalani Likhte hain:

Hadees ko Qaabil e Amal Banaane Waali Sifaat Jin se Hamaare Shaikh (Ibn Iraaqi) ne Ta’aruz nahi kiya hai Min Jumla Un Sifaat ke Ye bhi hai ke Ahle ilm Hadees ke Mazmoon par Ittefaaq Karte hon. To wo Hadees Qaabil e Qubool ho jati hai Hatta ke Uspar Amal Karna Wajib ho jaata hai Is Baat ki Aimma e Usool ne Sarahat ki hai. (An-Nukat J.1 Pg. 494)

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15. Imam Qattan ka Nazariya:

Zaeef Riwayat Agar 2 Tareeqo Se Warid Ho to Use “Hasan Lighairihi” Kehte hain.

Fazaile Amaal me Hasan Leghairhi ka Aitebaar Hoga, Jabki Us Riwayat par Amal Tawaarus ke Taur par jaari ho, Jaisa ki Imam Ibn Qattan ne Farmaya hai.

(An Nukat J.1 Pg. 402)

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16. Imam Ibn Arabi ek Hadees ke Bare me Farmate hain ki

Wo Hadees mashoor hai Lekin Majhool Tareeq se hai aur yeh hadees Sahihain me Zikr nahi ki gayi hai, Imam Malik Farmate hain ki Madine ke Andar Kisi hadees ka Mashoor wa Ma’aroof Hona Uski Sehat e Sanad se Be-niyaaz Kar deta hai.

Wazaahat : Imam Ibn ul Arabi Farmaana Chahte hain ki Agarche yeh Hadees Majhool Tareeq hai Lekin Is par Ahle Madina ka amal hai aur Ye is hadees ko sanad se be-niyaaz kar deta hai agarche uska koi mutaabe na ho.

(Aarizatul Ahwazi J.1 Pg. 87)

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17.  Ghair Muqallideen ke Mashoor Shaikh ul Hadees Maulana Ismail Salafi Sahab Likhte hai ke “Is Hadees ki Sanad Bil-ittefaaq Zaeef hai Lekin Is ko Tamaam Ummat ne Bil-Ittefaaq Qubool Kiya hai Uski Qubuliyat par Amali Tawatur Sabit hai.

(Rasool e Akram ki Namaz Pg. 9)

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In Tamam Dalail ko Copy karke Mukhalifeen ko dikhayen aur unhe batayen ki tumko abhi Kitaben padhne ki zarurat hai. Apne Molviyon ki Taqleed me andhe ho gaye ho Hadeeson ke dushman ban gaye ho isliye Zaeef Hadeeson ki tauheen karte ho unhe radd karte ho. Haqiqat yehi hai ki jis Hadees par Muhaddiseen ya Ummat ki Aksariyat amal kar le wo agar sanadan Zaeef bhi ho to bhi us par amal kiya jayega.