QURAN MAJEED ASL-E-AWAAL HAI HADIS ASL-E-SAANI HAI !


QURAN MAJEED ASL-E-AWAAL HAI HADIS ASL-E-SAANI HAI !
Tahreer: Muhaddis Hind o Paak Imam-ul-Asr Hafiz Zubair Ali Zai rahimahullah
(AL-HADIS shumaarah No.70, page:2-4)
Roman Script : Abu Umaimah Owais

Al-Hamdulillahi Rabbil Aalameen Wassalato Wasallamu Ala Rasoolihil Kareem Wa Ala Aalihi Wa As'habihi Ajmayeen, Amma Ba'ad:

Quran Majeed ASL-E-AWWAL hai aur Hadis ASL-E-SAANI, is ka ye matlab hargiz nahi ke khaas aur sareeh hadis ko umoom-e-quran aur khud-taraashidah mafhoome ke muqabile mein radd kardiya jaye balke deen-e-islam mein Quran o Hadis dono hujjat hain aur dono Wahi-e-Elaahi hain.

Quran ALLAH TA'ALA ka kalaam aur Wahi-e-Matloo(Wahi-e-Jali [yani jis ki namaazon mein talawat ki jaati ]) hai, jabke Hadis-e-Nabi sallallahu alaihi wasallam ka fel-o-farmaan aur Wahi-e-Ghair Matloo(Wahi-e-Khafi) hai.

Hadis ki do qismein hain
1)MAQBOOL (Sahih / Hasan)
2)GHAIR MAQBOOL (Zayeef / Mardood)

Hadis ke Sahih yaa Zayeef hone ka daar-o-madaar raawiyaan-e-hadis aur usool-e-hadis par hai.

Rawiyaan-e-hadi ki chaar(4) badi qismein hain:
1)Jin ke SIQQAH O SUDOOQ hone par ittefaaq hai aur koi ikhtilaaf nahi.

2)Jin ke Zayeef o Majrooh hone par ittefaaq hai aur koi ikhtilaaf nahi.

In donon iqsaam mein ittifaaqi faisalah haq aur hujjat hai, kion ke IJMAA-E-SHARYI hujjat hai.

3)Jin ke SIQQAH O SUDOOQ ya Zayeed o Majrooh hone par ikhtilaaf hai.

Aisee soorat mein pareshan hone ki koi zaroorat nahi balke tatbeeq o taufeeq aur khaas ko aam par muqaddam karna chahiye. Agar tatbeeq o taufeeq aur khaas ki aam par taqdeem mumkin nah ho to phir hamesha jamhoor Muhaddiseen (masalan ek ke muqabile mein do) ko tarjeeh deni chahiye aur isee tarah ye mas'alah bghair kisi firqah parasti, khawaahish parasti aur tanaaqzaat ke hal hoojata hai.

4)Jin ki touseeq saabit nahi aur wo ilm ke saath ke saath mash'hoor nah hone ki wajah se majhool aur naa maalom ke hokm mein hain.

Awwal-uz-Zikr ki ghair malool aur ghair Shaaz Hadis ke Sahih hone par Ahl-e-Eamaan ka IJMAA hai.

Saani-uz-Zikr ki bayaan kardah Hadis Zayeef o Mardood hoti hai, ilaa ye ke us ki mutabar mutaabiat yaa qawee shaahed saabit ho.

Aakhri qism(No.4) ke raawi ki riwaayat qaul-e-raajeh mein Zayeed o Mardood hoti hai.

Usool-e-Hadis mein is mas'ale par ittifaaq hai ke jis hadis mein paanch shartein hon, who Sahih hoti hai:

(Hadis ka)Har raawi Aadil ho, har raawi zaabet ho(in dono ke majmooye ko SIQQAH O SODOOQ kaha jata hai), Sanad Muttasil ho, Shaaz nah ho, aur Malool (illat-e-qadeha ke saath) nah ho. (Dekhiye Muqaddimah Ibn Salaah, page:20)

Malom howa ke MURSAL aur MUNQATA dono muttasil nah hone ki wajah se zayeef hadis ki iqsaam hain aur isee tarha MUDAALAS(MUDALLIS ke AN-ANAH wali) riwaayat malool hone ki wajh se (ghair Sahihain mein) Zayeef o Mardood hoti hai.

Hum apni marzi ki riwaayat ko Sahih aur marzi ke khilaaf riwaayat ko Zayeef nahi kahte balke hamesha usool ki pabandi aura adl o insaaf se kaam lete hain. AL-HAMDULILLAH

Jab Ahl-e-Hadis (Ahl-e-Sunnat) Sahih Hadis ko qobool aur Zayeef hadis ko radd kardete hain to baaz log Zayeef Hadis ke difaa mein shoor machaana shoroo kardete hain, haalaanke yahi log khud bahut si riwaayaat ko Zayeef qaraar de kar radd kardete hain, jis ki fil-haal do misaalein peshs-e-khidmat hain:
AWWAL : Imam Qutaibah Bin Sayeed al-Saqafi rahimahullah (Siqqah Sabt/min rijaal-us-sittah) ne Sahih sanad ke saath ek hadis bayaan ki, jis mein aayaa hai: NABI KAREEM sallallahu alaihi wasallam agar soraj ghroob hone ke ba'ad safar karte to Zuhr o Asr ki namaazein Jamaa karke safar shoro karte the.(Musnad Ahmed:5/241-242. /wa Sunan Abi Dawod:1220, ye Hadis Qtaibah rahimahullah ke ilaawah kisi ek ne bhi riwaayat nahi ki)
Is Hadis ko Imam Tirmizi ne HSAN GHAREEB (Hadis No.554) (kaha hai) aur Ibn Hibban Al-Ihsaan:1456 ne Sahih kaha hai.

Ahmed Raza Khan Barelvi ne is hadis par jarah karke isey ghalat aur munkar qaraar diya. (Dekhiye: Fatawa Razwiyyah:5/205-206, New Print)

Yaad rah eke is riwaayat par Imam Bukhari ki jarh saabit nahi. (Dekhiye meri kitaab: ILMI MAQAALAAT:2/194-195)

Is hadis se safar mein jama taqdeem ka soboot milta hai likin Barelwiyyah iske saraasar khilaaf hain.

Ahmed Raza Khan Barelvi ne is hadis par jarah mein do badi khiyaanatein kein hai:
1)Imam Tirmizi se HADIS GHAREEB ke alfaaza naqal kiye aur HASAN GHAREEB ke alfaaz ko jaan bojh kar hazf kardiya, haalaanke ye alfaaz isee ibaarat ke muttasil oper likhe howe hain.

2) AL-MAKKI ke ba'ad Imam Tirmizi ne farmaaya:

((وبھذاالحدیث یقول الشافعي و احمدواسحاق یقولان:لاباس ان یجمع بین الصلاتین فی السفر في وقت احداھما))
"Aur is hadis ke mutaabiq Shafayi rahimahullah ka qaul hai ,Imam Ahmed aur Is'haq(Ibn Rahawaiyyah) kahte hai:"Safar mein do namaazon ke kisi ek waqt mein (masalan zohr ke waqt mein Asr aur Asr ke waqt mei Zohr) jamaa karke padhna jaayez hai.(Hadis No.554)

Agar darj-e-baala hadis Sahih hai to safar mein jamaa taqdeem ka sobot hai aur agar (baqaule Barelviyyah) Zayeef hai to barelvion ne hadis ko Zayeef kah kar radd kardiya lihaaza who doosron par koin eteraaz karte hain?!

DOWWAM : Imam Taaos rahimahullah (Taabayee) se riwaayat hai ke NABI sallallahu alaihi wasallam namaaz mein apna daayaan haath baayen haath par sine par rakhte the.(Kitaab-ul-Maraaseel:34 wa Sunan Abi Dawod:759)

Deobandi aur Barelvi dono gorooh is hadis ko zayeef qaraar dekar radd kardete hain.

Agar koi Ahl-e-Hadis kisi Zayeef Hadis ko Zayeef kah kar radd karde to ye dono firqe shoor macahana aur munkir-e-hadis ke fatwe lagana shoro kardete hai.

KYA INSAAF ISEE KA NAAM HAI?!
(20/January/2010)
 

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