Ek Ahem Note

Bismillaahir Rahmaanir Raheem

Gumrah Ghairmukallideen Ke Aitrazaat Ke Jawabaat Parhne Se Pehle Chand Zaroori Umoor Aur Amal Bil Hadees Ke Chand Usool ko Zaroor Parhle aur Muta’la Ke Dauraan Ise Madde Nazar Rakhein.

Jazak’Allahu Khairan.

Tinyurl.com/raddgm

Posted in Hadees, Usool Ki Batain | 8 Comments

Bahishti Zewar Per Aitraaz (Bachha Aadha Nikalne Per Namaaz Padhna Farz) Ka Jawaab

Bismillāhir Rahmānir Raheem ( 09-07-2017)

AITRĀZ:

Deobandio kawa khur ki haqeqat
👇
Only deobandi aurto ke liye jo is book ko manti hai aur
deobandi mulbi asraf ali thavi
Reference  book naam 
bahesti zewar

Agar kisi aurat ko bachchha ho raha ho bachchha Aadha andar aur Aadha  Bahar Ho
Aur namaz ka time ho gaya

To namaz padhna padega
Warna gunegar hogi

Koi maa ka laal Hawala galat sabit nahi kar sakta

😂😂😂😂😂

image

AL-JAWĀB:

Firqa Aal-e-Hadees ki taraf se Ye Aitrāz Kāfi Purāna wa Mash’hoor hai Jis ko baar-baar pesh kar ke Ye log Kitāb BEHISHTI ZEWAR per Hamlah Aawar hote hain.

Lekin Haqeeqat me Firqa Aal-e-Hadees ke Aitrāzāt Un ki Bad-Fahmi, Qur’an wa Ahadees se Doori aur Ulama’e Ahnāf se Bughz-o-inaad ki wajah se hain.

Sab se Pehle Hum BEHISHTI ZEWAR ki Asal Ibārat Yaha’n Naqal kar dete hain…

“Kisi ke ladka paida ho raha hai, Lekin abhi sab nahi nikla, Kuch bāhar nikla hai aur Kuch nahi nikla. Aise waqt bahi Agar HOSH WA HAWAAS Bāqi ho to Namāz ka Padhna FARZ hai, Qaza’ kar dena durust Nahi. Albattah Agar Namāz padhne se Bachhe ki Jaan ka Khauff ho to Namāz ka QAZA’ KAR DENA DURUST HAI…..” [Bahashti Zewar: Hissa Duwwam – Namāz Ka Bayān]

Is Ibārat se Humei’n Chand Baatei’n Maf’hoom hui hain:

(1):.. Ye Mas’la tab hai Jab Bachha Poora Nahi balke Aadha hi Nikla ho aur FARZ Namāz ka Waqt Khatm ho Jāne ka Khauff ho.

(2):.. Aurat per Namāz padhna Us waqt FARZ hai Jab wo Poore Hosh wa Hawās me ho.

(3):.. Agar Namāz padhne se Bachhe ki Jaan ko Khatrah ho to QAZA’ karne ko hi DURUST kaha gaya hai.

MAS’LA KI WAZAHAT:

Is Mas’la ko samajhne ke liye Humei’n ISTIHĀZA KA KHOON aur NIFĀS KA KHOON ke darmiyān FARQ ko samajhna Lāzmi hai…

ISTIHĀZA KYA HAI..?

Bachhe ka Thhoda hissa Nikalte waqt Jo Khoon Aurat ko aata hai wo ISTIHĀZA hai. Is me Namāz Mu’af Nahi.

Is ki Ta’reef Firqa Aal-e-Hadees ke Aalim Ghair-Muqallid Sub’hi bin Hasan se mulāhizah farmāyei’n:

“Wo Khoon Jo Kisi Aurat ko Us ke Haiz wa Nifās ke dino ke ilāwah aane lage ISTIHĀZA kehlāta hai…” [Fiqh Kitāb-o-Sunnat, Safha: 169]

NIFĀS KYA HAI..?

Bachhe ki paidaish ke ba’d Jo Khoon Aurat ko aata hai wo NIFĀS hai. Is me Namāz Mu’af hai.

Ghair-Muqallid Sub’hi bin Hasan ne likha: “…. Istilāhan Us Khoon ko kehte hain Jo Bachhe ki wilādat (paida hone) ke ba’d Jāri hota hai.” [Fiqh Kitāb-o-Sunnat, Safha: 168]

Lekin BEHISHTI ZEWAR ka Mas’la aise Bachhe ke baare me hai Jo abhi Paida nahi hua hai balke Aadha hi bāhar nikla hai. Is dauraan nikalne waale Khoon ko Nifās nahi kehte balke ISTIHĀZA kehte hain.

Chunānchah Firqa Aal-e-Hadees wa Firqa Salafiyya ke Musallimah Buzurg Nasiruddin Albāni se Su’aal-o-Jawāb mulāhizah ho …

(Su’aal):.. Waza’e Hamal se Kuch deir pehle Aurat ko Jo Khoon aata hai, us ka kya Hukm hai.? Wo Nifās ka Khoon hai Ya Istihāza ka Khoon hai.?

(Jawāb):.. Ye Istihāza ka Khoon shumār hoga kyonke Nifās ka Khoon Bachhe ki wilādat (paida hone) ke ba’d hota hai.”

س: ما حكم الدم الذي ينزل من المرأة قبل الوضع بفترة قصيرة، هل هو من دم النفاس أم أنها استحاضة؟

ج : هذه استحاضة؛ لأن دم النفاس ينزل بعد الولادة.

[Fatāwa Nasiruddin Albani, Safha: 232 (Dār Az-Ziya’); Urdu Mutarjam, Safha: 300]

MAS’LA:

Ba’z Aurto’n ko 2 Din aise guzar jāte hain ke NIFĀS nahi aaya, ISTIHĀZA aata raha, Bachha bhi Poora Paida nahi hua to in Waqto’n ki Namāz ka Kya Hukm hai…?

NAMĀZ KA HUKM:

Zāhir hai ke Nifās se Qabl Namāz Mu’af nahi hoti. Isliye Jo Baaaqi BEEMARO ka hukm hai wahi is Aurat ka hai.
Agar WUZOO’ kar sakti hai to Behter warna TAYAMMUM karle.
Agar Baith kar RUKOO’ wa SAJDAH se padh sakti hai to Behter warna ISHARAH se padh le.
Agar itna bhi Nahi kar sakti to Baaqi MAREEZO ki tarah wo MA’ZOOR hai.

Ghair-Muqallid Sub’hi bin Hasan ne likha: “ISTIHĀZA waali Aurat ke liye in Cheezo’n me se Koi Cheez Harām nahi hai Jo HAIZ waali Khātoon ke liye hain SIVAAYE is ke ke Usey Apni Har Namāz ke liye TAAZA WUZOO’ karna padega Jaisa ke Fathima bint Abu Hubysh (raziallāhu ta’ala anha) ki SAHEEH HADEES me Qabl Azee’n Guzra hai…..” [Fiqh Kitāb-o-Sunnat, Safha: 171 (Darus Salaam)]

DALEEL:

Ghair-Muqallid Sub’hi bin Hasan ne Jis Hadees ki taraf ishārah kiya hai, wo Ye hai:

عَن ْفَاطِمَةَ بِنْتِ أَبِي حُبَيْشٍ، أَنَّهَا كَانَتْ تُسْتَحَاضُ ، فَقَالَ لَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :” إِذَا كَانَ دَمُ الْحَيْضِ فَإِنَّهُ دَمٌ أَسْوَدُ يُعْرَفُ فَأَمْسِكِي عَنِ الصَّلَاةِ ، فَإِذَا كَانَ الْآخَرُ فَتَوَضَّئِي فَإِنَّمَا هُوَ عِرْقٌ ”

“Fāthima bint Abi Hubaysh (raziallāhu ta’ala anha) se rivāyat hai ke, Unhei’n ISTIHĀZA aata tha to Rasoolullah (sallallāhu alaihi wa sallam) ne un se farmāya: “Jab HAIZ ka Khoon aata hai to wo SiYAAH (Kaala) hota hai Jo Pehchāna Jāta hai. Jab aisa ho to Namāz se ruk Jaao aur Jab Doosri Soorat (ka Khoon) ho to WUZOO’ kar ke Namāz Padh liya karo, Ye Ek RAGG KA KHOON hota hai.” [Sunan Nasa’i, Raqam# 215]

Ghair-Muqallid Albāni ne is Hadees ko SAHEEH kaha hai.

Is Tafseel se ma’loom hua ke Maulāna Ashraf Ali Thānwi (rahimahullah) ne Jo Mas’la batāya hai wo ayn Qur’an wa Hadees ke Mutābiq batāya hai. Namāz to ISHARAH se bhi padhi Ja sakti hai. Aur Namāz ko le kar Logo’n ko Shakk wa Shub’hāt me daalna Ye Us iblees ka Kaam hai Jis ka Naam HADEES hai Jaisa ke GHUNYATUT TALIBEEN me mazkoor hai. Aur us Iblees ki AAL ko hi AAL-E-HADEES kaha Jaata hai.

Allah se dua’ hai ke Humei’n Deen ko Saheeh samajhne ki Taufeeq ata kare… (Aameen)

Min-Jaanib: Sameer Mughal

Posted in Difa Fiqh-e-Hanafi, Namaz | Tagged , , , ,

Taqleed Per Zubair Ali Zai Ke Makaa’ir Ka Jawaab

Bismillāhir Rahmānir Raheem (08-12-2016)

Ghair-Muqallid Zubair Ali Zai Peerdādi agarchah Khud Sar se Pao’n tak Shuwāfe’ Muqallido’n ki TAQLEED me gharq hai, Magar MUJTAHIDEEN ki Masā’il-e-Ijtihādiyah me TAQLEED se aise Chidta hai Jaise SIKH Kalimah Shareef se Chidtey hain…

Aal-e-Peerdād ne Apni Kitābo’n me TAQLEED ke Khilāf Ulema’ ki Aaraa’ ko Pesh kar ke Raqs-e-Jamal (Bandaron ka Naach) kiya Goya Us ko TAQLEED-E-MUJTAHID ke khilaf Koi SAREEH AAYAT-E-QUR’ANI mil gayi hai Ya phir SAHEEH SAREEH GHAIR-MU’ARIZ Hadees mil gayi hai…

Hum Yaha’n per Ulema’ ke chand Aqwaal Jo Zubair Ali Zai ne TAQLEED-E-MUJTAHID ke khilāf pesh kiye hain Un ka Tehqeeqi Jāyezah lete hain…

(I):.. ALLAMAH AYNI (RAHIMAHULLAH) KA QAUL:

Zubair Ali Zai ne likha ke, Ayni Hanafi (!) ne kaha:

فالمقلد ذھل والمقلد جھل وآفة كل شيء من التقليد

“Pas Muqallid Ghalti karta hai aur Muqallid JIHALAT ka Murtakib hota hai aur har Cheez ki Museebat TAQLEED ki Wajah se hai.” (Al- bināyah Fee Sharah Al-Hidāyah 1/317) [Deen me Taqleed ka Mas’la, Safha: 39; Ameen Okadwi Ka Taqqub, Safha: 32]

AL-JAWĀB:

Zubair Ali Zai ne Allāmah Ayni (rahimahullah) ko Imām Abu Haneefa (rahimahullah) ki taraf mansoob karte hue “Hanafi” likha hai Ya’ni wo Hanafi Muqallid the. To Jo Shakhs Khud Muqallid ho, Kya Us ke baare me Ye Gumaan bhi kiya Ja sakta hai ke wo Mujtahideen ki Taqleed aur Muqallid ki buraayi kare…?

Jab Humne Allāmah Ayni Hanafi (rahimahullah) ki Asl Kitāb dekhi to paaya ke Yaha’n TAQLEED-E-MUJTAHID ka sirey se koi Zikr hi Nahi hai balke behas MUHADDISEEN ke diye gaye HAWAALE ki TAQLEED ki ho rahi hai.

ZUBAIR ALI KI SĀZISH YA JIHĀLAT:

Lafz ZAHILA ( ذهل ) aur lafz JAHILA ( جهل ) dono MAAZI (Past) ke Seeghey hain Jin ka Ma’na hota hai, GHALTI KAR GAYA aur BE-KHABAR REH GAYA….

Lafz JIHĀLAT asl me ILM ki Zidd (antonym) hai. Ya’ni BE-KHABAR, NA-WAQIF Ya LA-ILM ko JAHIL kehte hain.

To Firqa Ahl-e-Hadees ke Aalim Zubair Ali Zai ne Ye Sāzish rachi ke Is Jumlah ko Siyāq wa Sabāq se hata kar is ko GHAIR-MANSOOS MASAA’IL me MUJTAHIDEEN ki TAQLEED ke khilāf Iste’māl kiya Jaaye. To Us ne Is Ibārat ke Tarjama me TEHREEF kar daali isliye ke aisa karna baghair TEHREEF kiye Mumkin na tha…

Baaqi Ghair-Muqallideen, Zubair Ali ki ANDHI TAQLEED me Is ko naqal kar ke Muqallideen per Aitrāzāt karte rahe….

Dar-asl Ye alfāz Pichhli baat se Mut’alliq hain. Muhaddis Ibn Turkmāni Hanafi (rahimahullah) ne Kisi doosre Shakhs ke Eitemād me (Ya Kahiye Un ki TAQLEED me) SAHEEH MUSLIM ki Ek Hadees ki Nisbat Talha (raziallāhu ta’ala anhu) se Kar li… Jab ke Imām Muslim (rahimahullah) ne wo Hadees Abu Hurayrah (raziallāhu ta’ala anhu) se rivāyat ki hai….

Chunānchah Allāmah Ayni Hanafi (rahimahullah) likhte hain:

ﻭﻭﻫﻢ ﺍﻟﺸﻴﺦ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺘﺮﻛﻤﺎﻧﻲ ﻓﻲ ﻋﺰﻭﻩ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻟﻤﺴﻠﻢ ﻋﻦ ﻃﻠﺤﺔ ﻭﺇﻧﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ – ﻭﺭﻭﻱ ﺑﻌﻀﻪ ﻋﻦ ﺟﺎﺑﺮ ﻭﻟﻢ ﻳﺨﺮﺝ ﻣﺴﻠﻢ ﻟﻄﻠﺤﺔ ﻓﻲ ﻛﺘﺎﺑﻪ ﺇﻻ ﻓﻲ ﺧﻤﺴﺔ ﺃﺣﺎﺩﻳﺚ ﻟﻴﺲ ﻫﺬﺍ ﻣﻨﻬﺎ .
ﺍﻷﻭﻝ : ﺟﺎﺀ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﻧﺠﺪ ﺛﺎﺋﺮ ﺍﻟﺮﺃﺱ . ﺃﺧﺮﺟﻪ ﻓﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ﻭﺷﺎﺭﻛﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻴﻪ .
ﺍﻟﺜﺎﻧﻲ : ﺣﺪﻳﺚ ﺍﻟﺼﻼﺓ ﺇﻟﻰ ﻣﺆﺧﺮﺓ ﺍﻟﺮﺣﻞ ﺃﺧﺮﺟﻪ ﻓﻲ ﺍﻟﺼﻼﺓ .
ﺍﻟﺜﺎﻟﺚ : ﺃﻫﺪﻱ ﻟﻨﺎ ﻃﻴﺮ ﻭﻧﺤﻦ ﺣﺮﻡ ﺃﺧﺮﺟﻪ ﻓﻲ ﺍﻟﺤﺞ .
ﺍﻟﺮﺍﺑﻊ : ﺣﺪﻳﺚ ﻟﻢ ﻳﺒﻖ ﻣﻊ ﺍﻟﻨﺒﻲ – ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺇﻻ ﻃﻠﺤﺔ .
ﺍﻟﺨﺎﻣﺲ : ﻣﺮﺭﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﻪ – ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺑﻘﻮﻡ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﻨﺨﻞ ﺃﺧﺮﺟﻬﻤﺎ ﻓﻲ ﺍﻟﻔﻀﺎﺋﻞ ، فالمقلَّد ﺫﻫﻞ ﻭﺍﻟﻤﻘﻠﺪ ﺟﻬﻞ ﻭﺁﻓﺔ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ ،

“Aur Shaykh Alauddin Turkmāni (rahimahullah) is Hadees ko Muslim (‘an) Talha (raziallāhu ta’ala anhu) ki rivāyat se Mansoob karne me WEHAM ka Shikār ho gaye Jab ke Imām Muslim (rahimahullah) ne Ye Abu Hurayrah (raziallāhu ta’ala anhu) se rivāyat ki hai aur Ba’z ne Jābir (raziallāhu ta’ala anhu) se rivāyat ki hai….
Imām Muslim (rahimahullah) ne Apni Kitāb me Talha (raziallāhu ta’ala anhu) se faqat 5 Ahādees rivāyat ki hain……
(Un 5 Ahādees ko bayān kar ke farmāya):
Pas MUQALLAD (Jis ki Taqleed ki gayi) GHALTI kar gaya aur MUQALLID (Jis ne Taqleed ki) NA-WAQIF raha. Aur is Qism ki har Cheez ki Aafat TAQLEED se hai….” [Al-Bināyah Sharah Al-Hidāya, Jild: 1/ Safha: 371 (Darul Kutab Ilmiyah); Jild: 1/ Safha: 317 (Darul Fikr)]

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Asl me Ye alfāz Allāmah Ayni Hanafi (rahimahullah) ke nahi hain balke Ye Imām Zayla’i Hanafi (rahimahullah) ke Alfāz hain Jis ko Allāmah Ayni Hanafi (rahimahullah) ne naqal kiya hai…

Chunānchah Imām Zayla’i Hanafi (rahimahullah) farmāte hain:

ووهم الشيخنا ﻋﻼﺀ ﺍﻟﺪﻳﻦ مقلدا لغيره في عزوه ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻟﻤﺴﻠﻢ ﻋﻦ ﻃﻠﺤﺔ ، وإنما ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ – ﻭﺭﻭﻱ ﺑﻌﻀﻪ ﻋﻦ ﺟﺎﺑﺮ ، ﻭﻟﻢ ﻳﺨﺮﺝ ﻣﺴﻠﻢ ﻟﻄﻠﺤﺔ ﻓﻲ ﻛﺘﺎﺑﻪ ﺇﻻ ﺧﻤﺴﺔ ﺃﺣﺎﺩﻳﺚ ، ﻟﻴﺲ ﻫﺬﺍ ﻣﻨﻬﺎ :
فأولها حديث : ﺟﺎﺀ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﻧﺠﺪ ﺛﺎﺋﺮ ﺍﻟﺮﺃﺱ . ﺃﺧﺮﺟﻪ ﻓﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ﻭﺷﺎﺭﻛﻪ فيه ﺍﻟﺒﺨﺎﺭﻱ .
ثم ﺣﺪﻳﺚ : ﺍﻟﺼﻼﺓ ﺇﻟﻰ ﻣﺆﺧﺮﺓ ﺍﻟﺮﺣﻞ ﺃﺧﺮﺟﻪ ﻓﻲ ﺍﻟﺼﻼﺓ .
ثم حديث : ﺃﻫﺪﻱ ﻟﻨﺎ ﻃﻴﺮ ﻭﻧﺤﻦ ﺣﺮﻡ ﺃﺧﺮﺟﻪ ﻓﻲ ﺍﻟﺤﺞ .
ثم حديث : ﻟﻢ ﻳﺒﻖ ﻣﻊ ﺍﻟﻨﺒﻲ – ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – غير ﻃﻠﺤﺔ وسعد .
وحديث : ﻣﺮﺭﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﻪ – ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺑﻘﻮﻡ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﻨﺨﻞ ﺃﺧﺮﺟﻬﻤﺎ ﻓﻲ ﺍﻟﻔﻀﺎﺋﻞ ، فالمقلَّد ﺫﻫﻞ والمقلد ﺟﻬﻞ .

“Aur Hamāre Shaykh Alauddin (rahimahullah) NE DOOSRE SHAKHS KI TAQLEED ME is Hadees ko Muslim (‘an) Talha (raziallāhu ta’ala anhu) ki rivāyat se Mansoob karne me WEHAM ka Shikār ho gaye Jab ke Imām Muslim (rahimahullah) ne Ye Abu Hurayrah (raziallāhu ta’ala anhu) se rivāyat ki hai aur Ba’z ne Jābir (raziallāhu ta’ala anhu) se rivāyat ki hai….
Imām Muslim (rahimahullah) ne Apni Kitāb me Talha (raziallāhu ta’ala anhu) se faqat 5 Ahādees rivāyat ki hain……
(Un 5 Ahādees ko bayān kar ke farmāya):

ﻓﺎﻟﻤﻘﻠﺪ ﺫﻫﻞ ﻭﺍﻟﻤﻘﻠﺪ ﺟﻬﻞ

PAS MUQALLAD GHALTI KAR GAYA : { Ya’ni Jis ki Taqleed me Ibn Turkmāni (rahimahullah) ne Hadees ko Talha (raziallāhu ta’ala anhu) ki taraf mansoob kiya, wo Ghalti ka Shikār ho gaye… }

AUR MUQALLID NA-WAQIF RAHA : { Ya’ni Taqleed karne waale Ibn Turkmāni (rahimahullah) Be-Khabar rahe ke Hadees Abu Hurayrah (raziallāhu ta’ala anhu) se hai na ke Talha (raziallāhu ta’ala anhu) se… }
[Nasbur Rāyah, Jild: 1/ Safha: 113]

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In scans me dekh sakte hain ke LAAM PER FATHA (Zabar) maujood hai Ya’ni Yaha’n per sirf MUQALLAD ka zikr hai Na ke MUQALLID ka….

Lihāza Tarjamah Ye bhi MUMKIN hai..
“Pas MUQALLAD (Jis ki Taqleed Ibn Turkmāni rahimahullah ne ki) Ghalti kar gaya aur MUQALLAD Na-waqif raha.”

Ghair-Muqallid Zubair Ali Zai ne Jab dekha ke Agar Ye hawāla diya Jaaye to TEHREEFI KAAM Anjaam nahi Paayega aur Sab ko Ma’loom ho Jayega ke Yaha’n baat MUQALLID ki nahi balke MUQALLAD ki ho rahi hai…

Al-gharz, Imām Zayla’i Hanafi aur Allāmah Ayni Hanafi (rahimahumullah) ne bataaya ke…

(1):.. Kisi Muhaddis ke diye hue Hawāla per Eitemād karna Us ki Taqleed Karna hai.
(2):.. Aafat Muhaddis ki Ghaltiyo’n me Taqleed karne se aati hai.

Agar Muhaddis ne Koi Ghalti nahi ki hai to Us ki Taqleed karne se Koi Aafat bhi nahi hai… Lekin Muhaddis ne Ghalti ki hai Ya nahi ma’loom karna har ek ke bas ki baat bhi nahi.

(II):.. IMAAM ZAYLA’I (RAHIMAHULLAH) KA QAUL:

Ghair-Muqallid Zubair Ali Zai ne likha, Zayla’i Hanafi (!) ne kaha:

فالمقلد ذھل والمقلد

“Pas Muqallid Ghalti karta hai aur Muqallid JIHALAT ka Irtikāb karta hai.” (Nasbur Rāyah, Jild: 1/ Safha: 219) [Deen me Taqleed ka Mas’la, Safha: 39]

AL-JAWĀB:

Ye baat Zehan Nasheen farma lei’n ke Ye alfāz Imām Zayla’i Hanafi (rahimahullah) ne apni is Kitāb [Nasbur Rāyah] me Jagah Jagah likhe hain aur har Jagah Hawaale ki Ghalti Taqleed wa Eitemād karne ki wajah se murād hai ke Ibn Turkmāni (rahimahullah) ne Kisi doosre Shakhs per Eitemād kiya aur Khud Asl se Be-Khabr (Jāhil) rahe Jab ke Us doosre Shakhs ne Ghalti ki hai….

Is Qism ki Ghaltiya’n har kisi se hoti hain Ya ho sakti hain ke Koi Shakhs Wehm ka Shikaar ho Jaaye aur doosra Us ki Tehqeeq per Eitemād kar ke Us ko Naqal kare… Is ko TAQLEED kaha Jaata hai…

MUKAMMAL IBAARAT:

Imām Zayla’i Hanafi (rahimahullah) likhte hain:

ﻭﺍﻗﺘﺼﺮ ﺷﻴﺨﻨﺎ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻣﻘﻠﺪﺍ ﻟﻐﻴﺮﻩ ﻋﻠﻰ ﺣﺪﻳﺚ ﻋﺰﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ، ﻗﺎﻝ : ﻧﻬﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﺴﺘﻨﺠﻰ ﺑﻌﻈﻢ ﺃﻭ ﺭﻭﺙ ،
ﻭﻫﺬﺍ ﺫﻫﻮﻝ ﻓﺎﺣﺶ ، ﻓﺈﻧﻪ ﻓﻲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ، ﻓﺎﻟﻤﻘﻠﺪ ﺫﻫﻞ ، ﻭﺍﻟﻤﻘﻠﺪ ﺟﻬﻞ ،

“Aur Iktifa kiya Hamāre Shaykh Alauddin (rahimahullah) ne Doosre Shakhs ki Taqleed karte hue Is Hadees ko Mansoob kiya ke Ye Imām Dārqutni (rahimahullah) ne Abu Hurayrah (raziallāhu ta’ala anhu) se rivāyat ki hai, farmāya: Rasoolullah (sallallāhu alaihi wa sallam) ne Mana’ farmāya ke Istinja’ kare Haddi se Ya Gobar se.
Ye bohat badi Ghalti hai kyonke Ye Hadees Kutab Sittah me maujood hai. Pas MUQALLAD (Jis ki Taqleed ki gayi) GHALTI kar gaya aur MUQALLID (Jis ne Taqleed ki Ya’ni Ibn Turkmāni rahimahullah) NA-WAQIF rahe…” [Nasbur Rāyah, Jild: 1/ Safha: 219]

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Is me Ek Khaas Hawāla ki Kami Ya’ni KUTAB SITTAH ka hawāla dene ke bajaaye SUNAN DĀRQUTNI ka hawāla dene ke baare me kaha gaya hai na ke ASL GHALTI hui hai…

Ye Ibn Turkmāni Hanafi (rahimahullah) Jaise Muhaqqiq ki Shaan ke Laayeq nahi tha ke Hadees ka hawāla dene me wo Kisi doosre Shakhs ki Taqleed karei’n aur Usi per Iktifa karei’n.

FIRQA AHL-E-HADEES KA MUQALLAD BHI JAHIL:

Ghair-Muqallid Zubair Ali Zai ne Ye TEHREEFI TARJAMAH, Siyāq wa Sabāq ko Hazaf kar ke kiya hai aur Us ki TAQLEED me Kayi Ghair-Muqallideen Post banaate hue Yehi Tarjamah karte hain.

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Lihāza Firqa Aal-e-Hadees per Ye Qaul bilkul Saadiq aata hai…

فالمقلَّد جھل والمقلِّد جھل

PAS MUQALLAD JAHIL RAHA : { Ya’ni Jis ki Taqleed me Firqa Ahl-e-Hadees ne Post banāyi Wo Khud Jāhil raha Jis ko Na Maazi (past) wa Muzaari’ (present) ka Ilm tha Na Us ne Qaul ka Siyāq wa Sabāq dekha Ya’ni Zubair Ali Zai… }

AUR MUQALLID JAHIL RAHA : { Ya’ni Zubair Ali Zai ki Taqleed karne waale Firqa Aal-e-Hadees ke Choozey bhi Jāhil rahe ke Un ko Itna Pata na chala ke Jis ki Taqleed kar rahe hain Us ne Maazi ka Tarjamah Muzari’ se kar ke Jihalat dikhayi hai… }

FAISLAH:

Qara’een-e-Kirām Aap Logo’n ne Dono Aqwāl ma’e Siyāq wa Sabāq ke mulāhizah farmāyei’n hain. Ab Aap Khud Faislah karei’n ke Kya Kisi Ek Qaul se bhi TAQLEED-E-MUJTAHID Ya MUJTAHID KE MUQALLID ka RADD sābit hota hai…?

Allah Ta’ala se dua’ hai ke Humei’n Deen ki Saheeh Samajh ataa farmāye. (Aameen)

Note 1: Insha Allah… Is Article me mazeid Izaafa kiya Jaayega…

Note 2: Hamāre Kisi article me Koi Ghalti ho to Humei’n Zaroor itla’ kijiye taa ke Islah ki Ja sake… Main Allah Ta’ala se apni Ghaltiyo’n ke liye Mu’afi ka talabgaar hoon. (Aameen)

Min-Jaanib: Sameer Mughal

Posted in Taqleed | Tagged , , , , , ,

Biwiyo’n Ke Darmiyān Baari Muqarrar Karne Ke Mas’la Per Aitraaz Ka Jawaab

Bismillāhir Rahmānir Raheem (28-11-2016)

AITRAAZ:-
Ghair-Muqallid Fārooq Ar-Rahmān Yazdāni Jami’a Salafiyah (Faisalabad) ke Mudarris ne Fiqh Hanafi per Aitrāz karte hue likha:

“Nikāh ke ba’d 2 hi soortei’n hongi Ya to jis Aurat se Aadmi ne Nikāh kiya hai wo Kunwari (Virgin) hogi Ya phir wo Sayyiba hogi (Ya’ni Virgin na ho). Is soorat me Zyādah Aurto’n ki soorat me (Ya’ni Ek se Zyādah Biwiya ho) Aurto’n me Baariya TAQSEEM KARNE SE PEHLE Jis aurat se aadmi ne nayi nayi shaadi ki hai us ke paas kuch din guzaarne ka mas’la hai.

Chunānchah aap Sahabi-e-Rasool (sallallāhu alaihi wa sallam) Hazrat Anas (raziallāhu ta’ala anhu) ki Zubāni suniye.

“Ke (Ye baat Rasoolullah sallallāhu alaihi wa sallam) ki Sunnat hai ke Jab Shaadi shudah aadmi doosri shaadi kisi Baakrah (Kunwari) se kare to 7 din us ke paas guzaar kar phir Baari Taqseem kare aur agar us ne shaadi kisi Sayyiba se ki hai to 3 din us ke paas guzaar kar phir Baari taqseem kare.” [Bukhāri wa Muslim]

Qaraeen ye hadees apne maf’hoom me kis qadr waazeh hai magar Fiqh Hanafi me is ki MUKHALIFAT karte hue yu khaama farsaayi ki gayi hai.

القديمة والجديدة سواء

“Ke Nayi (Bākrah) aur Purāni (Sayyiba) Biwi Barābar hai…”

[Hidaaya1/349; Sharah Wiqayah 2/63; Fatāwa Aalamgeeri 1/340]

Qaraeen Rasoolullah (sallallāhu alaihi wa sallam) ki Sunnat to Ye hai ke Baakrah ke paas 7 din guzaar kar phir Baariya taqseem ki jaayei’n aur Sayyiba ke paas 3 din guzaar kar.

Magar Fiqh Hanafi kahe ke Nahi dono hi baraabar hain. Hadees bhi aap ke saamne hai aur Fiqh Hanafi bhi. Ab faislah aap karei’n ke Amal kis per karna hai..? [Ahnaf Ka Rasoolullah (sallallāhu alaihi wa sallam) Se Ikhtilaf, Safha: 371-372] (Na’oozu Billāh Minhu)

AL-JAWĀB:
Fārooq Ar-Rahmān Yazdāni ne Marzi ki chand Ahādees ka aur Fiqh Hanafi ki Ibārato’n ka Khud-Sākhtah Maf’hoom wa Ma’na nikaal kar Ummat-e-Muslimah ki Aksariyat ko Ahādees ka Mukhālif girdaante hue Ye Kitāb likhi hai.

Is me Jin Masā’il per Yazdāni Sāhab ne Aitrāzāt kiye hain, wo Ghair-Mansoos Ijtihādi No’iyat ke Masā’il hain Jin me Sadiyo’n se Ikhtilāf chala aa raha hai Ya aise Masā’il hain Jin me Ahādees MUTA’RIZ (Hadees ke ba-Zāhir khilāf Ahadees) maujood hain.

Ahnāf ne Dalā’il wa Qarā’in ke sāth un me se Ba’z ko Tarjeeh de kar baaqi Ahādees ki Munāsib Taujeehāt ki hain aur RAAJEH PER AMAL kiya hai.

YAZDANI SAHAB KI JIHALAT:

Jami’a Salafiyah ke Mudarris ne HIDAAYA ki Ibaarat pesh ki aur Us ka Tarjamah kiya….

القديمة والجديدة سواء

“Ke Nayi (Bākrah) aur Purāni (Sayyiba) Biwi Barābar hai…”

Yazdāni ne apni Jihalat ka Nazlah Ahnāf per giraane ki Koshish ki hai isliye ke Janāb ne QADEEMAH ka Tarjamah NAYI (BĀKRAH) aur JADEEDAH ka Tarjamah PURĀNI (SAYYIBA) kiya hai.

Aur Phir is se Ye Nateejah nikaala ke Hadees me hai ke SAYYIBA ke sāth 3 din aur BĀKRAH ke sāth 7 din guzaar kar Phir Baari Taqseem ki Jaaye Magar FIQH HANAFI ne dono ko Barābar Qaraar diya hai….

Jab ke Ibaarat ka SAHEEH MA’NA Ye hai ke QADEEMAH Ya’ni Purāni Pehle se Nikāh me maujood Biwi aur JADEEDAH Ya’ni Nayi Nikāh me aane waali Biwi (Khwāh Bākrah ho Ya Sayyiba) dono Barābar hain…

Jami’a Salafiyah ka Ye Mudarris HIDAAYA ki Ek Ma’mooli si Ibārat ko samajhne ki Salāhiyat nahi rakhta, Wo Imām Al-A’zam Fil Fuqaha’ Abu Haneefa Nu’man bin Sābit (rahimahullah) ke Nazarye ka Ghalat Matlab Nikaal kar Rasoolullah (sallallāhu alaihi wa sallam) se Ikhtilāf sābit karne ke liye Qalam chala raha hai. (LAA HAULA WA LAA QUWWATA ILLA BILLAH)

AHNAAF KA SAHEEH MAUQAF AUR GHAIR-MUQALLIDEEN SE IKHTILĀF:

Jo Hadees Aitrāz me pesh ki gayi hai, Ahnāf is ka Inkaar Nahi karte balke Ahnāf ka Yehi Nazarya hai ke Pehli Biwi ki Maujoodgi me Jo Shakhs doosri Shādi karta hai to doosri Biwi BĀKRAH hai to Us ke Paas 7 din aur agar wo SAYYIBA hai to Us ke paas 3 din Guzaare, Is me Koi Ikhtilāf nahi hai.

Ahnāf ka Ikhtilāf is me hai ke Nayi Biwi ke sāth Jitne din guzaarega, Kya utne hi din Purāni Ya’ni Pehle se Nikāh me maujood Biwi ke Paas guzaarne Zaroori honge Ya nahi…?

Ahnāf ke nazdeek Aurto’n ke darmiyān Adl-o-Insāf karne ki Aayaat wa Rivāyāt balke Is Mas’la me Sareeh wa Saheeh rivāyāt ko Madd-e-Nazar rakhte hue Nazarya Ye hai ke Nayi Biwi ke paas Jitne din guzaare utne hi Pehle se Nikāh me maujood Biwi ke sāth Guzaarne Zaroori honge taa ke Un me Adl-o-Insāf rahe….

Jab ke Firqa Ahl-e-Hadees Ahnāf ke is Nazarye se Inkaar karte hain Aur Hadees me mazkoor dino ko BAARI me shumār nahi karte…. [Shama’ Mohammadi, Safha: 42-43]

Farooq Ar-Rahmān Yazdāni Sāhab Apni Aql ke Ghhode Daudaane ke bajaaye Apne Is Hum-Maslak Aalim ki Kitāb se hi Aitrāz Naql kar lete ke Asl Ikhtilāf Kya hai…?

AHNAAF KE DALAA’IL:

(I):.. Allah Ta’ala ka irshād hai:

ﻓَﺈِﻥْ ﺧِﻔْﺘُﻢْ ﺃَﻻ ﺗَﻌْﺪِﻟُﻮﺍ ﻓَﻮَﺍﺣِﺪَﺓً

“….Agar Tumhe Khauff ho ke Adal Na Kar sakoge to Ek hi ( Aurat se Nikāh) karo….” [Surah Nisa’: 3]

(II):.. Allah Ta’ala ka irshād hai:

وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا

“Tum se Ye to kabhi na ho sakega ke apni Tamām Biwiyo’n me har tarah adal karo, Go Tum is ki Kitni hi Khwāhish wa Koshish kar lo, isliye bilkul hi ek taraf Maa’el ho kar Doosri ko darmiyān me Latakti hui na chhoro….” [Surah Nisa’: 129]

(III):.. Aishah (raziallāhu ta’ala anha) se rivāyat hai ke Rasoolullah (sallallāhu alaihi wa sallam) Taqseem karte aur Insāf karte aur farmāte: Ae Allah Ye Meri Taqseem hai Jis ka Main Mālik hoon, Jis cheez ke Aap Mālik hain aur Main Mālik nahi hoon to Us per Mujhe Malāmat Na Kijiye…. [Sunan Tirmizi, Kitāb: An-Nikāh; Sunan Abu Dawood]

ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﻘﺴﻢ ﺑﻴﻦ ﻧﺴﺎﺋﻪ ﻓﻴﻌﺪﻝ ﻭﻳﻘﻮﻝ ﺍﻟﻠﻬﻢ ﻫﺬﻩ ﻗﺴﻤﺘﻲ ﻓﻴﻤﺎ ﺃﻣﻠﻚ ﻓﻼ ﺗﻠﻤﻨﻲ ﻓﻴﻤﺎ ﺗﻤﻠﻚ ﻭﻻ ﺃﻣﻠﻚ .

Ba’z Mufassireen ne is se murād Muhabbat-e-Qalbi li hai Ya’ni Dil me Muhabbat Kisi Biwi se Zyādah ho sakti hai to Doosri Biwi se Kam ho sakti hai. Lekin Zāhiran Tamām Biwiyo’n me Adl-o-Insāf se hi Kaam lena chahye…

(IV):.. Abu Hurayrah (raziallāhu ta’ala anhu) se rivāyat hai ke Nabi (sallallāhu alaihi wa sallam) ne farmāya: Agar Kisi Shakhs ki 2 Biwiya’n ho aur wo Un ke darmiyān Insāf wa Adal na karta ho to Qayāmat ke din Us ke Badan ka Aadha Hissa Maflooj (jhuka hua) hoga. [Sunan Tirmizi, Kitāb: An-Nikāh]

ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﺎﻥ ﻓﻠﻢ ﻳﻌﺪﻝ ﺑﻴﻨﻬﻤﺎ ﺟﺎﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺷﻘﻪ ﺳﺎﻗﻂ .

Pas Qur’an wa Ahādees se ma’loom hua ke Biwiyo’n ke darmiyān UMOOMAN BARAABARI chahye…

Ab Hum is Mas’la me bilkul Sareeh wa Saheeh rivāyāt pesh karte hain taa ke Rasoolullah (sallallāhu alaihi wa sallam) ki Asl Sunnat Jis ko Firqa Ahl-e-Hadees nahi maante wo Sab ke saamne aa Jaaye…

(V):.. Abdul Malik bin Abi Bakr (raziallāhu ta’ala anhu) apne Wālid se rivāyat karte hain ke, Be-shakk! Nabi-e-Kareem (sallallāhu alaihi wa sallam) ne Jab Umm-e-Salmah (raziallāhu ta’ala anha) se Nikāh kiya aur Unhoney Aap ke paas Subah ki to farmāya: Tumhāre Shohar ke saamne Tumhāri Koi Tauheen nahi hai…
Agar Tum chāho to Main Tumhāre paas 7 din rahoon aur Doosri Biwiyo’n ke paas 7 din aur agar Tum Chāho to 3 din Tumhāre paas rahoon.
Umm-e-Salmah (raziallāhu ta’ala anha) ne farmāya: 3 din….

ﺃﺧﺒﺮﻧﺎ ﻣﺎﻟﻚ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﻋﻦ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ﻋﻦ ﺃﺑﻴﻪ : ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺣﻴﻦ ﺑﻨﻰ ﺑﺄﻡ ﺳﻠﻤﺔ ‏ﻗﺎﻝ ﻟﻬﺎ ﺣﻴﻦ ‏ﺃﺻﺒﺤﺖ ﻋﻨﺪﻩ : ﻟﻴﺲ ﺑﻚ ﻋﻠﻰ ﺃﻫﻠﻚ ﻫﻮﺍﻥ ﺇﻥ ﺷﺌﺖ ﺳﺒﻌﺖ ﻋﻨﺪﻙ ﻭﺳﺒﻌﺖ ﻋﻨﺪﻫﻦ ﻭﺇﻥ ﺷﺌﺖ ﺛﻠﺜﺖ ﻋﻨﺪﻙ ﻭﺩﺭﺕ ‏ﻗﺎﻟﺖ ‏: ﺛﻠﺚ .

Imām Muhammad (rahimahullah) farmāte hain: Hamāra isi per amal hai, Jab Kisi (Nayi Biwi) ke paas 7 din rahe to Pehli Biwiyo’n ke paas bhi 7 din tehre, Us (Nayi Biwi) ko Zyadah din na de aur agar Us (Nayi Biwi) ke paas 3 din rahe to doosri Biwiyo’n ke paas bhi 3 din guzaare.
Aur Yehi Qaul Imām Abu Haneefa aur Hamāre Aam Fuqaha’ ka hai…. [Mu’atta Imām Muhammad, Kitāb: An-Nikāh]

ﻗﺎﻝ ﻣﺤﻤﺪ : ﻭﺑﻬﺬﺍ ﻧﺄﺧﺬ ﻳﻨﺒﻐﻲ ﺃﻥ ﺳﺒﻊ ﻋﻨﺪﻫﺎ ‏ﺃﻥ ﻳﺴﺒﻊ ﻋﻨﺪﻫﻦ ﻻ ﻳﺰﻳﺪ ﻟﻬﺎ ﻋﻠﻴﻬﻦ ﺷﻴﺌﺎ ﻭﺇﻥ ﺛﻠﺚ ﻋﻨﺪﻫﺎ ﺃﻥ ﻳﺜﻠﺚ ﻋﻨﺪﻫﻦ ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻣﻦ ﻓﻘﻬﺎﺋﻨﺎ

(VI):.. Abu Bakr bin Abdur Rahmān (raziallāhu ta’ala anhu) se rivāyat hai ke Rasoolullah (sallallāhu alaihi wa sallam) ne Jab Umm-e-Salmah (raziallāhu ta’ala anha) se Nikāh kiya aur Un ke paas Tashreef laaye To Jab Jaane ka iraadah kiya to Unhoney Huzoor (sallallāhu alaihi wa sallam) ke daaman ka Kapda pakad liya. To Rasoolullah (sallallāhu alaihi wa sallam) ne farmāya: Agar Tum chāho to Tumhāre paas is se (Ya’ni 3 din) se Zyādah Qiyām karoon AUR IS KA HISAAB RAKHOON, Bākrah ke paas 7 din aur Sayyiba ke paas 3 din Qiyām karna chahye… [Saheeh Muslim, Kitāb: Ar-Rizaa’]

ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﻦ ﺗﺰﻭﺝ ﺃﻡ ﺳﻠﻤﺔ ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﺨﺮﺝ ﺃﺧﺬﺕ ﺑﺜﻮﺑﻪ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻥ ﺷﺌﺖ ﺯﺩﺗﻚ ﻭﺣﺎﺳﺒﺘﻚ ﺑﻪ ﻟﻠﺒﻜﺮ ﺳﺒﻊ ﻭﻟﻠﺜﻴﺐ ﺛﻼﺙ

(VII):.. Umm-e-Salmah (raziallāhu ta’ala anha) se rivāyat hai ke, Rasoolullah (sallallāhu alaihi wa sallam) ne Jab Un se Nikāh kiya to Aap (sallallāhu alaihi wa sallam) 3 din Un ke paas rahe, phir irshād farmāya ke Tumhāre Shohar ke saamne Tumhāri Koi Tauheen nahi. Agar Tum chāho to Tumhāre paas 7 din rahunga aur Agar 7 din Tumhāre paas raha to Apni Tamām Aurto’n ke paas 7 din rahunga. [Saheeh Muslim, Kitāb: Ar-Rizaa’]

ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻤﺎ ﺗﺰﻭﺝ ﺃﻡ ﺳﻠﻤﺔ ﺃﻗﺎﻡ ﻋﻨﺪﻫﺎ ﺛﻼﺛﺎ ﻭﻗﺎﻝ ﺇﻧﻪ ﻟﻴﺲ ﺑﻚ ﻋﻠﻰ ﺃﻫﻠﻚ ﻫﻮﺍﻥ ﺇﻥ ﺷﺌﺖ ﺳﺒﻌﺖ ﻟﻚ ﻭﺇﻥ ﺳﺒﻌﺖ ﻟﻚ ﺳﺒﻌﺖ ﻟﻨﺴﺎﺋﻲ

Note: Umm-e-Salmah (raziallāhu ta’ala anha) SAYYIBA thi’n isliye Un ke Paas Rasoolullah (sallallāhu alaihi wa sallam) ne 3 din Guzaare…

In rivāyāt se ma’loom hua ke Nayi Nikāh ki hui Biwi ke Paas Guzaare hue Din BAARI me shumār hain. Agar Shumār nahi hote to Aap (sallallāhu alaihi wa sallam) Ye farmāte ke, “Agar 7 din Tumhāre paas raha to Apni Tamām Aurto’n ke paas 4 din rahunga…”

Ye Hadees Kis Qadr WAAZEH hai ke Nayi ki hui Biwi ke Paas Guzaare Din bhi BAARI me shumār hain. Lekin Firqa Ahl-e-Hadees Is Qadr Waazeh Ahādees ko maanne Tayyaar nahi hain.

Hum Ilzaam Un Ko Dete The;
Lekin Qusoor Apna Nikal Aaya…

AITRAAZ WAALI HADEES KI TAUJEEHA:

Ghair-Muqallid Yazdāni ne Ye Hadees pesh ki hai…

“Ke (Ye baat Rasoolullah sallallāhu alaihi wa sallam) ki Sunnat hai ke Jab Shaadi shudah aadmi doosri shaadi kisi Baakrah (Kunwari) se kare to 7 din us ke paas guzaar kar phir Baari Taqseem kare aur agar us ne shaadi kisi Sayyiba se ki hai to 3 din us ke paas guzaar kar phir Baari taqseem kare.” [Bukhāri wa Muslim]

Hamāri Naaqis Aql me Ye baat samajh me aati hai ke, Is Hadees ka Matlab Ye hai ke Bākrah ke Paas 7 din Guzaar kar Purāni Biwiyo’n ke liye utne hi Ya’ni 7 din ki Baari Taqseem kare aur Sayyiba ke paas 3 din guzaar kar Purāni Biwiyo’n ke liye 3 din ki hi Baari Taqseem kare…..

Pas Ahādees me Koi Ikhtilāf nahi rahega…

Akheer me Hum Firqa Ahl-e-Hadees ke Ulema’ wa Juhala’ se Adaban Guzārish karte hain ke, Hamāri Pesh ki hui Qur’ani Aayaat wa Ahādees ko Qubool kar lei’n aur Allah wa Rasoolullah (sallallāhu alaihi wa sallam) se IKHTILĀF karne se Baaz Aa Jayei’n. Aur sāth hi Jhooti Tohmatei’n Lagaane se bhi Baaz aane me hi Tum logo’n ki Bhalaayi hai.

Allah Ta’ala se dua’ hai ke Humei’n Deen ki Saheeh Samajh ataa farmāye. (Aameen)

Zaroori Note: Hamāre is article me Ya Blog ke Kisi aur article me Koi Ghalti Ma’loom ho to Humei’n Zaroor itla’ dei’n taa ke Islaah ki Ja sake. Main Apni Ghaltiyo’n ke liye Allah Ta’ala se Mu’afi ka Talabgaar hoon.

Min-Jānib: Sameer Mughal

Posted in Difa Fiqh-e-Hanafi | Tagged , , , , ,

Mas’la Halaala Aur Aitrazat Ka Tahqeeqi Jayezah

Bismillāhir Rahmānir Raheem (04-11-2016)

Ghair-Muqallideen Firqa Ahl-e-Hadees, Fuqaha-e-Ahnāf ko bad-naam karne ke liye Mas’la Halāla ko Khoob Shohrat dete hain aur is ka Ghalat Matlab wa Maf’hoom nikaal kar Aam logo’n ko Gumrāh karte hain.

AITRAAZ:

Firqa Aal-e-Hadees ke Aalim Hakeem Sādiq Siyālkoti ne HALAALA KI LA’NAT ka Unwān Qāyem kar ke likha:

“Ek Haila Wiza’ kiya gaya hai Jis ko Halaala kehte hain. Is ki Ye Soorat hai ke Talaaq waali Aurat ke saath Ek Shakhs ka Ek Raat ke liye Is Shart per Nikāh kar dete hain ke wo Sohbat karne ke ba’d Usey Talaaq de dega. Taa ke 3 TALAAQ YAK-BAARGI dene waale ke liye Aurat Halaal ho Jaaye….” [Safha: 181]

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“Halāla bhi Ek Haila wiza’ kiya gaya hai ke Yak-bārgi 3 Talāq dene wāla agar phir Us Mutalliqah (Ya’ni Talāq shudah) ko Biwi banāna chāhe to Ek Shab (raat) ke liye Kisi doosre Mard se Nikāh kar deta hai. Is gharz se ke Wo Khilwat Saheehah ke ba’d Talāq de kar Pehle Shohar ke liye Halāl kare. Ye farmān Sarāsar Rasoolullah (sallallāhu alaihi wa sallam) ke Farmān ke khilāf aur Haya’ ke Sakht Manāfi hai. Isiliye to Huzoor (sallallāhu alaihi wa sallam) ne Muhallil aur Muhallal lahu ko Mal’oon farmāya hai.”

Lekin Ba’z Islām ki Rooh ko Majrooh karne waale aise Mufti bhi hain Jo kehte hain:

فان طلقها بعد وطيها حلت للاول

“Phir agar Halaala karne wāle ne Sohbat ke ba’d Us Aurat ko Talāq de di to Wo Pehle Shohar ke liye Halaal ho Jaayegi. (Hidaaya)

Haalaanke Rasoolullah (sallallāhu alaihi wa sallam) ne farmāya hai:

لعن رسول الله صلى الله عليه وسلم المحلل والمحلل له

“Ke Halaala Karne waala aur Jis ke liye Halaala kiya Jaaye Dono Mal’oon hain.” [Safha: 182-183]
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Aagey Mazeid likha hai: “Ghaur Farmāyei’n! ke YAK-BAARGI 3 TALAAQEI’N Jab Ek Talāq ke Hukm me hain aur Phir Ba-Aasāni Nabi-e-Rahmat (sallallāhu alaihi wa sallam) ke Hukm se Rujoo’ ho sakta hai to Phir is Halaala ke Ijaad karne ki Kya Zaroorat rahi!”

“Hamaare paas Aaj tak 40 se Zyādah aise Ash-Khaas (log) aa chuke hain. Jinhoney kaha ke wo Yak-baargi 3 Talaaq de chuke hain aur ab Rujoo’ karna chāhte hain, Lekin Ba’z Ulema’ kehte hain ke Halaala karo phir Nikaah karo!  Lekin in ka Zameer is Qābil-e-Sharm Halaala ki Ijaazat nahi deta. Humne Un ko Rasool-e-Rahmat (sallallāhu alaihi wa sallam) ki Hadees me Panāh di. 3 Talaaqo’n ko 1 Raja’i Qaraar de kar Un ke Ujde Gharo’n ko basaaya…..” [Safha: 183-184]

[Sabeelur Rasool (sallallāhu alaihi wa sallam), Safha: 182-184]
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Ghair-Muqallid Sādiq Siyālkoti ne Ye Aitrāz Asl me Ghair-Muqallid Mohammad Joonagarhi ki Kitāb se liya hai Magar dono ke Aitrāz me Kuch Farq hai…

Chunānchah Ghair-Muqallid Mohammad Joonagarhi, Sāhab-e-Hidāya ki Ibaarat ke ba’d likhte hain:
“Khiyaal farmaiye ke Allah ke Rasool (sallallāhu alaihi wa sallam), Rasoolo’n ke Sartaaj Jis Kaam ko Haraam aur La’nat ka Baa’is Kahei’n, Hanafi Mazhab Usey Halaal Kar dene ka Baa’is Kehta hai. Kaho Hanafi Bhaiyo! Ab Kise Maanoge..? Hadees ko Ya Fiqh ko…? [Shama’ Mohammadi, Safha: 113]

AL-JAWĀB:

Asl Ikhtilāf HALAALA ki Ta’reef me hai. Ghair-Muqallid Sādiq Siyālkoti aur Mohammad Joonagarhi ne HALAALA ki Jo Ta’reef ki hai Ye Ahnāf ki Ta’reef se Bilkul Mukhtalif hai…

AHNAAF KE NAZDEEK HALAALA KYA HAI..?

“HALAALA Ye hai ke TALAAQ YAAFTA Aurat ka IDDAT GUZAAR KAR Kisi doosre MARD se NIKAH ho jaaye aur Sohbat (Sex) bhi ho Jaaye, Phir Wo Mard (Ya’ni doosra Shouhar) APNI MARZI SE Us ko TALAAQ de Ya Mar Jaaye aur IDDAT GUZAR JAAYE to Pehle Shohar ke sāth NIKAH kar sakti hai (Ya’ni Us ke liye HALAAL hai).” [Tas’heel Behishti Zeivar, Jild: 2/ Safha: 49]

ULEMA’-E-DEOBAND KA FATWA:

(Su’aal): Kya Halaala karna Saheeh hai..? Agar Saheeh hai to Qur’an wa Hadees ki roshni me wizāhat karei’n.

(Jawāb): Jis Halaalah (Aurat ke Halaal hone) me Koi Shart nahi lagaayi gayi ho aur Na hi Mehaz Halaalah karne ko Peishah (Business) ki soorat di gayi ho balke baa-zaabtah Gawaaho’n ki maujoodgi me aur Usey (Ya’ni Talaaq Yaafta Aurat ko) Biwi banaane ki Niyyat se Nikah ho phir Ek martabah ke Jima’ (Sexual Intercourse) ke ba’d Ya Azdwaaji Zindagi ke ba’d Ye (Ya’ni Doosra Shohar) Usey (Ya’ni Aurat ko) Talaaq de de to Ye Halaalah Shar’iyah kehlaata hai Jo ke Bila-shubah Jaayez wa Durust hai Qur’an-e-Kareem ki Aayat “Phir Agar Shohar (Do Talaaqo’n ke ba’d Teesri) TALAAQ Aurat ko de de to Uske ba’d Jab tak Aurat Kisi doosre Shakhs se NIKAAH na kar le Us (Pehle Shohar) par HALAAL Na hogi……” (Surah Baqrah: 230) aur Hadees-e-Mubaarakah “Jab tak Sohbat Na kar le Jaisa ke Pehle Shohar ne ki.” [Darul Ifta’: Jamia Binoria, Karachi – Pakistan]

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Sādiq Siyālkoti aur Mohammad Joonagarhi ne HALAALA ka GHALAT MATLAB bata kar Ahnāf per Thhonpa hai.

Hamāra Firqa Ahl-e-Hadees se Ye Mutālbah hai ke Kisi Ek Mu’tabar Hanafi Aalim se HALAALA ka Wo Matlab dikha dei’n Jo Sādiq Siyālkoti aur Mohammad Joonagarhi ne bayān kiya hai…? Aur Agar nahi dikha sakte to HALALA ki Ye BAATIL TAWEEL Tum logo’n ko hi Mubārak ho… Hum per Chaspa’n (fit) kar ke Logo’n ko Gumrāh karna band kar dei’n…

HALAALA KA SAHEEH MATLAB:

Lafz “HALAALA” ka ma’na hota hai “HALAAL HONA” aur is ko “TEHLEEL” bhi kehte hain Jaisa ke Sādiq Siyālkoti ne Sāhab-e-Hidāya ki Arbi Ibaarat me Aaye lafz TEHLEEL ka Tarjamah HALAALA kiya hai…

Lafz TEHLEEL ka Maakhaz Lafz TAHILLU LAHU (Halāl hui Wo) hai Jo [Surah Baqarah (2): Aayat (230)] me mazkoor hai.

Chunānchah Allah ta’ala ka irshaad hai:

فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنكِحَ زَوْجًا غَيْرَهُ فَإِنْ طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يَتَرَاجَعَا إِنْ ظَنَّا أَنْ يُقِيمَا حُدُودَ اللَّهِ وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ

“Phir Agar Shohar (Do Talaaqo’n ke ba’d Teesri) TALAAQ Aurat ko de de to Us ke ba’d Jab tak Aurat Kisi doosre Shakhs se NIKAAH na kar le Us (Pehle Shohar) par HALAAL NA HOGI. Haan! Agar doosra Shohar bhi TALAAQ de de aur AURAT aur Pehla Shohar phir ek doosre ki taraf Rujoo’ kar lei’n to Un par Kuch GUNAAH nahi ba-shart Ye ke Dono Yaqeen karei’n ke Allah ki HUDOOD ko Qaayem rakh sakenge aur Ye Allah ki HUDOOD hain in ko Wo Un logo’n ke liye bayaan farmaata hai Jo DAANISH (Aql) rakhte hain.” [Surah Baqarah (2): Aayat (230)]

Ghair-Muqallid Salāhuddin Yusuf is aayat ki Tafseer me likhte hain: “Is Talaaq se Teesri Talaaq muraad hai. Ya’ni Teesri Talaaq ke ba’d Khaawand ab Na Rujoo’ kar sakta hai aur Na Nikaah. Albattah Ye Aurat kisi aur Jagah Nikah kar le aur doosra Khaawand apni Marzi se Usey Talaaq de de, Ya Faut ho jaaye to Is ke ba’d Zauja-e-Awwal se Us ka Nikaah Jāyez hai.” [Al-Qur’an Al-Kareem, Safha: 95, Tiba’: Shah Fahad Complex]

Qur’an-e-Paak ki is Aayat me Pehle Shohar ke liye Aurat ke Halaal hone ka Jo Tareeqah mazkoor hai Isi ko Hum HALAALA Ya TEHLEEL kehte hain Jo Ek AAM QANOON hai.

Firqa Aal-e-Hadees ke Mash’hoor Aalim Ghair-Muqallid Sana’ullah Amritsari Ek Sawaal ke Jawaab me HALAALA ka Matlab bayān karte hain:
“Halaala Mutalliqah (Ya’ni Talaaq-Yaafta) Aurat kisi doosre Khaawand se Nikaah karne aur phir us se Talaaq Ya Maut-e-Zauj (Husband’s Death) ki wajah se alhaidah (alag) ho kar pehle Zauj-e-Mutlaq ke liye Halaal ho jaati hai, Is ka naam hai. [Fatāwa Sanā’iya, Jild: 2/ Safha: 259]

FIRQA AHL-E-HADEES KA QUR’ANI AUR SHARA’I HALAALA:

Ghair-Muqallid Abdur Rahmaan Khaleeq QUR’ANI HALAALA ka Unwān Qāyem kar ke likhte hain:
“Qur’ani Halaala ki Soorat Ye hai ke, Agar Aurat ko Talaaq ho chuke aur Wo doosra Ghar basaaye to Wo apne Naye Shohar ki Mustaqil (Permanent) Biwi ban kar hi rahe, Us ka (Doosra) Shohar bhi Us se Nikah Kisi doosre ke liye Na Kare balke Us ko Apni Mustaqil Biwi bana kar rakhe, Wo Khwaah Umar bhar Biwi-Khaawand bane rahei’n, Aulaad paida karei’n, basei’n rasei’n lekin agar Bad-Qismati se kisi Marhalah per Un me Nizaa’ chal jaaye aur Bil-Aakhir Noubat Talaaq tak hi pohnche to ab agar Ye Aurat chaahe to apne puraane Khaawand se dobaarah Nikaah kar sakti hai aur Zaahir hai ke Ye Mehaz JAWAAZ ki Ek Soorat hai, Koi Hukm nahi hai. Agar wo Aurat aisa na chaahe to Usey Koi Majboori Nahi hai.” [12 Masaa’il, Safha: 228]

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Ghair-Muqallid Dawood Raaz likhte hain: “…. Shara’i Halaala ke ba’d Aurat, Pehle Shohar se Nikaah karna chaahe to Usey rokna nahi chahye. Az-Khud Halaalah karne aur karwaane waalo’n per La’nat hoti hai.” [Saheeh Bukhāri Mutarjam Dawood Raaz, Kitaab: Qur’an-e-Paak ki Tafseer, Safha: 101, Tiba’: Jamiat Ahl-e-Hadees Hind]

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Firqa Ahl-e-Hadees ke Jo Ulema’ Kuch hadd tak Insaf-Pasand the Un logo’n ne HALAALA ko Qur’ani aur Shara’i tak likha hai Lekin Firqa Ahl-e-Hadees ke Mut’assib Ulema’ ne Ahnāf Dushmani me Halaala ka Matlab hi badal kar rakh diya…

HALAALA KE WUQOO’ KE LIYE SOHBAT ZAROORI:

Ammi Aaishah (raziallāhu ta’ala anha) se rivāyat hai ke, “Ek Aadmi ne Apni Biwi ko 3 Talāqei’n de di’n to Us Aurat ne doosre Shakhs se Nikāh kar liya Us ne (Sohbat karne se pehle hi) us ko Talaaq diya. To Rasoolullah (sallallāhu alaihi wa sallam) se daryāft kiya gaya ke Kya Ye Aurat Apne Pehle Shohar ke liye HALAAL ho gayi.? Aap (sallallāhu alaihi wa sallam) ne Irshād farmāya ke NAHI. Jab tak ke Doosra waala Us ka Maza Na Chakh le (Ya’ni Sohbat Na kar le) Jaisa ke Pehle Shohar ne Chakha.” [Saheeh Al-Bukhāri]

عَنْ عَائِشَةَ أَنَّ رَجُلًا طَلَّقَ امْرَأَتَهُ ثَلَاثًا فَتَزَوَّجَتْ فَطَلَّقَ فَسُئِلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَتَحِلُّ لِلْأَوَّلِ قَالَ لَا حَتَّى يَذُوقَ عُسَيْلَتَهَا كَمَا ذَاقَالْأَوَّل .

Imām-e-Ahle Hadees Ghair-Muqallid Waheeduz Zamaa’n Ek Hadees ka Tarjama karte hain: “Aaishah (raziallāhu ta’ala anha) ne kaha: Rifaa’ Qurzi ne Ek Aurat se Nikaah kiya phir Us ko 3 Talaaq de diye to Us ne Doosra Khaawand kar liya, phir wo Aurat Rasoolullah (sallallāhu alaihi wa sallam) ke paas aayi, Kehne lagi: Ya Rasoolullah (sallallāhu alaihi wa sallam) Ye doosra Khaawand Mujhse Sohbat hi nahi karta, Us ke paas hai kya sivaaye Ek Kapde ka Phundna. Aap (sallallāhu alaihi wa sallam) ne farmaaya: Tu pehle Khaawand ke paas Us waqt tak nahi ja sakti Jab tak Doosre Khaawand se Mazah na uthaaye aur wo Tujh se Mazah na paaye.”

Phir Faaydah ke Tehat likhte hain: “Tamaam Ulema’ ne is per Ijma’ kiya hai ke Halaalah ke liye doosre Khaawand ka Sohbat karna Shart hai…..” [Tarjamah Saheeh Bukhāri, Kitāb: At-Talaaq, Safha: 226]

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In Ahādees se ma’loom hua ke Halaalah hone ke liye sirf Nikaah karna kaafi nahi hai balke Sohbat (Sex) ka hona bhi Shart hai warna Aurat Halaal na hogi…

HALAALA KI 3 SOORTEI’N:

Ulema’e Ahnāf ke nazdeek HALAALA ki Kul 3 Soortei’n hain…

(I):.. PEHLI SOORAT: Jis Aurat ko 3 Talāqei’n di gayi hain Wo Iddat guzaarne ke ba’d Doosri Jagah Nikāh kare Phir Shohar Sohbat ke ba’d Jab chaahe apni Marzi se Talāq de Ya Mar Jaaye. Ab Iddat guzarne ke ba’d Wo Aurat apne Pehle Shohar per Halaal ho Jaayegi aur wo dono Aapas me Nikah kar sakte hain. Goya Yaha’n HALAALA Kiya nahi Jaata balke ho Jaata hai…

HALAALA ki is Soorat ke Jāyez hone per Tamām A’immah hatta ke Firqa Ahl-e-Hadees ka bhi Ittifāq hai aur agar Kuch Ikhtilāf hai to Naam ka hai ke Firqa Ahl-e-Hadees is ko Halaala nahi kehte….

(II):.. DOOSRI SOORAT: Jab Shohar ne Talāq de di aur Aurat ki Iddat bhi guzar gayi. Ab Koi Shakhs apni Marzi se Us se Nikāh karta hai aur Nikāh ke waqt Halaala ki SHART bhi NAHI rakhi gayi Lekin Us Shakhs ne Dil me Ye Niyyat ki ke In dono Miya-Biwi ke Baahimi Talluqat achhe the aur Un ke Chhote Chhote Bachhe hain lihāza Agar Main us Aurat se Nikāh kar loon aur phir Us ko Talāq de doon taa ke Pehla Shohar Us se Nikāh Kar le aur Yu Ujda hua Ghar Dobarah Aabaad ho Jaaye to Umeed hai ke Us ko AJAR milega.

Maulāna Rasheed Ahmed likhte hain: “Agar kisi ko Miya-Biwi ki haalat per Reham aaye aur wo un per Ahsaan ki niyyat se Nikah kar le aur Sohbat ke ba’d Talaaq de de to Koi Gunaah nahi. BA-SHART Ye ke Us ki Niyyat ka doosre Kisi ko bhi Qata’n Koi Ilm na ho, isi tarah Aurat ke Dil me Ye Niyyat thi ke Wo doosre Shakhs se Nikāh ke ba’d us se Talaaq hāsil kar ke phir pehle shohar se Nikāh karegi. Aur us ki Niyyat ka kisi doosre ko Qata’an ilm na ho to Aurat per Koi Gunāh Nahi.” [Ahsanul Fatāwa, Jild: 5/ Safha: 154]

Abdur Rahmān Al-Hareeri (rahimahullah) likhte hain:

والحاصل أن التحليل اذا سلم من هذه المخطورات وكان مقصودا به الصلح بين الرجل ومطلقته فانه جائز ولصاحبه اجرن الذى يصلح بين الزوجين واما إذا كان لغرض من الاغراض السابقة فانه يكون مكروها تحريما ويكون اثمه على كل من اشترك فيه سواء كان الزوج الثانى او المطلق أو المرأة .

“Aur Haasil Ye hai ke Jab TEHLEEL In Mamnoo’at se Mehfooz ho aur Is ka Maqsad Us Mard (Pehla Shohar) aur Us ki Mutalliqah Biwi ke darmiyān SULAH KARAANA ho to Ye Jāyez hai aur aise Shakhs ko Us Aadmi ki tarah AJAR milega Jo Miya-Biwi me Sulah Karaata hai. Lekin Jab Koi Doosre Aghraaz ho Jo pehle bayaan hue hain to MAKROOH-E-TEHREEMI hai aur is Amal me Jo Log Shareek honge wo Gunahgār honge, Wo Doosra Shohar ho Ya Talāq dene waala Mard Ya Aurat…” [Al-Fiqh ala Mazāhib Ul Arba’, 4/8]

TALAAQ DENE KI NIYYAT SE NIKĀH SAHEEH HAI:

Chunānchah Imām Nawawi Ash-Shāfa’i (rahimahullah) farmāte hain: “Aur Ye wo hai Jo Qāzi Abu Bakar Al-Bāqlāni ne kaha, Qāzi farmāte hain: “Is baat per Ijma’ hai ke Jo bhi Mutlaq Nikah karta hai lekin Niyyat Ye hoti hai ke Aurat ke sāth Kuch muddat tak ke liye hi rahega to bila-shubah aisa Nikah SAHEEH aur HALAAL hai aur Ye Nikah Al-Muta’h (ki tarah Haraam) nahi hai kyonke Nikah Al-Muta’h me Pehle se Ye Shart mazkoor hoti hai Ke (Ek muddat ke ba’d khud ba khud Talaaq ho jaayegi). Aur Imām Mālik (rahimahullah) ke nazdeek Ye (Talaaq ki niyyat se Nikah karna) Akhlāq me se nahi hai aur Imām Auzaa’i (rahimahullah) ke nazdeek Ye Muta’h hi hai.” [Al-Minhāj Sharah Muslim, Jild: 9/ Safha: 182]

ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺎﻗﻼﻧﻲ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻭﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻧﻜﺢ ﻧﻜﺎﺣﺎ ﻣﻄﻠﻘﺎ ﻭﻧﻴﺘﻪ ﺃﻥ ﻻ ﻳﻤﻜﺚ ﻣﻌﻬﺎ ﺍﻻ ﻣﺪﺓ ﻧﻮﺍﻫﺎ ﻓﻨﻜﺎﺣﻪ ﺻﺤﻴﺢ ﺣﻼﻝ ﻭﻟﻴﺲ ﻧﻜﺎﺡ ﻣﺘﻌﺔ ﻭﺇﻧﻤﺎ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻣﺎ ﻭﻗﻊ ﺑﺎﻟﺸﺮﻁ ﺍﻟﻤﺬﻛﻮﺭ ﻭﻟﻜﻦ ﻗﺎﻝ ﻣﺎﻟﻚ ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻨﺎﺱ ﻭﺷﺬ ﺍﻷﻭﺯﺍﻋﻲ ﻓﻘﺎﻝ ﻫﻮ ﻧﻜﺎﺡ ﻣﺘﻌﺔ .

Firqa Ahl-e-Hadees ke maane hue Saudi ke Sābiq Mufti Shaykh Ibn Baaz (rahimahullah) Sawaal hone per Is ko “Misyaar” bataate hain.

(Su’aal): Maine Cassette per Aap ka Ek Fatwa suna hai ke Beeroni Mulko’n me is tarah Shādi bhi Jāyez hai Jab ke Muddat mu’ayyan ke ba’d Talāq ki Niyyat ho, Sawaal Ye hai ke is me aur Nikāh-e-Muta’h me kya Farq hai.?

(Jawaab): “Haan.! Mustaqil Committee (Ya’ni Bahoos Ilmiyah wa Ifta’, Saudi Arab) Jis ka Main Sarbaraah hoon, Ye Fatwa Saadir hua hai ke TALAAQ KI NIYYAT SE NIKAAH JAAYEZ HAI JAB KE NIYYAT BANDEY AUR ALLAH KE DARMYAN HO, Ya’ni Jab Koi Beeron Mulk (Foreign Country) Shaadi kare aur Uski Niyyat Ye ho ke Jab wo apni Ta’leem ko Mukammal karega Ya Apni Mulāzimat (Job) wagherah ki Muddat mukammal karega to Usey Talaaq de dega. Jam’hoor Ahl-e-Ilm ke nazdeek is me KOI HARJ NAHI JAB KE YE NIYYAT SIRF BANDEY AUR ALLAH TA’ALA KE DARMYAAN HO aur Isey ba-waqt Nikah Shart qaraar na diya gaya ho.

Aqd-e-Muta’h aur Misyaar me Farq ye hai ke Aqd-e-Muta’h me ba-qaa’idah ek waqt muqarrarah ke ba’d Talaaq ki Shart maujood hai jaise Maheenah, 2 Maheena, Saal Ya 2 Saal wagherah. Aqd-e-Muta’h me Jab Ye Muddat khatm ho jaati hai to khud ba khud Talaaq ho jaati hai aur Nikaah mansookh ho jaata hai, Chunanchah Ye Shart Aqd-e-Muta’h ko Haraam bana deti hai. Lekin Koi shakhs Allah wa Rasool (sallallāhu alaihi wa sallam) ki Sunnat ke mutaabiq Nikah karta hai chaahe wo Dil me Talaaq ki Niyyat hi kyon na rakhta ho ke Jab Wo Maghribi Mulk ko Ta’leem ke ba’d chhorega to Larki ko Talaaq de dega to is cheez me koi Mazaa’iqah Nahi hai kyonke is Soorat me Niyyat me Tabdeeli bhi aa sakti hai aur phir is me MUDDAT BHI MA’LOOM NAHI HAI, SHART BHI NAHI HAI. Haan! Albattah Iska Faydah Ye hoga ke Nikah karne waala Zina, Fawaahish wa Munkaraat se bach jaayega. Chunanchah Jam’hoor Ahl-e-Ilm ke Ba-Qoul Nikah ki Ye Soorat Saheeh hai Jaisa ke Muwafiq Ad-Deen Ibn Qudamah (rahimahullah) ne Apni Kitaab [Al-Mughni] me zikr farmaaya hai. [Masā’il Ibn Baaz (rahimahullah), Jild: 1/ Safha: 185; Fatāwa Islāmiyah, Jild: 3/ Safha: 264]

Ibn Qudāmah Al-Hanbali (rahimahullah) likhte hain: “Agar Wo Aurat se Koi Shart kiye baghair Nikaah karta hai lekin Dil me Niyyat hai ke Us ko Ek Maah ke ba’d Talaaq de dega Ya phir Us Ilaaqe Ya Mulk me apni Zaroorat poori hone ke ba’d Talaaq de dega. Pas Ahl-e-Ilm ke mutaabiq aisa Nikaah bilkul SAHEEH hai sivaaye Auzaa’i (rahimahullah) ke Jinhoney isey Aqd-e-Muta’h hi jaana hai. Aur Saheeh Yehi hai ke isme Koi Mazaa’iqah nahi hai.” [Al-Mughni, Jild: 7/ Safha: 573]

إن تزوجها بغير شرط، إلا أن في نيته طلاقها بعد شهر، أو إذا انقضت حاجته في هذا البلد، فالنكاح صحيح في قول عامة أهل العلم إلا الأوزاعي، قال: هو نكاح متعة. والصحيح أنه لا بأس به .

(III):.. TEESRI SOORAT: Jab Mutalliqah Aurat se Nikāh kiya Jaaye to Ye Shart rakhi Jaaye ke Doosra Shohar Sohbat ke ba’d Usey Talaaq dega Taa ke Wo Pehle Shohar se Nikāh kar sake. Ye Soorat Tamām A’immah ke nazdeek Bil-Ittifāq HARAAM hai Kyonke Allah wa Rasoolullah (sallallāhu alaihi wa sallam) ne aise Halaala per La’nat Farmāyi hai. Goya Yaha’n HALAALA hota nahi hai balke Kiya aur Karwāya Jaata hai.

MASHROOT HALAALA EK LA’NAT HAI:

Ek hota hai Taqdeer-e-Ilaahi se Kisi Amal ka Waaqe’ hona aur Ek hai Shart tayy kar ke Kisi Amal ko Anjaam dena to Ahādees me Jo Wa’eed aayi hai Wo Ek Khaas Iraadey aur Shart per Halaal Karne aur Karwaane waale per aayi hai…

Hazrat Abdullah bin Abbās (raziallāhu anhu) farmāte hain ke, Rasoolullah (sallallāhu alaihi wa sallam) ne La’nat farmāyi Muhallil par (Ya’ni Halaal karne waale per) aur Muhallal lahu par bhi (Ya’ni Jis ke liye Halaal Kiya Jaaye).” [Sunan Ibn Mājah; Kitāb: An-Nikāh; Baab: Al-Muhallil Wal Muhallal Lahu]

ﻋَﻦْ ﺍﺑْﻦِ ﻋَﺒَّﺎﺱٍ ، ﻗَﺎﻝَ : ” ﻟَﻌَﻦَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﺍﻟْﻤُﺤَﻠِّﻞَ ﻭَﺍﻟْﻤُﺤَﻠَّﻞَ ﻟَﻪُ ”

Rasoolullah (sallallāhualaihi wa sallam) ne TEHLEEL (HALAALA) per hargiz LA’NAT nahi ki hai balke MUHALLIL (Halāl karne waala) aur MUHALLAL LAHU (Halāl karwaane waala) per La’nat farmāyi hai.

Muhallal Lahu: Aurat ka Pehla Shauhar Ya Koi Rishtedār Ya Khud Aurat wagherah ho sakte hain.

Hazrat Uqbah bin Aamir (raziallāhu ta’ala anhu) ne farmāya ke Rasoolullah (sallallāhu alaihi wa sallam) ne farmāya: Kya Main Tumhe Kiraaye ke Saandh ke mut’alliq na bataon..?
Arz kiya gaya: Kyon nahi Ae Allah ke Rasool (sallallāhu alaihi wa sallam)..?
Aur Wo Muhallil (Halāl karne waala) hai, Allah Ta’ala Muhallil (Halaal Karne waale) aur Muhallal Lahu (Halaal Karwaane waale) per La’nat kare.” [Sunan Ibn Mājah, Kitāb: An-Nikāh; Baab: Al-Muhallil Wal Muhallal lahu]

ﻗَﺎﻝَ ﻋُﻘْﺒَﺔُ ﺑْﻦُ ﻋَﺎﻣِﺮٍ ، ﻗَﺎﻝَ : ﻗَﺎﻝَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ : ” ﺃَﻟَﺎ ﺃُﺧْﺒِﺮُﻛُﻢْ ﺑِﺎﻟﺘَّﻴْﺲِ ﺍﻟْﻤُﺴْﺘَﻌَﺎﺭِ ” ، ﻗَﺎﻟُﻮﺍ : ﺑَﻠَﻰ ﻳَﺎ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ، ﻗَﺎﻝَ : ” ﻫُﻮَ ﺍﻟْﻤُﺤَﻠِّﻞُ ، ﻟَﻌَﻦَ ﺍﻟﻠَّﻪُ ﺍﻟْﻤُﺤَﻠِّﻞَ ﻭَﺍﻟْﻤُﺤَﻠَّﻞَ ﻟَﻪُ ”

Is Hadees se Ye baat ma’loom hoti hai ke Muhallil Ujrat le kar Muhallal Lahu ke sāth Shart tayy Karta hai. Is ko Mashroot Halaala kehte hain Jo bila-shubah La’nati hone ki wajah se Haraam hai.

Is Hadees ka Saheeh Matlab Ghair-Muqallideen ke Peshwa Sana’ullah Amritsari se su’aal hone per yu’n bayaan karte hain..

(Su’aal): Shara’ Shareef me Halaala Kis ko kehte hain.? Hamaare ba’z Ilaaqo’n me murawwajah Halaalah amal me laate hain, Kisi ke liye HALAALA karte hain, Ba’z Mufti is per Jawaaz ka fatwa dete hain, aaya Ye Jaayez hai Ya Nahi.? Agar Jaayez hai to Hadees “La’na Rasoolullahi (sallallahu alaihi wa sallam) Al-Muhallil Wal Muhallil Lahu” ka Kya Matlab hai.?

(Jawaab): Halaalah Mutalliqah Aurat kisi doosre Khaawand se Nikaah karne aur phir us se Talaaq Ya Maut-e-Zauj ki wajah se alhaidah ho kar pehle Zauj-e-Mutlaq ke liye Halaal ho jaati hai, us ka naam hai.
Lekin Zauj-e-Awwal (Pehla Shohar) Ya Zaujah (Biwi) Ya Us ke kisi Wali ki taraf se Zauj-e-Saani (Doosre Shohar) se Ye Shart Tayy karni ke Wo Talaaq de de aur Zauj-e-Saani ka is Shart ko Qubool kar ke Nikaah karna Ye Haraam hai, is me Fareeqain per La’nat ki gayi hai, Hadees Jo Sawaal me mazkoor hai is ka Yehi matlab hai ke Tehleel ki Shart kar ke Nikāh karna Maujab-e-La’nat hai. [Fatāwa Sanaa’iyah, Jild: 2/ Safha: 259]

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HIDAAYA KI MUKAMMAL IBAARAT:

Ghair-Muqallid Sādiq Siyālkoti ne Sāhab-e-Hidāya ki Aadhi Adhoori Ibārat Naqal kar ke un per MASHROOT HALAALA ka Ilzaam Thhonpne ki Koshish ki hai to Zaroori hai ke Un ki Mukammal Ibārat Saamne laayi Jaaye taa ke Doodh ka Doodh aur Paani ka Paani ho Jaaye….

Burhānuddin Al-Marghināni (rahimahullah) MASHROOT HALAALA ki Behas ke dauraan likhte hain:

( ﻭﺇﺫﺍ ﺗﺰﻭﺟﻬﺎ ﺑﺸﺮﻁ ﺍﻟﺘﺤﻠﻴﻞ ﻓﺎﻟﻨﻜﺎﺡ ﻣﻜﺮﻭﻩ ‏) ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ : { ﻟﻌﻦ ﺍﻟﻠﻪ ﺍﻟﻤﺤﻠﻞ ﻭﺍﻟﻤﺤﻠﻞ ﻟﻪ } ﻭﻫﺬﺍ ﻫﻮ ﻣﺤﻤﻠﻪ ‏( ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﺑﻌﺪﻣﺎ ﻭﻃﺌﻬﺎ ﺣﻠﺖ ﻟﻸﻭﻝ ‏) ﻟﻮﺟﻮﺩ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﻧﻜﺎﺡ ﺻﺤﻴﺢ ، ﺇﺫ ﺍﻟﻨﻜﺎﺡ ﻻ ﻳﺒﻄﻞ ﺑﺎﻟﺸﺮﻁ ﻭﻋﻦ ﺃﺑﻲ ﻳﻮﺳﻒ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﺃﻧﻪ ﻳﻔﺴﺪ ﺍﻟﻨﻜﺎﺡ ; ﻷﻧﻪ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻤﻮﻗﺖ ﻓﻴﻪ ، ﻭﻻ ﻳﺤﻠﻬﺎ ﻋﻠﻰ ﺍﻷﻭﻝ ﻟﻔﺴﺎﺩﻩ ﻭﻋﻦ ﻣﺤﻤﺪ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﺃﻧﻪ ﻳﺼﺢ ﺍﻟﻨﻜﺎﺡ ﻟﻤﺎ ﺑﻴﻨﺎ ، ﻭﻻ ﻳﺤﻠﻬﺎ ﻋﻠﻰ ﺍﻷﻭﻝ ; ﻷﻧﻪ ﺍﺳﺘﻌﺠﻞ ﻣﺎ ﺃﺧﺮﻩ ﺍﻟﺸﺮﻉ ﻓﻴﺠﺎﺯﻯ ﺑﻤﻨﻊ ﻣﻘﺼﻮﺩﻩ ﻛﻤﺎ ﻓﻲ ﻗﺘﻞ ﺍﻟﻤﻮﺭﺙ .

“Aur Jab TEHLEEL (Ya’ni Halaala) ki Shart per Nikāh kare to Nikāh MAKROOH hai Nabi-e-Kareem (sallallāhu alaihi wa sallam) ke Farmān ki wajah se ke Allah ki La’nat hai Muhallil (Jo Halaal karta hai) aur Muhallal lahu (Jis ke liye Halaal kiya gaya) aur is Hadees ka Mehmal Yehi hai (Ke Nikāh Makrooh ho).
Pas Agar Wo Sohbat ke ba’d Talaaq de de to ab wo (Aurat) Pehle Shohar per Halaal ho Jaayegi Nikāh-e-Saheeh me Dakhool paaye Jaane ki wajah se isliye ke Shart (Faasid) se Nikāh Baatil nahi hota.
Abu Yusuf (rahimahullah) se rivāyat hai ke Doosre Shohar ka Nikāh Faasid hai isliye ke Ye Nikāh Muwaqqat ke ma’na me hai aur Ye Nikāh Pehle Shohar ke liye Halāl nahi karega, Nikāh ke Fāsid hone ki wajah se.
Imām Muhammad (rahimahullah) se rivāyat hai ke Nikāh Saheeh hai kyonke Nikāh Kisi Shart se Baatil nahi hota albattah Ye Aurat Pehle Shohar ke liye Halāl nahi hogi isliye ke Shari’at ne Jis ko Mu’akhhar kiya, Us ko Us ne Jaldi kar liya isliye Us ke Maqsad ko Mana’ kar ke badla diya Jayega Jaise ke Mourris ke Qatl karne me hota hai.” [Al-Hidāya]

Dekhye ke Sāhab-e-Hidāya ne Khud Halāla ki Shart per kiye gaye Nikāh ko Rasoolullah (sallallāhualaihi wa sallam) ki Hadees ki bina per MAKROOH (TEHREEMI) tehrāya hai. Lekin Agar Koi bad-bakht HALAALA ki Shart per Nikāh Kar hi leta hai to Wo Nikāh Mun’aqqid hoga aur Fāsid Shart (Ya’ni Halāla ki Shart) BAATIL hogi aur Jab Nikāh Saheeh hua to Sohbat ke ba’d Talāq dega to Iddat ke ba’d Aurat Pehle Shohar ke liye Halāl hogi. Yehi Imām Abu Haneefa (rahimahullah) ka Maslak hai aur Isi per Fuqaha-e-Ahnāf ka Fatwa hai….

FAASID SHARAA’IT BAATIL HOTI HAIN:

Jab Koi Shakhs Koi FAASID SHART rakhta hai to AQD Mun’aqqid ho Jaata hai lekin SHART BAATIL ho Jaati hai Ye Rasoolullah (sallallāhu alaihi wa sallam) ki Hadees se Sābit hai…

Hazrat Aishah (raziallāhu ta’ala anha) ke paas Bareerah aayi aur kaha: Mujh ko Mere Logo’n ne Makātib kiya hai 9 Oqya per, Har Saal me 1 Oqya to Meri Madad Karo…
Aishah (raziallāhu ta’ala anha) ne kaha: Agar Tere Logo’n ko Manzoor ho to Main Ek dafa’ me Sab deti hoon Magar Teri WALAA Main loongi.
Bareerah Apne logo’n ke paas gayi, Un se bayaan kiya to Unhoney WALAA dene se Inkaar kiya.
Phir Bareerah Aishah (raziallāhu ta’ala anha) ke paas laut aayi aur Rasoolullah (sallallāhu alaihi wa sallam) bhi waha’n baithe hue the aur kaha: Maine apne Logo’n se bayān kiya, Wo Inkaar karte hain aur Kehte hain WALAA Hum lenge.
Rasoolullah (sallallāhu alaihi wa sallam) ne Ye sun kar poocha Kya haal hai..?
Aishah (raziallāhu ta’ala anha) ne Saara Qissah bayaan kiya…
Aap (sallallāhu alaihi wa sallam) ne farmāya:

خذيها واشترطى لهم الولائ فانما الولائ لمن اعتق

TUM BAREERAH KO LE LO AUR WALAA KI SHART UNHI LOGO’N KE WAASTE KAR DO KYONKE WALAA USI KO MILEGI JO AAZAAD KARE.
Aishah (raziallāhu ta’ala anha) ne aisa hi kiya….
Rasoolullah (sallallāhu alaihi wa sallam) Logo’n me gaye aur Khade ho kar Allah ki Ta’reef ki phir farmāya:

ﺃﻣﺎ ﺑﻌﺪ ﻓﻤﺎ ﺑﺎﻝ ﺭﺟﺎﻝ ﻳﺸﺘﺮﻃﻮﻥ ﺷﺮﻭﻃﺎ ﻟﻴﺴﺖ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺷﺮﻁ ﻟﻴﺲ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻓﻬﻮ ﺑﺎﻃﻞ ﻭﺍﻥ ﻛﺎﻥ ﻣﺎﺋﺔ ﺷﺮﻁ ﻗﻀﺎﺀ ﺍﻟﻠﻪ ﺃﺣﻖ ﻭﺷﺮﻁ ﺍﻟﻠﻪ ﺃﻭﺛﻖ ﻭﺇﻧﻤﺎ ﺍﻟﻮﻻﺀ ﻟﻤﻦ ﺍﻋﺘﻖ

Kya haal hai logo’n ka AISI SHARTEI’N LAGAATE HAIN JO ALLAH KI KITĀB ME NAHI HAIN, JO SHART ALLAH KI KITĀB ME NA HO WO BAATIL HAI GO 100 BAAR LAGAAYI JAAYE. Allah Ka Hukm Sachha aur Us ki Shart Mazboot hai, WALAA Usi ko milegi Jo Aazaad kare… [Mu’atta Imām Mālik Ba-rivāyat Yahya Al-Laysi, Raqam# 1477 (Dār Ihya); Saheeh Al-Bukhāri]

Is Hadeesi Usool se Ye baat Maf’hoom hoti hai ke Jab Nikāh ke liye TEHLEEL ki Fāsid Shart rakhi Jaaye to Ye Shart BĀTIL Tehri aur Nikāh Mun’aqqid ho gaya ke Us Shakhs ko Us Shart ko Poora Karne ki Koi Zaroorat nahi hai…

Chunānchah Maulāna Ashraf Ali Thānwi (rahimahullah) likhte hain.. “Agar doosre Mard se is SHART PER NIKĀH hua ke Sohbat kar ke Aurat ko Chhor dega to is IQRAAR LENE KA EITEBĀR NAHI, Us ko Ikhtiyār hai, chaahe chhorey Ya na chhorey aur Jab Jee chaahe Chhorey aur IS TARAH TAYY KAR KE NIKAH KARNA BOHAT BADA GUNAAH AUR HARAAM HAI, ALLAH TA’LA KI TARAF SE AISE LOGO’N PAR LA’NAT HOTI HAI, LEKIN NIKAH HO JAATA HAI, Lihāza agar is Nikāh ke ba’d Doosre Khaawand ne Sohbat kar ke Chhor diya Ya Mar gaya to Aurat Pehle KHAAWAND ke liye HALAAL ho Jaayegi.” [Behishti Zeivar, Hissah: 4/ Safha: 209-210; Tas’heel Behishti Zeivar, Jild: 2/ Safha: 53]

UMAR (RAZIALLĀHU TA’ALA ANHU) NE HALAALA KE NIKĀH KO BAAQI RAKHA:

Muhammad bin Sireen (rahimahullah) ne farmāya: Ek Aurat Ek Mard ke Paas bheji gayi to Us Aurat ne Us se Nikāh kiya taa ke wo Apne Shohar ke liye Halāl ho Jaaye (Ya’ni Halaala ke liye Nikāh kiya) to Us Mard ko Hazrat Umar (raziallāhu ta’ala anhu) ne Hukm diya ke Us ke sāth Nikāh ko Qāyem rakhe aur Us ko Talāq na de aur Us ko Dhamki di ke Agar Us ne Us Aurat ko Talāq diya to Us ko Saza denge….” [Musannaf Abdur Razzāq]

ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ – ﻋﻦ ﻫﺸﺎﻡ ﻫﻮ ﺍﺑﻦ ﺣﺴﺎﻥ – ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ، ﻗﺎﻝ : ﺃﺭﺳﻠﺖ ﺍﻣﺮﺃﺓ ﺇﻟﻰ ﺭﺟﻞ ﻓﺰﻭﺟﺘﻪ ﻧﻔﺴﻬﺎ ﻟﻴﺤﻠﻬﺎ ﻟﺰﻭﺟﻬﺎ ؟ ﻓﺄﻣﺮﻩ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻴﻬﺎ ، ﻭﻻ ﻳﻄﻠﻘﻬﺎ ، ﻭﺃﻭﻋﺪﻩ ﺃﻥ ﻳﻌﺎﻗﺒﻪ ﺇﻥ ﻃﻠﻘﻬﺎ .

Muhammad bin Sireen (rahimahullah) se rivāyat hai ke, Ek Aurat ko Us ke Shohar ne 3 Talāqei’n de di’n aur Ek Miskeen Deihāti Masjid ke Darwāzey per baitha Karta tha. Aurat Us ke Paas Aayi aur Kaha: KYA TU KISI AURAT SE NIKĀH KI RUGHBAT RAKHTA HAI US KE SĀTH RAAT GUZAARE AUR SUBAH USEY JUDA KAR DE…? (Ya’ni Halāla Kare)
Us ne Kaha: Haan Chunānchah Nikāh ho gaya.
Ab Aurat ne Us se Kaha ke Subah Ye Log Tujhse Kahenge ke Aurat ko Judaa kar de (Ya’ni Talāq de de) Lekin Tum aisa Na karna. Tum Jab tak Chaho Main Tumhāre Paas rahungi. Tum Hazrat Umar (raziallāhu ta’ala anhu) ke Paas Chale Jaana.
Subah ke Waqt Wo Log (Qabeeley waale) Us Mard wa Aurat ke Paas aaye to is Mard se baat Karo Tum Isey Laaye ho.
Unhoney baat ki to Us ne (Talāq dene se) Inkaar kar diya aur Umar (raziallāhu ta’ala anhu) ke Paas chala gaya.
Aap ne farmāya: Apni Aurat ko Ikhtiyār kiye rakho, Agar wo log Tumhei’n Tangg Karei’n to Mere Paas aana. Phir Aap (raziallāhu ta’ala anhu) ne Us Aurat ko bulāya Jis ne Saara Amal kiya tha aur Usey Saza di……….” [Kitābul Umm Lish Shāfa’i (rahimahullah); Sunan Kubra Lil Bayhaqi (rahimahullah) 7/209]

ﺃﺧﺒﺮﻧﺎ ﺳﻌﻴﺪ ﺑﻦ ﺳﺎﻟﻢ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﻗﺎﻝ ﺃﺧﺒﺮﺕ ﻋﻦ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﺃﻥ ﺍﻣﺮﺃﺓ ﻃﻠﻘﻬﺎ ﺯﻭﺟﻬﺎ ﺛﻼﺛﺎ ﻭﻛﺎﻥ ﻣﺴﻜﻴﻦ ﺃﻋﺮﺍﺑﻲ ﻳﻘﻌﺪ ﺑﺒﺎﺏ ﺍﻟﻤﺴﺠﺪ ﻓﺠﺎﺀﺗﻪ ﺍﻣﺮﺃﺓ ﻓﻘﺎﻟﺖ ﻟﻪ ﻫﻞ ﻟﻚ ﻓﻲ ﺍﻣﺮﺃﺓ ﺗﻨﻜﺤﻬﺎ ﻓﺘﺒﻴﺖ ﻣﻌﻬﺎ ﺍﻟﻠﻴﻠﺔ ﻓﺘﺼﺒﺢ ﻓﺘﻔﺎﺭﻗﻬﺎ ؟ ﻓﻘﺎﻝ ﻧﻌﻢ ﻭﻛﺎﻥ ﺫﻟﻚ ﻓﻘﺎﻟﺖ ﻟﻪ ﺍﻣﺮﺃﺗﻪ ﺇﻧﻚ ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻓﺈﻧﻬﻢ ﺳﻴﻘﻮﻟﻮﻥ ﻟﻚ ﻓﺎﺭﻗﻬﺎ ﻓﻼ ﺗﻔﻌﻞ ﻓﺈﻧﻲ ﻣﻘﻴﻤﺔ ﻟﻚ ﻣﺎ ﺗﺮﻯ ﻭﺍﺫﻫﺐ ﺇﻟﻰ ﻋﻤﺮ ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖ ﺃﺗﻮﻩ ﻭﺃﺗﻮﻫﺎ ﻓﻘﺎﻟﺖ ﻛﻠﻤﻮﻩ ﻓﺄﻧﺘﻢ ﺟﺌﺘﻢ ﺑﻪ ﻓﻜﻠﻤﻮﻩ ﻓﺄﺑﻰ ﻭﺍﻧﻄﻠﻖ ﺇﻟﻰ ﻋﻤﺮ ﻓﻘﺎﻝ : ﺍﻟﺰﻡ ﺍﻣﺮﺃﺗﻚ ﻓﺈﻥ ﺭﺍﺑﻮﻙ ﺑﺮﻳﺐ ﻓﺎﺋﺘﻨﻲ ﻭﺃﺭﺳﻞ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﻣﺸﺖ ﺑﺬﻟﻚ ﻓﻨﻜﻞ ﺑﻬﺎ .

Ek taraf Hazrat Umar (raziallāhu ta’ala anhu) is Nikāh ko Baaqi rakhte hain lekin Doosri taraf Un ke Bete Abdullah bin Umar (raziallāhu ta’ala anhu) is ko ZINA tak Qarār dete hain. Ya’ni ke Ye Mas’la bhi Sahāba (raziallāhu ta’ala anhum) ke darmiyān Mukhtalif Feeh raha hai lekin Hazrat Umar (raziallāhu ta’ala anhu) ka Mauqaf Zyādah Mazboot hai….

AQD-E-MUTA’ KA FARQ:

Aqd-e-Muta’h me Shart Baatil nahi hoti balke Naafiz hoti hai aur Ek Mut’ayyan Muddat ke ba’d Khud ba khud Talāq pad Jaati hai.

HALAALA SE BACHNE KI SOORAT:

Sādiq Siyālkoti ke Poore Mazmoon ko parhne ke ba’d Ye baat Saamne aati hai ke Firqa Ahl-e-Hadees ke Is Mujaddid Aalim ne HALAALA SE BACH NIKALNE KA HAL Talāsh kar liya hai ke YAK-BĀRGI 3 TALAAQ KO 1 TALAAQ SAMJHA JAAYE….

Lekin Sādiq Siyālkoti ne Apne Poore Mazmoon me Ye baat samajhne aur samjhāne ki Zehmat bhi Gawaarah na ki ke Agar Koi Shakhs apni Biwi ko Sunnat ke mutābiq 3 Tuharo’n me 3 Talaaqei’n de phir Us Mutalliqah (Ya’ni Talāq shudah) ko Biwi banāna chāhe to Ek Shab (raat) ke liye Kisi doosre Mard se Nikāh kar deta hai. Is gharz se ke Wo Khilwat Saheehah ke ba’d Talāq de kar Pehle Shohar ke liye Halāl kare to Is HALAALA se Kaise bacha Jaaye..?

Sādiq Siyālkoti ki Tajweez ko Yu samjhei’n ke Kisi ke Jism me Bandooq ki Goli Pewast (dakhil) ho Jaaye aur Operation se bachne ke liye Yu Tasawwur kiya Jaaye ke Us ke Jism me Goli hi nahi hai, Kaun Aqlmand is baat ko Tasleem Karega..?? Haqaa’iq ko Tasleem karna padta hai, Tufl Tasalliyo’n se Kaise Kaam Chalaya Ja sakta hai…?

Halālah se bachne ka hal to sirf Ye hai ke Aurat ko 3 TALAAQEI’N na di Jāyei’n balke 1 TALAAQ per Iktifa’ kiya Jaaye hatta ke 3 Haiz guzar Jaayei’n aur Agar Koi 3 Talāqei’n de hi deta hai to wo 3 hi hongi.

Aksar Musalmān is Ghalat-Fahmi ka Shikaar hain ke Aurat ko Judaa Karna ho to Ek sāth 3 Talaaq deni chahye Talāq, Talāq, Talāq Lekin Aurat ko Judaa karne ka Sab se BEHTAREEN TAREEQAH Ye hai ke Us ko Ek TALAAQ de kar 3 HAIZ ka Intezār kiya Jaaye. Pas Aurat Judaa ho Jāyegi… Aslaaf me Yehi Tareeqah Raa’ij tha.

Sanad (Chain): Abu Bakr »» Wakee’ »» Sufyān »» Mughirah »» Ibraheem Naqa’i (rahmatullāhi alaihim)

Matn (Text): Ibraheem (rahimahullah) ne farmāya: “Wo log EK TALAAQ dena Pasand karte the Phir us ko (Ya’ni Biwi ko) chord dete the hatta ke 3 Haiz (Menstrual Periods) guzar jaaye…” [Musannaf Ibn Abi Shaybah, Kitāb: At-Talāq, Raqam# 14235]

ﺃَﺑُﻮ ﺑَﻜْﺮٍ ﻗَﺎﻝَ ﻧَﺎ ﻭَﻛِﻴﻊٌ ﻋَﻦْ ﺳُﻔْﻴَﺎﻥَ ﻋَﻦْ ﻣُﻐِﻴﺮَﺓَ ﻋَﻦْ ﺇﺑْﺮَﺍﻫِﻴﻢَ ﻗَﺎﻝَ : ﻛَﺎﻧُﻮﺍ ﻳَﺴْﺘَﺤِﺒُّﻮﻥَ ﺃَﻥْ ﻳُﻄَﻠِّﻘَﻬَﺎ ﻭَﺍﺣِﺪَﺓً ﺛُﻢَّ ﻳَﺘْﺮُﻛَﻬَﺎ ﺣَﺘَّﻰ ﺗَﺤِﻴﺾَ ﺛَﻠَﺎﺙَ ﺣِﻴَﺾٍ .

Is Tareeq se TALAAQ dene ka Ye Fāydah hoga ke Agar Kisi waqt Mard wa Aurat dobārah IKHATTA hona chahei’n to BAGHAIR HALAALA kiye NAYE NIKAH aur NAYE MIHAR ke Zarye’ Ek ho sakte hain.

Shohar Agar Iddat Ke Andar Ya’ni Doosre Tuhar (Aurat Ki Paaki Ki Haalat) Me Doosri Talaaq Dena Chaahe To Bhi De Sakta Hai. Iddat Guzarne Ke Ba’d Sirf 2 Talaaq Se Bhi Aurat Juda Ho Jaati Hai…

● Allah Ta’ala ka irshaad hai: “Talaaq 2 martabah hai, Ya to achhe Tareeqe se rok lena hai Ya Ahsan Tareeqe se chhor dena hai……..” [Surah Baqarah: 229]

Ya’ni ke 2 Talaaq dene ke ba’d Iddat ke andar-andar Rujoo’ kar le Ya phir Teesri Talaaq na de balke aise hi chhor de Yaha’n tak ke Iddat guzar jaaye.

● Chunanchah Allah Ta’ala ka irshaad hai: “Aur Jab Tum Aurto’n ko (2 baar) Talaaq de chuko Ya to un ko Achhe tareeqe se rok lo Ya Neiki ke saath Un ko Chhor do…….” [Surah Baqarah: 231]

Fāydah: 2 Talaaqo’n ke ba’d Shohar apni Biwi se 3 Qism ka Sulook kar sakta hai..

(1):.. Rujoo’ kar le….
(2):.. Rujoo’ kare na Teesri Talaaq de hatta ke Iddat guzar jaaye…
(3):.. Teesri Talaaq de….

Allah Ta’ala ne 2 TALAAQ dene ke ba’d bhi Aap ke liye 2 Raah rakhe hain ke Ya to Rujoo’ kar liya Jaaye Ya Phir Aise hi Chhor diya Jaaye ke Iddat guzar Jaaye. Lekin Ab Koi Shakhs Allah Ta’ala ki Nikaali hui Raah ko nahi Apnaata balke Teesre Tuhar me Teesri Talaaq bhi de deta hai to Us ki Giraft Badi Sakht hai Agar wo Phir se EK hona chahte hain to…. Ya’ni HALAALA ke baghair wo Ek doosre ke liye HALAAL nahi ho sakte…Aur Agar Koi Is HALAALA ko MASHROOT banaata hai to Wo LA’NAT ke MUSTAHIQ hain…

YAK-BAARGI 3 TALAAQ 3 HOTI HAIN:

Firqa Ahl-e-Hadees SAHEEH MUSLIM ki Jis Hadees ko pesh kar ke 3 Talaaq ko 1 kehte hain Us Hadees ki bohat si Taujeehāt ki gayi hain. Hum Yaha’n sirf 1 Taujeeha Naqal karte hain….

Rasoolullah (sallallāhu alaihi wa sallam) ke daur se le kar Umar (raziallāhu ta’ala anhu) ke Ibtidaayi daur tak Logo’n ka Ye Ma’mool tha ke Wo 1 Talaaq dete aur 2 baar isi ko Taakeedan dohraate. To Un se poocha Jaata ke Tumhāri Niyyat Kitne Talaaq ki thi..? Jab wo Shakhs Apni Niyyat bayān karta to Usi ko Naafiz kar diya Jaata.

Is ki Misaal Kuch is tarah samjhiye ke, Koi Ladka Saanp, Saanp, Saanp, Saanp (4 baar) pukaarta hai to Log Ye nahi samajhte ke 4 Saanp hain balke Us se poocha Jaata ke Kitne Saanp hain…? Wo bolta hai ke 2 Saanp hain to 2 hi maana Jaata na ke 4….

Hamāri Ye Taujeeha Daleel se bhi sābit hai…

DALEEL:

Abdullah bin Ali bin Yazeed bin Rukaanah (rahimahullah) apne Baap (Ali bin Yazeed) se aur Wo un ke Daada (Rukaanah raziallahu ta’ala anhu) se rivāyat karte hain ke, (Rukaanah ne) Apni Biwi ko TALAAQ AL-BATTAH di to Wo Rasoolullah (sallallāhu alaihi wa sallam) ke paas aaye, To poocha: Tumhāra Irādah (Niyyat) kya tha.? To bole: Ek Talaaq.
Aap (sallallāhu alaihi wa sallam) ne poocha: Allah ki Qasam kha sakte ho.?
To bole: Haan Allah Ki Qasam…
Aap (sallallāhu alaihi wa sallam) ne farmāya: Phir to Wahi hai Jo Tumhaara Iraadah (Niyyat) tha.

ﻋَﻦْ ﻋَﺒْﺪِ ﺍﻟﻠَّﻪِ ﺑْﻦِ ﻋَﻠِﻲِّ ﺑْﻦِ ﻳَﺰِﻳﺪَ ﺑْﻦِ ﺭُﻛَﺎﻧَﺔَ ، ﻋَﻦْ ﺃَﺑِﻴﻪِ ، ﻋَﻦْ ﺟَﺪِّﻩِ ، ﺃَﻧَّﻪُ ﻃَﻠَّﻖَ ﺍﻣْﺮَﺃَﺗَﻪُ ﺍﻟْﺒَﺘَّﺔَ ، ﻓَﺄَﺗَﻰ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ، ﻓَﻘَﺎﻝَ : ” ﻣَﺎ ﺃَﺭَﺩْﺕَ ؟ ” ﻗَﺎﻝَ : ﻭَﺍﺣِﺪَﺓً ، ﻗَﺎﻝَ : ” ﺁﻟﻠَّﻪِ ؟ ” ﻗَﺎﻝَ : ﺁﻟﻠَّﻪِ ؟ ﻗَﺎﻝَ : ” ﻫُﻮَ ﻋَﻠَﻰ ﻣَﺎ ﺃَﺭَﺩْﺕَ ” .

Abu Dawood (rahimahullah) farmaate hain: Ye Hadees (Jis me Talaaq Al-Battah aaya hai) Ibn Jurayj (rahimahullah) ki Hadees se Zyaadah SAHEEH hai Jisme aata hai ke Rukaanah (raziallahu ta’ala anhu) ne apni Biwi ko 3 Talaaqei’n di thi’n Kyonke (AL-BATTAH Waali Hadees ko) Unke AHL-E-BAYT (Ghar waale) bayaan karte hain aur wo Is ko Zyadah Jaante hain. [Sunan Abu Dawood]

ﻗَﺎﻝَ ﺃَﺑُﻮ ﺩَﺍﻭُﺩ : ﻭَﻫَﺬَﺍ ﺃَﺻَﺢُّ ﻣِﻦْ ﺣَﺪِﻳﺚِ ﺍﺑْﻦِ ﺟُﺮَﻳْﺞٍ ، ﺃَﻥَّ ﺭُﻛَﺎﻧَﺔَ ﻃَﻠَّﻖَ ﺍﻣْﺮَﺃَﺗَﻪُ ﺛَﻠَﺎﺛًﺎ ، ﻟِﺄَﻧَّﻬُﻢْ ﺃَﻫْﻞُ ﺑَﻴْﺘِﻪِ ﻭَﻫُﻢْ ﺃَﻋْﻠَﻢُ ﺑِﻪِ .

AL-BATTAH Ya’ni aisa Lafz hai Jis se NIYYAT 1 Talaaq ki bhi ho sakti hai aur 3 Talaaq ki bhi ho sakti hai. Isiliye Rasoolullah (sallallāhu alaihi wa sallam) Rukaanah (raziallahu ta’ala anhu) se QASAM le rahe hain….

Shia’, Qādyani aur Firqa Ahl-e-Hadees ke mutābiq agar Yak-baargi 3 Talaaq 1 hi shumaar hoti hai to Phir Aakhir Rasoolullah (sallallāhu alaihi wa sallam) QASAM Kyon le rahe hain..?

Hum Kehte hain ke Umar (raziallāhu ta’ala anhu) ne Allah wa Rasoolullah (sallallāhu alaihi wa sallam) ke Hukm ko hargiz nahi badla hai balke Unhoney to Logo’n ke Tareeqe ko badla hai aur TAAKEEDAN dohraane ke rivaaj ko Khatm kar diya isliye ke Logo’n ki NIYYATO ka EITEBAAR na raha….

Imām Mālik (rahimahullah) ko Ye baat pohnchi ke, Iraaq se Hazrat Umar (raziallahu anhu) ke liye Khat (Letter) aaya ke Yaha’n Ek Aadmi ne Apni Biwi se kaha: “Teri Rassi Teri Gardan Per hai” (Ya’ni Tu Khud Mukhtaar hai). Pas Umar (raziallahu anhu) ne Apne Aamil ko likha ke: Us ko kaho ke Hajj ke Zamaane me Makkah Mukarramah me mujhse miley. Jab Hazrat Umar (raziallahu anhu) Baitullah ka Tawaaf kar rahe the to Wo Aadmi (Iraaqi) Unsey mila aur Unhei’n Salaam kiya. Umar (raziallahu anhu) ne poocha: Tum Kaun ho.? Usne kaha: Main Wohi hoon Jisko Aap ne Hajj ke Zamaane me Talab kiya tha. Umar (raziallahu anhu) ne farmaaya: Tujhe Is Rabb-e-Ka’bah ki Qasam Sach bataa ke “ﺣﺒﻠﮏ ﻋﻠﯽ ﻏﺎﺭﺑﮏ” (Teri Rassi Teri Gardan per) se Teri Kya MURAAD thi.? Us Aadmi ne kaha: Aap ne agar Is Mubarak Jagah ke alaawah Kisi aur Jagah Qasam li hoti to Main Sachhi baat na bataata, Maine Is Jumlah se FIRAAQ (Judaayi) ka Iraadah kiya tha. Umar bin Khattaab (raziallahu anhu) ne farmaaya ke: Tere Iraadah ke mutaabiq Wo Judaa ho gayi. [Mu’atta Imām Mālik Ba-rivāyat Yahya Al-Laisi; Kitāb: At-Talaaq, Baab: Maa Jaa’ Fil Khaliyyah Wal Bariyyah Wa Ashbaah, Raqam Al-Hadees# 1131]

ﺣَﺪَّﺛَﻨِﻲ ﻳَﺤْﻴَﻰ ، ﻋَﻦْ ﻣَﺎﻟِﻚ ، ﺃَﻧَّﻪُ ﺑَﻠَﻐَﻪُ ، ﺃَﻧَّﻪُ ﻛُﺘِﺐَ ﺇِﻟَﻰ ﻋُﻤَﺮَ ﺑْﻦِ ﺍﻟْﺨَﻄَّﺎﺏِ ﻣِﻦَ ﺍﻟْﻌِﺮَﺍﻕِ ، ﺃَﻥَّ ﺭَﺟُﻠًﺎ ، ﻗَﺎﻝَ ﻟِﺎﻣْﺮَﺃَﺗِﻪِ : ﺣَﺒْﻠُﻚِ ﻋَﻠَﻰ ﻏَﺎﺭِﺑِﻚِ ، ﻓَﻜَﺘَﺐَ ﻋُﻤَﺮُ ﺑْﻦُ ﺍﻟْﺨَﻄَّﺎﺏِ ﺇِﻟَﻰ ﻋَﺎﻣِﻠِﻪِ : ” ﺃَﻥْ ﻣُﺮْﻩُ ﻳُﻮَﺍﻓِﻴﻨِﻲ ﺑِﻤَﻜَّﺔَ ﻓِﻲ ﺍﻟْﻤَﻮْﺳِﻢِ ” ، ﻓَﺒَﻴْﻨَﻤَﺎ ﻋُﻤَﺮُ ﻳَﻄُﻮﻑُ ﺑِﺎﻟْﺒَﻴْﺖِ ، ﺇِﺫْ ﻟَﻘِﻴَﻪُ ﺍﻟﺮَّﺟُﻞُ ، ﻓَﺴَﻠَّﻢَ ﻋَﻠَﻴْﻪِ ، ﻓَﻘَﺎﻝَ ﻋُﻤَﺮُ : ” ﻣَﻦْ ﺃَﻧْﺖَ ؟ ” ﻓَﻘَﺎﻝَ : ﺃَﻧَﺎ ﺍﻟَّﺬِﻱ ﺃَﻣَﺮْﺕَ ﺃَﻥْ ﺃُﺟْﻠَﺐَ ﻋَﻠَﻴْﻚَ ، ﻓَﻘَﺎﻝَ ﻟَﻪُ ﻋُﻤَﺮُ : ” ﺃَﺳْﺄَﻟُﻚَ ﺑِﺮَﺏِّ ﻫَﺬِﻩِ ﺍﻟْﺒَﻨِﻴَّﺔِ ، ﻣَﺎ ﺃَﺭَﺩْﺕَ ﺑِﻘَﻮْﻟِﻚَ ﺣَﺒْﻠُﻚِ ﻋَﻠَﻰ ﻏَﺎﺭِﺑِﻚِ ” ، ﻓَﻘَﺎﻝَ ﻟَﻪُ ﺍﻟﺮَّﺟُﻞُ : ﻟَﻮِ ﺍﺳْﺘَﺤْﻠَﻔْﺘَﻨِﻲ ﻓِﻲ ﻏَﻴْﺮِ ﻫَﺬَﺍ ﺍﻟْﻤَﻜَﺎﻥِ ﻣَﺎ ﺻَﺪَﻗْﺘُﻚَ ، ﺃَﺭَﺩْﺕُ ﺑِﺬَﻟِﻚَ ﺍﻟْﻔِﺮَﺍﻕَ ، ﻓَﻘَﺎﻝَ ﻋُﻤَﺮُ ﺑْﻦُ ﺍﻟْﺨَﻄَّﺎﺏِ : ” ﻫُﻮَ ﻣَﺎ ﺃَﺭَﺩْﺕَ”

Hazrat Umar (raziallahu anhu) ne apne daur ke Haalaat aur aaindah Haalaat ko Peish-e-Nazar rakh kar Taakeedan Talaaq dene ka Jo Tareeqah Awaam me raa’ij tha Us ko badal diya na ke Rasoolullah (sallallahu alaihi wa sallam) ke Tareeqah ko badla hai.

Agar Umar (raziallāhu ta’ala anhu) Allah wa Rasoolullah (sallallāhu alaihi wa sallam) ke Tareeqe ko badalte (Na’oozu Billah Min Zālik) to deegar Sahāba Aap ki Mukhālifat Zaroor karte lekin Ek Sahābi ne bhi Aap ki Mukhālifat nahi ki hai balke Deegar Sahāba (raziallāhu ta’ala anhum) bhi Aap hi ke Faislah per Fatwa dete….

IBN ABBAS (RAZIALLĀHU TA’ALA ANHU) KA FATWA:

Mujāhid (rahimahullah) farmāte hain: Main Ibn Abbās (raziallāhu ta’ala anhu) ke paas baitha hua tha ke Ek Shakhs Aap ki Khidmat me aaya aur kaha: MAINE APNI BIWI KO 3 TALAAQEI’N DI HAIN. Aap (raziallāhu ta’ala anhu) Sun kar Khamosh rahe hatta ke Maine Ye Gumaan kiya ke Aap us ko Rujoo’ karne ka Fatwa denge. Lekin Aap ne farmāya: Tum me se Ek Aadmi HIMAAQAT per savaar ho kar chal padta hai phir Chillaata hai Ae Ibn Abbas.! Ae Ibn Abbas.! Haalaanke Allah Ta’ala ne farma diya: Jo Shakhs Allah Ta’ala se darta hai Allah us ke liye nikalne ki Raah paida farma denge (Surah Talaaq: 2). Aur chounke Tu Talaaq ke mu’amle me Allah Ta’ala se nahi daraa isliye MAIN TERE NIKALNE KI KOI RAAH NAHI PAATA. TU APNE RABB KA NA-FARMAAN TEHRA AUR TERI BIWI BHI TUJH SE JUDAA HO GAYI aur Allah Ta’ala ne farmāya: Ae Nabi (sallallāhu alaihi wa sallam).! Jab Tum Apni Biwiyo’n ko TALAAQ dena chaaho to Un ki Iddat me Unhei’n Talaaq do (Surah Talaaq: 1). [Sunan Abu Dawood, Kitaab: At-Talaaq, Baab: Naskh Al-Muraaja’ Ba’d At-Tatleeqaat As-Salaas]

ﻋَﻦْ ﻣُﺠَﺎﻫِﺪٍ ، ﻗَﺎﻝَ : ﻛُﻨْﺖُ ﻋِﻨْﺪَ ﺍﺑْﻦِ ﻋَﺒَّﺎﺱٍ ، ﻓَﺠَﺎﺀَ ﺭَﺟُﻞٌ ، ﻓَﻘَﺎﻝَ : ﺇِﻧَّﻪُ ﻃَﻠَّﻖَ ﺍﻣْﺮَﺃَﺗَﻪُ ﺛَﻠَﺎﺛًﺎ ، ﻗَﺎﻝَ : ﻓَﺴَﻜَﺖَ ﺣَﺘَّﻰ ﻇَﻨَﻨْﺖُ ﺃَﻧَّﻪُ ﺭَﺍﺩُّﻫَﺎ ﺇِﻟَﻴْﻪِ ، ﺛُﻢَّ ﻗَﺎﻝَ : ” ﻳَﻨْﻄَﻠِﻖُ ﺃَﺣَﺪُﻛُﻢْ ﻓَﻴَﺮْﻛَﺐُ ﺍﻟْﺤُﻤُﻮﻗَﺔَ ، ﺛُﻢَّ ﻳَﻘُﻮﻝُ : ﻳَﺎ ﺍﺑْﻦَ ﻋَﺒَّﺎﺱٍ ، ﻳَﺎ ﺍﺑْﻦَ ﻋَﺒَّﺎﺱٍ ، ﻭَﺇِﻥَّ ﺍﻟﻠَّﻪَ ﻗَﺎﻝَ : ﻭَﻣَﻦْ ﻳَﺘَّﻖِ ﺍﻟﻠَّﻪَ ﻳَﺠْﻌَﻞْ ﻟَﻪُ ﻣَﺨْﺮَﺟًﺎ ، ﻭَﺇِﻧَّﻚَ ﻟَﻢْ ﺗَﺘَّﻖِ ﺍﻟﻠَّﻪَ ، ﻓَﻠَﻢْ ﺃَﺟِﺪْ ﻟَﻚَ ﻣَﺨْﺮَﺟًﺎ ، ﻋَﺼَﻴْﺖَ ﺭَﺑَّﻚَ ﻭَﺑَﺎﻧَﺖْ ﻣِﻨْﻚَ ﺍﻣْﺮَﺃَﺗُﻚَ ، ﻭَﺇِﻥَّ ﺍﻟﻠَّﻪَ ﻗَﺎﻝَ : ﻳَﺄَﻳُّﻬَﺎ ﺍﻟﻨَّﺒِﻲُّ ﺇِﺫَﺍ ﻃَﻠَّﻘْﺘُﻢُ ﺍﻟﻨِّﺴَﺎﺀَ ﻓَﻄَﻠِّﻘُﻮﻫُﻦَّ ﻓِﻲ ﻗُﺒُﻞِ ﻋِﺪَّﺗِﻬِﻦَّ ”

Ibn Abbās (raziallāhu ta’ala anhu) ke is Fatwe ke Khilaaf Kisi ne bhi Koi Daleel nahi pesh ki ke 3 TALAAQ 1 hoti hai….

TANBEEH: Hazrat Umar (raziallāhu ta’ala anhu) ne Apne Fatwe se rujoo’ nahi kiya hai. Firqa Ahl-e-Hadees Ye baat aksar kehte hain Ek Za’eef wa Mauzoo’ Hadees ki bina per…. Agar Ye Fatwa Ghalat tha to Baaqi Sahāba ne isey Kyon apnaaya aur Unhoney Rujoo’ kyon nahi kiya…?

HALAALA CENTERS KI HAQEEQAT:

Firqa Aal-e-Hadees Ko Na Jaane Ye Centers Kaha’n Nazar aa gaye hain. Humne to Kabhi nahi suna hai aur na kabhi dekha hai balke Humne to MISYAAR ke baare me Bohat Suna hai ke Saudi wagherah ke Shaykh Hindustān aate hain aur Yaha’n ki Aurto’n ko Paisa de kar Un se MISYAAR karte hain, Phir Aurat ko Talāq de kar chale Jaate hain….

Agar Kisi Ilaaqe me HALALA CENTERS ka wujood ho bhi to Un Ja’li Ulema’ ki TARDEED karne ka Poora Poora HAQQ Hum bhi rakhte hain.

Chunānchah Maulāna Abdul Hameed Sawati (rahimahullah) Apni Tafseer me MASHROOT NIKAH ki surkhi qaayem kar ke likhte hain:
“Is waqt murawwajah (at present, Mu’aashrah me) Jo Halaala ki soorat hai Wo Kabeerah Gunaah ka Irtikaab hai, Ye Halaalah Mashroot Nikāh ki Soorat me kiya Jaata hai, Jab dekhte hain ke Ab Rujoo’ ki Koi Soorat baaqi Nahi rahi to Kisi doosre Shakhs ke sath is Shart per Nikaah kar diya ke Wo TALAAQ de dega aur phir pehle KHAAWAND se Nikah ho sakega, agarchah is tarah Qaanooni Jawaaz to paida ho Jaata hai magar is Shart ke Tehat NIKAH GUNAAH-E-KABEERAH hai. Aise HALAALAH per LA’NAT ki gayi hai. Rasoolullah (sallallahu alaihi wa sallam) ne farmaaya: Halaalah karne waale aur Jis ke liye kiya Gaya dono per Allah ta’la ki La’nat ho.” [Mu’aalim Al-Irfān]

KHULASAH:

(1):.. Jab Aurat ko 3 Talāqei’n di Jaayei’n chaahe Ikatthi Ya alag alag di gayi ho dono Soorto’n me Rujoo’ nahi ho sakta. Lihāza Aurat ba’d Iddat ke Doosra Nikāh kare aur Agar Doosra Shohar Sohbat ke ba’d Usey Talāq de Ya Mar Jaaye to Iddat ke ba’d Aurat Apne Pehle Shohar ke liye HALAL hai. Isi ko HALALA kehte hain.

(2):.. Agar Doosre Shohar ne Dil me Ye Niyyat ki ke Aurat se Nikāh wa Sohbat ke Ba’d Usey Talaaq de dega taa ke Aurat Apne Pehle Shohar per Halaal ho Jaaye aur Un ka Ghar Aabaad ho Jaaye to aise Nikāh me Koi Shart nahi isliye Jāyez hoga aur Sulah karwaane ke liye AJR milega. (Insha Allah)

(3):.. Agar Doosre Shohar ne Halaala ki Shart per Nikāh kiya taa ke Aurat Pehle Shohar ke liye Halāl ho Jaaye to Shart rakhne waala aur Dooara Shohar dono MAL’OON hain.

(4):.. Agar Shart per Nikāh Kar hi liya to Wo Mun’aqqid hoga aur Shart Baatil ho Jayegi Ya’ni Doosra Shohar Talāq dene ka Paaband nahi rahega.. Lekin Apni Marzi se Talāq de to Aurat Pehle Shohar ke liye Halal hogi.

(5):.. Yak-baargi 3 Talaaq dena Bid’at aur Na-Jāyez hai ia se bachna chahye aur sirf 1 Talāq de kar 3 Haiz ruk Jaaye Ya Phir 2 Tuhar me 2 Talāq de kar Intezār kare….

(6):.. Agar Koi Yak-baargi 3 Talaaq de hi deta hai to Ye Amal Haram hai aur Wo Gunahgār lekin 3 Talaaq Naafiz ho Jayengi. Is ko 1 Talaaq Qaraar dena HARAAMKAARI ka Darwazah Kholna hai…

Allah Ta’ala se dua’ hai ke Humei’n Deen ki Saheeh Samajh ataa farmāye.

ZAROORI NOTE: Hamāre is Article me Ya Kisi doosre Article me Koi Ghalti Ma’loom ho to Humei’n Zaroor itla’ farmāyei’n taa ke Tasheeh ki Jaaye. Main Allah Ta’ala se apni Khatao’n ki Mu’afi chāhta hoon. (Aameen)

Min-Jaanib: Sameer Mughal

Posted in Nikah wa Talaaq, Talaaq | Tagged , , , , , , , ,

Fazail-e-A’maal Per Aitraaz: Allah Ki Shaan Me Gustaakhi Ka Jawaab

Bismillāhir Rahmānir Raheem (10-10-2016)

Jama’t-e-Tableegh aur Kitāb Fazā’il-e-A’maal se bughz me Ghair-Muqallideen (Firqa Ahl-e-Hadees) itne Andhe ho chuke hain ke bina soche samjhe bina Tehqeeq Shaykh Zakariyya Kāndhelvi (rahimahullah) ko Tanqeed ka Nishānah bana rahe hain. Is Article me Aap ko Ye baat ma’loom ho Jāyegi ke Firqa Ahl-e-Hadees Logo’n ko Kaise Gumrāh karte hain. (Insha Allah)

AITRĀZ:

Social Media per Fazā’il-e-A’māl ke khilāf Ek Post Ghair-Muqallideen Khoob Share kiya karte hain Jis me Ek Aitraaz Mukhtasaran in alfāz me Ye hai ke…

/// Fazail E Namaz Safa No:10.
ALLAH Taala Ne Malikul Maut Ko Bhejne Ke Baad Wapas Bula Liya Ek Mahina Baki Tha… (Nauzubillah Nizaam ilahi Me Gad Bad Ki Tohmat) \\\

Aur bila-shubah Ye Aitrāz Firqa Ahl-e-Hadees ke Anādi Muhaqqiq Shaykh Me’raj Rabbāni (Ex-Barelvi) ne apne Ek bayān me kiya hai Jo ma’e Jawāb Youtube per dekha Ja sakta hai.

VIDEO LINK:

Kuch dino pehle Ek Ghair-Muqallid ki Kitāb dekhne ko mili Jis ka naam Shaykh Abu Aishah likha hua hai….

Chunānchah Wo ALLAH TA’ALA KI SHAAN ME GUSTĀKHI ka Unwān Qāyem kar ke likhta hai….

Hazrat Umme Kulsum (raziallahu ta’ala anha) ke Khawind Hazrat Abdul Rahman (raziallahu ta’ala anhu) beemar the, aur ek dafa’ aisi SAKTAH ki si haalat (Swooning) ho gayi ke sab ne intaqaal ho jaana tajweez kar liya, Hazrat Umme Kulsum (raziallahu ta’ala anha) uthi’n aur Namaz ki niyyat baandh li, Namaaz se faarigh hui’n to Hazrat Abdul Rahman (raziallahu ta’ala anhu) ko bhi afaaqah hua (Ya’ni Hosh aa gaya), logo’n se poocha: Kya meri haalat maut ki si ho gayi thi..?
Logo’n ne arz kiya: Ji haan.!
Farmaaya: 2 farishte mere paas aaye aur mujh se kaha ke chalo Ahkamul Haakimeen ki baargaah me Tumhaara faislah hona hai, wo mujhe le jane lage to ek teesre farishte aaye aur un dono se kaha ke Tum chale jaao, Ye un logo’n me hain Jin ki qismat me sa’aadat usi waqt likh di gayi thi jab Ye Maa ke peit me the aur abhi in ki Aulaad ko in se aur fawaayed haasil karne hain us ke baad ek maheena tak Hazrat Abdul Rahman zinda rahe phir inteqaal hua. [Fazā’il-e-Namāz, Safha: 10]

TABSIRAH: Maulāna Zakariyya goya kehna chahte hain, Allah Ta’ala ne Malikul Maut ko Abdur Rahmān ki Rooh Qabz karne ke liye bhej diya. Farishtey Rooh Qabz karne hi waale the ke Allah Ta’ala ko Yaad aaya Ek Maheena baaqi hai, Ek aur Farishta Allah Ta’ala ne bheja aur us ke Zarye’ Malikul Maut ko kaha: Abhi Tehar Jaao Ek Maheena baaqi hai. Na’oozu billah!
Haalaanke Allah Ta’ala farmāta hai:
“Tumhāra Rabb bhoolta nahi.” [Surah Maryam: 64]
Aur Allah Ta’ala farmāta hai: “Aur Jab Kisi ka muqarrarah waqt aa jaata hai phir usey Allah Ta’ala hargiz Muhlat nahi deta. Aur Jo Tum karte ho Us se Allah Ta’ala Ba-khoobi Baa-Khabar hai.” [Surah Munāfiqoon: 11]

Maulāna Zakariyya, is Jhoote Waqea ke Zarye’ batāna chāhte hain ke Allah Ta’ala se Bhool ho gayi. Na’oozu Billah, Ye Shi’aon ka Aqeedah hai, Ahl-e-Sunnat Wal Jama’t ka naam le kar Shi’aon ki Ta’leem phailāyi Ja rahi hai…. [Fatwa Aur Haqā’iq, Safha: 7-8]

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AL-JAWĀB:

Shaykh Abu Aishah Dhoka wa Fareib dene me Shaykh Me’raj Rabbāni se bhi Ek Qadam aagey ma’loom hote hain.
Isliye ke Janāb ne Umm-e-Kulsum ke aagey (raziallāhu ta’ala anha) aur Abdur Rahmān ke naam ke aagey (raziallāhu ta’ala anhu) hazaf kar diya. Shaykh Abu Aishah ka Maqsad Saaf Zāhir hai ke Wo Logo’n ko Ye ma’loom hone nahi dena chāhte ke Ye waqea asl me Rasoolullah (sallallāhu alaihi wa sallam) ke Sahābi ka hai.

KYA YE WAQEA JHOOTA HAI..?

Hamāre paas maujood Fazail-e-A’maal ke Nuskhah me is Waqea ka Hawaala mazkoor hai ke Ye DURR-E-MANSOOR se liya gaya hai

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TAKHREEJ:

(1):.. Allāmah Jalāluddin Suyooti (rahimahullah) ne apni Tafseer me Hadees ki 2 Kitābo’n se is waqea Ki Takhreej ki hai.

ﻭﺃﺧﺮﺝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻲ ﺍﻟﻤﺼﻨﻒ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻣﻦ ﻃﺮﻳﻖ ﻣﻌﻤﺮ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺣﻤﻴﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ ﻋﻦ ﺃﻣﻪ ﺃﻡ ﻛﻠﺜﻮﻡ ﺑﻨﺖ ﻋﻘﺒﺔ ﻭﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻤﻬﺎﺟﺮﺍﺕ ﺍﻷﻭﻝ ﻓﻲ ﻗﻮﻟﻪ ﻭﺍﺳﺘﻌﻴﻨﻮﺍ ﺑﺎﻟﺼﺒﺮ ﻭﺍﻟﺼﻼﺓ .
ﻗﺎﻟﺖ : ﻏﺸﻲ ﻋﻠﻰ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻏﺸﻴﺔ ﻓﻈﻨﻮﺍ ﺃﻧﻪ ﺃﻓﺎﺽ ﻧﻔﺴﻪ ﻓﻴﻬﺎ ﻓﺨﺮﺟﺖ ﺍﻣﺮﺃﺗﻪ ﺃﻡ ﻛﻠﺜﻮﻡ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﺗﺴﺘﻌﻴﻦ ﺑﻤﺎ ﺃﻣﺮﺕ ﺑﻪ ﻣﻦ ﺍﻟﺼﺒﺮ ﻭﺍﻟﺼﻼﺓ ﻓﻠﻤﺎ ﺃﻓﺎﻕ
ﻗﺎﻝ : ﺃﻏﺸﻲ ﻋﻠﻲ ﺁﻧﻔﺎ ؟ ﻗﺎﻟﻮﺍ : ﻧﻌﻢ .
ﻗﺎﻝ : ﺻﺪﻗﺘﻢ ﺇﻧﻪ ﺟﺎﺀﻧﻲ ﻣﻠﻜﺎﻥ ﻓﻘﺎﻻ ﻟﻲ : ﺍﻧﻄﻠﻖ ﻧﺤﺎﻛﻤﻚ ﺇﻟﻰ ﺍﻟﻌﺰﻳﺰ ﺍﻷﻣﻴﻦ .
ﻓﻘﺎﻝ ﻣﻠﻚ ﺃﺧﺮ : ﺍﺭﺟﻌﺎ ﻓﺈﻥ ﻫﺬﺍ ﻣﻤﻦ ﻛﺘﺒﺖ ﻟﻪ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻫﻢ ﻓﻲ ﺑﻄﻮﻥ ﺃﻣﻬﺎﺗﻬﻢ ﻭﻳﺴﺘﻤﻊ ﺑﻪ ﺑﻨﻮﻩ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﻪ ﻓﻌﺎﺵ ﺑﻌﺪ ﺫﻟﻚ ﺷﻬﺮﺍ ﺛﻢ ﻣﺎﺕ .

[Tafseer Durr-e-Mansoor, Surah Baqrah (2): Aayat (45)]

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Note: GHASHI ( غشي ) Ya’ni BE-HOSHI ki Haalat ko kehte hain Jis ko SAKTAH ki si Haalat likha hai.

(2):.. Imām Abdur Razzāq (rahimahullah) ne Is waqea ko apni Sanad se rivāyat kiya hai. [Musannaf Abdur Razzāq ba-Tehqeeq Habeebur Rahmān A’zmi, Jild: 11/ Safha: 112]

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(3):.. Imām Bayhaqi (rahimahullah) ne apni Sanad se rivāyat kiya hai…

أخبرنا أبو عبد الله الحافظ أنا أبو زكريا العنبري نا محمد بن عبد السلام نا إسحاق بن إبراهيم أنا عبد الرزاق أنا معمر عن الزهري عن حميد بن عبد الرحمن بن عوف : عن أمه أم كلثوم بنت عقبة و كانت من المهاجرات الأول في قوله : { و استعينوا بالصبر و الصلاة }

[Shu’ab Ul Eimān, Jild: 7/ Safha: 115 (Darul Kutab Ilmiyah), Urdu Tarjamah, Jild: 7/ Safha: 111 (Darul Isha’at)]

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(4):.. Imām Hākim (rahimahullah) ne Imām Bayhaqi (rahimahullah) ki Mutabi’at ki hai aur farmāya:

هذا حديث صحيح على شرط الشيخين ولم يخرجاه .

“Ye Hadees Shykhein (Bukhāri wa Muslim) ki Shart per SAHEEH hai aur Unhoney is ko rivāyat nahi kiya.”

Aur Haashye me likha hai ke, Imām Zehbi (rahimahullah) ne TALKHEES me farmāya:

على شرط البخاري ومسلم

“Ye Bukhāri wa Muslim ki Shart per hai.” [Mustadrak Lil Hākim, Jild: 2/ Safha: 296 (Darul Kutab Ilmiyah)]

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(5):.. Ye Waqea Doosri Sanad se bhi mazkoor hai Jis me Mu’amar bin Rāshid ki Mutābi’at Shu’eb bin Abi Hamzah ne ki hai.

Aur Imām Zehbi (rahimahullah) ki Kitāb ke Muhaqqiq ne likha hai:

إسناده صحيح ، وأخرجه الفسوي في ” المعرفة والتاريخ ” 1 / 367.
وأخرجه الحاكم 3 / 307 من طريق: أبي اليمان، عن شعيب، عن الزهري، بأطول مما هنا.
وأخرجه ابن سعد 3 / 1 / 95 من طريق: محمد بن كثير العبدي، عن سليمان بن كثير، عن الزهري.
وذكره الحافظ في ” المطالب العالية ” (4007) ونسبه إلى أبي إسحاق.
وقال البوصيري: إسناده صحيح.
وذكره صاحب الكنز (36689) ونسبه إلى أبي نعيم، وابن عساكر.

Is ki Sanad SAHEEH hai, Imām Al-Faswi (rahimahullah) ne AL-MU’ARIFAH WA TĀREEKH me Takhreej ki hai.
Aur Imām Hākim (rahimahullah) ne is ki Takhreej ki hai……
Aur Ibn Sa’d (rahimahullah) ne is ki Takhreej ki hai……
Hāfiz Ibn Hajar Asqalāni (rahimahullah) ne AL-MATAALIB AL-AALIYAH me is ko Zikr kiya hai aur Abi Is’hāq (rahimahullah) ki taraf Nisbat ki hai.
Imām Bouseri (rahimahullah) ne farmāya: Is ki Sanad SAHEEH hai.
Sāhab-e-Kanz Ul Ummal ne is ko zikr kiya hai aur is ki nisbat Abi Nu’aym wa Ibn Asākir (rahimahumullah) ki taraf ki hai. [Siyar A’lām An-Nubala, Jild: 1/ Safha: 89 (Mu’assasa Risāla)]

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(6):.. Imām Ya’qoob bin Sufyān Al-Fasawi (rahimahullah) ne is Hadees ko 2 Sanado’n (Chains) se rivāyat kiya hai. [Kitāb Al-Ma’rifah Wa At-Tāreekh ba-Tehqeeq Akram Ziya’ Al-Umri, 1/367 (Madeenah Munawwarah)]

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Is Tehqeeq se ma’loom hua ke Ye Waqea bilkul SAHEEH SANAD se Rasoolullah (sallallāhu alaihi wa sallam) ke Sahābi Abdur Rahmān bin Auf (raziallāhu ta’ala anhu) se sābit hai…

SHIA’ KI TA’LEEM KIS NE PHAILĀYI..?

Ghair-Muqallid Shaykh Abu Aishah ne Jama’t-e-Tableegh wa Kitāb Fazail-e-A’maal se bughz me Maulāna Zakariyya Al-Kāndhelvi (rahimahullah) per AHL-E-TASHEE’ ke BAATIL AQEEDAH ka Ilzaam laga kar Apne Dil ki Bhadaas nikaalni chāhi lekin Ye Ilzām sirf Un tak Mehdood nahi rehta balke Sab se pehle to Ye Ilzām Rasoolullah (sallallāhu alaihi wa sallam) ke Sahābi Abdur Rahmān bin Auf (raziallāhu ta’ala anhu) per aayed hota hai. Phir Ahl-e-Sunnat Wal Jama’t ke Kayi Muhaddiseen per Jinhoney is ko rivāyat wa naqal kiya hai Jaise Abdur Razzāq, Bayhaqi, Al-Fasawi, Ibn Hajar, Zehbi, Ibn Asākir, Abu Nu’aym, Ibn Sa’d, Suyooti wagherah (rahimahumullah).

HADEES KA SAHEEH MATLAB:

Pehli baat to Ye hai ke, Is waqea me Ye kahi’n bhi Mazkoor nahi hai ke Allah Ta’ala ne MALIKUL MAUT ko bheja balke Faqat Farishto’n ka zikr hai. Zāhir hai ke Ghair-Muqallid Shaykh Abu Aishah ne Qiyās lagāya.

Doosri baat Ye hai ke Ye Waqea Abdur Rahmān bin Auf (raziallāhu ta’ala anhu) Jab Saktah wa Be-hoshi ki haalat me the Us dauraan pesh aaya hai Na ke Beidaari ki haalat me. To Zāhir hai ke Ye EK KHWAAB KA WAQEA HAI…

Chunānchah Saheeh Bukhāri ki Mash’hoor Sharah FATHUL BAARI likhne waale Hāfiz Ibn Hajar Asqalāni (rahimahullah) is Hadees ke mut’alliq farmāte hain:

الحديث والقصة . موقوف . وفيه ذكر رؤياه .

“Ye Hadees aur Qissah Mauqoof hai aur isme un ke KHWAB ka zikr hai.” [It’hāful Mahrah ba-Tehqeeq Mahfoozur Rahmān Zainullah, 10/636-637]

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Jab Ye waqea Khwāb (Jo Shara’i hujjat nahi) ka hai to phir Allah Ta’ala ke liye BHOOL ka AQEEDAH Kaise aur Kyonkar Sābit ho sakta hai..? (Ma’z Allah)

Agar Bughz wa Ta’ssub se fursat mile to is Waqea se Ye Sabaq milta hai ke, Jab bhi Koi Museebat aa Jaaye to Fauran Namāz ki taraf Mutawajjah ho Jāyei’n. Insha Allah Aap ki Museebat door ho Jāyegi…

Yehi Allah Ta’ala ka farmān hai:

واستعينوا بالصبر و الصلاة

“Aur Sabr wa Namāz ke sāth Madad Talab karo…” [Surah Baqrah: 45]

Ghair-Muqallideen Firqa Ahl-e-Hadees apne Anaadi Muhaqqiqeen ki Anaadi Tehqeeq per Nazar Saani karei’n taa ke Ruswaayi na Jhelni pade…

Allah Ta’ala se dua’ hai ke Humei’n Deen ki Saheeh Samajh ataa farmāye. (Aameen)

ARTICLE LINK:

Min-Jānib: Sameer Mughal

ZAROORI NOTE: Hamāre Kisi bhi article me Kisi ko Ghalti Ma’loom ho to Humei’n Zaroor Itla’ dei’n taa ke Islaah kar sakei’n. Main Apne Ghaltiyo’n se Allah Ta’ala ki Panah Chāhta hoon. (Aameen)

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Fazail-e-A’maal Per Aitraaz: Aadam (alaihis salaam) Ke Tawassul Lene Ki Hadees Ki Tehqeeq

Bismillāhir Rahmānir Raheem (Edited: 04-10-2016)

Kisi Ghair-Muqallid (Naam Nihaad) Ahl-e-Hadees ne “ADAM ALAIHISALAM KA JHOOTA WAQIYA” ka Unwaan de kar Ek Post banāyi hai. Khud ko MUHAQQIQ aur MUQALLIDEEN ko JAAHIL keh kar Apne Dilo’n ko aur Apne Hawaariyo’n ko Khush karne waale Ghair-Muqallideen Bila-Tehqeeq is Post ko Social Media per phaila rahe hain. Isliye Zaroorat mehsoos hui ke is Post ka Aadilāna wa Tehqeeqi Jāyezah liya Jaaye balke Mere saamne Is Mauzoo’ per Ghair-Muqallideen ki Kul 3-4 Posts (articles) aur Ek video hai. Allah Ta’ala ki Taufeeq se in ka Ikattha Jawāb diya Jaayega. (Insha Allah)

IREF BROTHER IMRAN KA FAREIB:

IREF (Islamic Research & Educational Foundation) ke President Brother Imran ki Ek Video Youtube per Upload hai Jis me Br. Imran se Hazrat Adam (alaihis salām) ki Tawassul waali Hadees ke baare me Su’aal hua to Jawāb me wo kehte hain.

“………. Ye Waqea Jo TUM GADH RAHE HO Bukhāri me to nahi aaya, Saheeh Muslim me to nahi aaya………… To Ye waqea aaya kaha’n se..?
Jab Aap poori Tehqeeq karenge. Is ki TEHQEEQ KI POORI GEHRAAYI me Jab Aap Jāyenge to Aap ko chalega Pata ke Ye Waqea Asl me Adhoori Hadees bata kar Aap ko bataya gaya hai. Ye asl Poori Taweel Hadees ki shakl me bayān kiya hua hai AHL-E-TASHEE’ (Shia’) ki Kitāb USOOL-E-KAAFI me.
Us Kitāb me Ye waqea is tarah se milta hai, Jab Allah ne Aadam (alaihis salām) ko Zameen per bheja to Unhei’n Wo Kalimah Yaad aaya Jo Arsh per likha tha: LAA ILAAHA ILLALLAH MUHAMMADUR RASOOLULLAH ALI WASEEULLAH. Is ka Sadqah Unhoney maanga to Mu’af hua.
Kyonke Ab SUNNI Ye baat maanne waala nahi tha ALI WASEEULLAH ki, Us baat ko Khaarij kiya gaya, Sirf Kalimah bata kar Chhor diya gaya……”

AL-JAWĀB:

Ahādees ki Chand Kutab ka naam aur AHL-E-TASHEE’ ka naam le kar Brother Imrān Ye sābit karna chāhte hain ke Ye Waqea Ahl-e-Sunnat Wal Jama’t ke Muhaddiseen ne Naqal nahi kiya hai balke Shia’ ne Naqal kiya hai aur Un ki Kitāb USOOL-E-KAAFI se Sunni Musalmān ALI WASEEULLAH ko Hazaf kar ke Waqea bataate hain…

Lekin Asl Haqeeqat Ye hai ke, Is Hadees ko SUNNI MUHADDISEEN ne Apni Kitābo’n me Apni Sanad se rivāyat kiya hai… Jo Aap Youtube Video aur Is article ko Mukammal padhne per Jaan Jāyenge. (Insha Allah)

VIDEO LINK:

(ARTICLE# 1):

(ARTICLE# 2):

(ARTICLE# 3):

AL-JAWĀB:

In 3 Articles ke alāwah Maine Firqa Aal-e-Hadees ke aur bhi Kayi articles WASEELE ke khilaaf dekhe aur parhe hain Jis me Hadd darjah ki Jahilāna Guftagu dekhne ko mili hai.
Chounke Mera asl mauzoo’ (topic) Hazrat Aadam (alaihis salām) ke Tawassul ki Hadees hai isliye Mukhtasaran Ek Jāhilāna Guftagu naqal karte hue aagey barhta hoon.

Allah Ta’ala ne [Surah Mā’idah: Ayat (35)] me WASEELA Talāsh karne ka AAM Hukm diya hai.

To Ek (Naam Nihaad) Ghair-Muqallid is ke Jawāb me likhta hai:

(((( Ab jo Arabic word waseela hai uska matlab urdu lafz wala waseelah nahi hai, iska matlab nazdeeki hai. Zaruri nahi hai ki jo Arabic lafz hai uska matlab bhi wahi ho. Misaal ke taur par jo Quran me surah baqara hai..to Arabic me baqara lafz hai par is lafz ka matlab urdu wala baqara (goat) nahi balki Gaae(cow) hai. Isi tarha waseela ka matlab Arabic me nazdeeki hota hai. ))))

Subhānallah! Kya Tehqeeq hai. Is Shakhs ko BAQARAH ( بقرة ) aur BAKRA ( بكرا ) ke darmiyān ka Farq ma’loom nahi. Aur Na is ko Ye ma’loom hai ke, GOAT ko BAKRI ( بکری ) kehte hain. Aisi Ilmi haisiyat rakhne waala Jo Apni MAADRI ZUBĀN per bhi Uboor nahi rakhta wo Humei’n QUR’AN WA HADEES samjhāyega… Isi ka naam hi AAL-E-HADEESIYAT hai.
Haalaanke Hum lafz WASEELA se QURB waala ma’na hi lete hain.

Allah Ta’ala ka Irshād hai:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِين

“Aye Eimān Waalo ! Agar koi FĀSIQ tumhaare paas koi Khabar le kar aaye to Khoob Tehqeeq kar liya karo, aisa na ho ke kisi Qaum ko Jahalat (na-daani) se Nuqsān pohncha do, phir Tum ko apne kiye par Sharmindah hona pade.” [Surah Al-Hujurāt (49): Aayat (6)]

Lekin Ghair-Muqallideen Allah Ta’ala ke is farmān per amal nahi karte aur bila-Tehqeeq Apne Mukhālifeen Khaas taur per Ulema’e Deoband (Ahnaaf) ke khilāf Propaganda karte rehte hain.

Ye Kaun nahi Jaanta ke, Hind (India) ke DEIHATI ILAAQO me CHRISTIAN MISSIONARIES Kitni Sar-garm hain. Aur JAMA’T-E-TABLEEGH ke log Dino (Days) ka Ta’yyun (fix) kar Khud ka Paisa laga kar DEIHAATI ILAAQO tak pohanchte hain aur waha’n maujood Musalmāno ke EIMAAN ko bachaane ki Fikr karte hain. Aise me Hamaare Kalimah Shareek bhai (Khaas kar Firqa Aal-e-Hadees) Un ki is Mehnat ko Saraahne ke bajaaye Un ko ZAAT KA WASEELA lene ki wajah se MUSHRIK Sābit Karne per tule hue hain.
Hum Yaha’n MAS’LA TAWASSUL per Mukhtasaran Kuch arz kar ke Aadam (alaihis salām) ki Hadees ka Jāyzah lete hain… (Insha Allah)

TAWASSUL KI IQSAAM:

Shari’an Tawassul Ka Itlaaq in 3 Iqsaam per hota hai.

(I):.. TAWASSUL BID-DUA’:

Is se muraad ye hai ke, Zindah Neik Aadmi ko dua’ ki darkhwast (request) karna ke, Ae Shaykh.! Mere liye Allah Ta’ala se dua’ farmaayei’n. [At-Tawassul Mashroo’ wa Mamnoo’, Safha: 17]

(II):.. TAWASSUL BIL-A’MAAL:

Is se muraad Allah Ta’ala ki Ita’at, Ibaadat, Us ke Anbiya’ wa Rusl ki Ittiba’ aur Har us amal ke zariye Allah Ta’ala ka QURB haasil karna hai Jo Allah Ta’ala ko Pasand ho aur Allah us se Raazi ho. [At-Tawassul Ila Haqeeqat At-Tawassul Li Muhammad Naseeb Rifaa’i (rahimahullah), Safha: 13]

(III):.. TAWASSUL BIZ-ZAAT:

Is se muraad Ye hai ke Nabi-e-Kareem (sallallāhu alaihi wa sallam) aur Auliya’-e-Azzaam ki ZAAT ko Waseela kiya jaaye Jis ki Jaayez Soorat Ye hai ke maanga to Allah Ta’ala se jaaye lekin Waastah WALI Ya Nabi-e-Kareem (sallallāhu alaihi wa sallam) ka ho. [Imdād Al-Fatāwa, Jild: 6/ Safha: 327]

Firqa Aal-e-Hadees ke nazdeek TAWASSUL BID-DUA’ aur TAWASSUL BIL-A’MAAL to Jāyez hain lekin TAWASSUL BIZ-ZAAT SHIRK hai Jaisa ke (Article# 1) me Ghair-Muqallid ne likha hai:

(((( Zakariya Sahab Ne………… Nabi Sallalaho Alaihi Wasallam Ka Waseela Lagaakar Ummat Ko Shirk Ki Taraf Dhakela ))))

KYA TAWASSUL BIZ-ZAAT SHIRK HAI…?

TAWASSUL BIZ-ZAAT, SHIRK ki Kis Ta’reef ki bunyād per SHIRK hai.? Jab A’maal-e-Sāliha ka Waseela lena Shirk nahi to Auliya’ Sāliheen ka Waseela Kyonkar SHIRK hoga..? Jab ke dono hi soorto’n me sirf Allah Ta’ala se hi Dua’ ki Ja rahi hai…

Haan! Agar Koi Allah Ta’ala ke bajaaye Kisi Nabi Ya Wali se MA FAUQUL ASBAAB madad maange Jaise, Ae Peer-o-Murshid Mujhe Aulaad dijiye to Yaqeenan aisa WASEELA SHIRK me shumār karne laayeq hai.

Firqa Aal-e-Hadees is TAWASSUL ko SHIRK bhi kehte hain aur doosri taraf Ulema’e Deoband ke peeche Namāz bhi parhte hain. Aur Deobandiyo’n se Nikāh bhi karte hain. Kabhi is baare me Ghair-Muqallideen ne socha hai ke Mushrik ke peeche Namāz ka kya Hukm hai..? Aur Kya Mushrik se Nikāh durust hoga…?

Jis TAWASSUL ki Ta’leem Khud Rasoolullah (sallallāhu alaihi wa sallam) ne di hai wo Firqa Aal-e-Hadees ke nazdeek SHIRK hai.

DALEEL:
Usmān bin Hunaif (raziallāhu ta’ala anhu) farmāte hain ke, Ek NA-BEENA (blind) Shakhs Nabi (sallallāhu alaihi wa sallam) ke paas aaya aur Us ne arz kiya: Aap (sallallāhu alaihi wa sallam) Allah se Dua’ karei’n ke Mujhe Aafiyat de. Aap (sallallāhu alaihi wa sallam) ne farmāya: Agar Tu chaahe to Main Tere liye Dua’ karoon aur Agar Tu chaahe to Sabr kar aur Ye Tere liye Behter hai.

Arz kiya: Dua’ kijiye.

To Hukm diya ke Wo Wuzoo’ kare aur Achhi tarah se Wuzoo’ kare aur YE DUA’ PARH KAR DUA’ KARE: “Ae Allah.! Main Tujh se Su’aal karta hoon aur Teri taraf Mutawajjah hota hoon Tere Nabi Muhammad (sallallāhu alaihi wa sallam) ke Waseele se Jo Nabi-e-Rehmat hain. Maine Aap (sallallāhu alaihi wa sallam) ke Zarye’ se apni is Hājat (Zaroorat) me Apne Rabb ki taraf Tawajjah ki hai ke poori ho jaaye. Ae Allah.! Tu Un ki Shifa’at mere Haqq me Qubool farma.” [Sunan Tirmizi – Kitāb: Ad-Da’wāt – Baab: Fee Dua’iz Zaif; Imām Tirmizi (rahimahullah) ne kaha: Ye Hadees HASAN SAHEEH GHAREEB hai]

ﻋَﻦْ ﻋُﺜْﻤَﺎﻥَ ﺑْﻦِ ﺣُﻨَﻴْﻒٍ ، ﺃَﻥَّ ﺭَﺟُﻠًﺎ ﺿَﺮِﻳﺮَ ﺍﻟْﺒَﺼَﺮِ ﺃَﺗَﻰ ﺍﻟﻨَّﺒِﻲَّ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻓَﻘَﺎﻝَ : ﺍﺩْﻉُ ﺍﻟﻠَّﻪَ ﺃَﻥْ ﻳُﻌَﺎﻓِﻴَﻨِﻲ ، ﻗَﺎﻝَ : ” ﺇِﻥْ ﺷِﺌْﺖَ ﺩَﻋَﻮْﺕُ ﻭَﺇِﻥْ ﺷِﺌْﺖَ ﺻَﺒَﺮْﺕَ ﻓَﻬُﻮَ ﺧَﻴْﺮٌ ﻟَﻚَ ” ، ﻗَﺎﻝَ : ﻓَﺎﺩْﻋُﻪْ ، ﻗَﺎﻝَ : ﻓَﺄَﻣَﺮَﻩُ ﺃَﻥْ ﻳَﺘَﻮَﺿَّﺄَ ﻓَﻴُﺤْﺴِﻦَ ﻭُﺿُﻮﺀَﻩُ ﻭَﻳَﺪْﻋُﻮَ ﺑِﻬَﺬَﺍ ﺍﻟﺪُّﻋَﺎﺀِ : ” ﺍﻟﻠَّﻬُﻢَّ ﺇِﻧِّﻲ ﺃَﺳْﺄَﻟُﻚَ ﻭَﺃَﺗَﻮَﺟَّﻪُ ﺇِﻟَﻴْﻚَ ﺑِﻨَﺒِﻴِّﻚَ ، ﻣُﺤَﻤَّﺪٍ ﻧَﺒِﻲِّ ﺍﻟﺮَّﺣْﻤَﺔِ ، ﺇِﻧِّﻲ ﺗَﻮَﺟَّﻬْﺖُ ﺑِﻚَ ﺇِﻟَﻰ ﺭَﺑِّﻲ ﻓِﻲ ﺣَﺎﺟَﺘِﻲ ﻫَﺬِﻩِ ﻟِﺘُﻘْﻀَﻰ ﻟِﻲَ ، ﺍﻟﻠَّﻬُﻢَّ ﻓَﺸَﻔِّﻌْﻪُ ﻓِﻲَّ ” . ﻗَﺎﻝَ ﺃَﺑُﻮ ﻋِﻴﺴَﻰ : ﻫَﺬَﺍ ﺣَﺴَﻦٌ ﺻَﺤِﻴﺢٌ ﻏَﺮِﻳﺐٌ ، ﻟَﺎ ﻧَﻌْﺮِﻓُﻪُ ﺇِﻟَّﺎ ﻣِﻦْ ﻫَﺬَﺍ ﺍﻟْﻮَﺟْﻪِ ﻣِﻦْ ﺣَﺪِﻳﺚِ ﺃَﺑِﻲ ﺟَﻌْﻔَﺮٍ ﻭَﻫُﻮَ ﺍﻟْﺨَﻄْﻤِﻲٍّ , ﻭَﻋُﺜْﻤَﺎﻥُ ﺑْﻦُ ﺣُﻨَﻴْﻒٍ ﻫُﻮَ ﺃَﺧُﻮ ﺳَﻬْﻞِ ﺑْﻦِ ﺣُﻨَﻴْﻒٍ .

Aur MUSTADRAK LIL HĀKIM ki Hadees me kuch alfāz ke Ikhtilāf ke sāth in alfāz ki Zyādati hai:

ﻗَﺎﻝَ ﻋُﺜْﻤَﺎﻥُ : ﻓَﻮَﺍﻟﻠَّﻪِ ﻣَﺎ ﺗَﻔَﺮَّﻗْﻨَﺎ ، ﻭَﻻ ﻃَﺎﻝَ ﺑِﻨَﺎ ﺍﻟْﺤَﺪِﻳﺚُ ﺣَﺘَّﻰ ﺩَﺧَﻞَ ﺍﻟﺮَّﺟُﻞُ ﻭَﻛَﺄَﻧَّﻪُ ﻟَﻢْ ﻳَﻜُﻦْ ﺑِﻪِ ﺿُﺮٌّ ﻗَﻂُّ

ﻫَﺬَﺍ ﺣَﺪِﻳﺚٌ ﺻَﺤِﻴﺢٌ ﻋَﻠَﻰ ﺷَﺮْﻁِ ﺍﻟْﺒُﺨَﺎﺭِﻱِّ ، ﻭَﻟَﻢْ ﻳُﺨَﺮِّﺟَﺎﻩُ

Usmān bin Hunaif (raziallāhu ta’ala anhu) ne farmāya: “Allah ki Qasam.! Hum alag hue, Na itni Guftagu hui Hatta ke Wo (Na-Beena) Aadmi dākhil hua goya ke Usey Kabhi Takleef hi nahi hui thi.”

Ye Hadees BUKHARI ki Shart per SAHEEH hai, Aur Is ko Unhoney naqal nahi kiya.

Zāhir hai Is rivāyat me ZAAT ka Waseelah hai, AMAL ka nahi.

In Ahādees se ma’loom hua ke, Na-Beena (Andha) Shakhs Rasoolullah (sallallāhu alaihi wa sallam) ki Mehfil se Juda’ hua aur Wuzoo’ kiya Phir ba’z rivāyāt ke mutābiq 2 Raka’t Namāz bhi parhi aur Rasoolullah (sallallāhu alaihi wa sallam) ki bataayi hui dua’ wa Tawassul Biz-Zaat se Allah Ta’ala se Shifa’ talab ki to Us ki Beemāri door ho gayi. Wo Sihat-Yaab ho kar wapas Rasoolullah (sallallāhu alaihi wa sallam) wa Sahāba (raziallāhu ta’ala anhum) ki usi Mehfil me pohnch gaya…

Yaad rahe ke, Mut’addad Maqāmāt per Logo’n ne Rasoolullah (sallallāhu alaihi wa sallam) se Dua’ ki darkhwāst ki to Aap (sallallāhu alaihi wa sallam) ne Un ke liye dua’ farma di…. Wuzoo’ karne, Namāz parhne aur Dua’ karne ko nahi kaha lekin is Na-Beena Shakhs ke mu’amle me Khud Koi Dua’ nahi ki balke Aap (sallallāhu alaihi wa sallam) ne ek Naye Qānoon ka Irādah farmāya aur Wuzoo’, Namāz, Dua’ Tawassul Biz-Zaat ki Ta’leem farmāyi…

Rasoolullah (sallallāhu alaihi wa sallam) ne Jo kaha: “AGAR TUM CHAAHO TO MAIN TUMHAARE LIYE DUA’ KAROON….” lekin Koi Dua’ nahi ki balke Dua’ karne ka Tareeqah batlaaya to ma’loom hua ke is Kalām me Kuch MIJAAZ (Metaphor) hai. Ya’ni is ka Haqeeqi Matlab Ye hai ke, AGAR TUM CHAAHO TO MAIN TUMHE DUA’ SIKHAOON…

Aur Ye Ta’weel karna WAJIB hai taa ke Hadees ka Awwal, Hadees ke Aakhir se Muttafiq ho Jaaye…. Warna Ye Lāzim aayega ke Dua’ na kar ke Rasoolullah (sallallāhu alaihi wa sallam) ne Wa’da Khilāfi ki hai… (Na’oozu Billah Min Zālik)

Is Saheeh Hadees se wāzeh ho gaya ke TAWASSUL BIZ-ZAAT Shari’an JAYEZ hai. Agar Firqa Aal-e-Hadees is ko SHIRK samajhte hain to Goya wo Rasoolullah (sallallāhu alaihi wa sallam) per SHIRK ki Ta’leem dene ka Bohtān laga rahe hain. (Al-ayaazu billah)

TAWASSUL BIZ-ZAAT per Ek aur Daleel bhi mulāhizah kijiye…
Anas bin Mālik (raziallāhu ta’ala anhu) se rivāyat hai ke Unhoney farmāya: Fātimah Bint Asad ne wafaat paayi aur Unhoney Rasoolullah (sallallāhu alaihi wa sallam) ki Tarbiyat ki thi, wo Ali bin Tālib (raziallāhu ta’ala anhu) ki Wālidah hain, Rasoolullah (sallallāhu alaihi wa sallam) Un ke paas aaye aur Un ke Saraahne baith gaye aur farmāya: Ae Meri Maa ke Qāyam-e-Maqām Maa, Allah Tum per Reham kare, Aur Un ki Ta’reef farmāyi aur Apni Chādar se Kafan pehnaaya aur Logo’n ko Un ki Qabr Khodne ka Hukm diya, Jab wo Lahad tak pohnche to Rasoolullah (sallallāhu alaihi wa sallam) ne us ko apne hāth se khoda aur apne hāth se Mitti nikaali, phir Jab fārigh hue to Lehad me dākhil hue phir us me Leit kar farmāya:

“Allah ki Zaat wo hai Jo Zindah bhi karti hai aur Maarti bhi hai, Wo (Allah) Zindah hai, Usey Maut nahi aayegi. Ae Allah..! Meri Maa Fātimah Bint Asad ki Maghfirat farma, Un ko Un ki Hujjat (Daleel) sikha de (taa ke farishto’n ko jawaab de sake) aur un per un ki Qabr ko Kushādah kar de is Haqq ke Waseele se Jo Tere Nabi ka (Ya’ni Mera) Tujh per hai aur Jo Un Anbiya’ (alaihim assalām) ka hai Jo mujhse Pehle hain, Beshakk Tu Reham karne waalo’n me se Behter Reham karne waala hai…. [Mu’ajjam Al-Kabeer Tabrāni; Mu’ajjam Sagheer Tabrāni]

ﻭَﻗَﺎﻝَ : ” ﺍﻟﻠَّﻪُ ﺍﻟَّﺬِﻱ ﻳُﺤْﻴِﻲ ﻭَﻳُﻤِﻴﺖُ ﻭَﻫُﻮَ ﺣَﻲٌّ ﻻ ﻳَﻤُﻮﺕُ ، ﺍﻏْﻔِﺮْ ﻷُﻣِّﻲ ﻓَﺎﻃِﻤَﺔَ ﺑِﻨْﺖِ ﺃَﺳَﺪٍ ، ﻭﻟَﻘِّﻨْﻬَﺎ ﺣُﺠَّﺘَﻬَﺎ ، ﻭَﻭَﺳِّﻊْ ﻋَﻠَﻴْﻬَﺎ ﻣُﺪْﺧَﻠَﻬَﺎ ، ﺑِﺤَﻖِّ ﻧَﺒِﻴِّﻚَ ﻭَﺍﻷَﻧْﺒِﻴَﺎﺀِ ﺍﻟَّﺬِﻳﻦَ ﻣِﻦْ ﻗَﺒْﻠِﻲ ، ﻓَﺈِﻧَّﻚَ ﺃَﺭْﺣَﻢُ ﺍﻟﺮَّﺍﺣِﻤِﻴﻦَ ”

Ye Hadees Rooh bin Salah Al-Masri ki wajah se HASAN hai.

In ko Ibn Hibbān (rahimahullah) ne Kitāb AS-SIQAAT me zikr kiya.

Hākim (rahimahullah) ne SIQAH MA’MOON kaha.

Wo Al-Faswi (rahimahullah) ke Shaykh hain, Unhoney Kitāb AL-MU’ARIFAH WA TĀREEKH me un se rivāyat ki hai, Aur Al-Faswi (rahimahullah) ke Mashaa’ikh SIQAH hain. (external source)

ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺛﻘﺎﺗﻪ .

ﺍﻟﺤﺎﻛﻢ ﻗﺎﻝ ﻋﻨﻪ ﺛﻘﺔ ﻣﺄﻣﻮﻥ .

ﻫﻮ ﻣﻦ ﻣﺸﺎﻳﺦ ﺍﻟﻔﺴﻮﻱ ﻓﻘﺪ ﺭﻭﻯ ﻋﻨﻪ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻤﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ ، ﻭﻣﺸﺎﻳﺦ ﺍﻟﻔﺴﻮﻱ ﺛﻘﺎﺕ .

In per Jarah Mub’ham maujood hai Jo Tauseeq ke ba’d MARDOOD hai.

Is ke alāwah aur bhi Kayi Ahādees se TAWASSUL BIZ-ZAAT ka Saboot milta hai…

Ahādees ka Inkaar karne waale AHL-E-HADEES nahi balke MUNKIREEN-E-HADEES kehlāte hain.

AADAM (alaihis salām) KA TAWASSUL:

Sanad (Chain): Abu Sa’eed Amr bin Muhammad bin Mansoor Al-Adl »» Abul Hasan Muhammad bin Is’hāq bin Ibraheem Al-Hanzali »» Abul Hāris Abdullah bin Muslim Al-Fihri »» Isma’eel bin Maslamah »» Abdur Rahmān »» Zayd »» Aslam »» Umar bin Khattāb (raziallāhu ta’ala anhu)

حَدَّثَنَا أَبُو سَعِيدٍ عَمْرُو بْنُ مُحَمَّدِ بْنِ مَنْصُورٍ الْعَدْلُ ، ثنا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْحَنْظَلِيُّ ، ثنا أَبُو الْحَارِثِ عَبْدُ اللَّهِ بْنُ مُسْلِمٍ الْفِهْرِيُّ ، ثنا إِسْمَاعِيلُ بْنُ مَسْلَمَةَ ، أَنْبَأَ عَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ ، عَن ْأَبِيهِ ، عَنْ جَدِّهِ ، عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ

Matn (Text): Aslam Al-Adwi (rahimahullah) se rivāyat hai ke, Umar bin Khattāb (raziallāhu ta’ala anhu) ne farmāya: Rasoolullah (sallallāhu alaihi wa sallam) ne farmāya: Jab Aadam (alaihis salām) Khata’ (Ghalti) ke murtakab hue to arz kiya: Ae Rabb! Main Tujh se Muhammad (sallallāhu alaihi wa sallam) ke Waseelah se MAGHFIRAT chāhta hoon.

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ : ” لَمَّا اقْتَرَفَ آدَمُ الْخَطِيئَةَ ، قَالَ : يَا رَبِّ ، أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ لَمَا غَفَرْتَ لِي

To Allah Ta’ala ne farmāya: Ae Aadam! Aur Tum ne Muhammad ko kaise Jaana haalaanke MAINE UN KO PAIDA BHI NAHI KIYA..?

فَقَالَ اللَّهُ : يَا آدَمُ ، وَكَيْفَ عَرَفْتَ مُحَمَّدًا وَلَمْ أَخْلُقْهُ ؟

Arz kiya: Ae Rabb! Isliye ke Jab Tu ne Mujhe apne hātho’n se Paida kiya aur Apni Rooh mujh me daali, Maine apna Sar uthaaya to Arsh ke Sutoono per likha dekha: LAA ILAAHA ILLALLAH MUHAMMADUR RASOOLULLAH, Pas Main Samajh gaya ke Aap Shāmil nahi karenge apne Naam ke sāth sivaaye Us ka Jo Saari Makhlooq me Aap ko MEHBOOB hai…

قَالَ : يَا رَبِّ ، لأَنَّكَ لَمَّا خَلَقْتَنِي بِيَدِكَ وَنَفَخْتَ فِيَّ مِنْ رُوحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ عَلَىَ قَوَائِمِ الْعَرْشِ مَكْتُوبًا لا إِلَهَ إِلا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ ، فَعَلِمْتُ أَنَّكَ لَمْ تُضِفْ إِلَى اسْمِكَ إِلا أَحَبَّ الْخَلْقِ إِلَيْكَ

To Allah Ta’ala ne farmāya: Ae Aadam! Tum ne Sach kaha hai, Mujhe Makhlooq me is se Zyādah Mehboob koi nahi, JAB TUM NE US KE WASEELAH SE SU’AAL KIYA TO HUMNE TUM KO BAKHSH DIYA, Aur Agar Muhammad na hote to Main Tumhāri Takhleeq na karta.

فَقَالَ اللَّهُ : صَدَقْتَ يَا آدَمُ ، إِنَّهُ لأُحِبُّ الْخَلْقِ إِلَيَّ ادْعُنِي بِحَقِّهِ ، فَقَدْ غَفَرْتُ لَكَ وَلَوْلا مُحَمَّدٌ مَا خَلَقْتُكَ ”

Imām Hākim (rahimahullah) farmāte hain:

هَذَا حَدِيثٌ صَحِيحُ الإِسْنَادِ وَهُوَ أَوَّلُ حَدِيثٍ ذَكَرْتُهُ لِعَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ فِي هَذَا الْكِتَابِ .

“Ye Hadees SAHEEH AL-ISNAAD hai. Aur Ye Abdur Rahmān bin Zayd bin Aslam se Pehli Hadees hai Jo is Kitāb me Maine Zikr ki hai.” [Al-Mustadrak Lil Hākim, Kitāb: Tawāreekh Al-Mutaqaddimeen Min Al-Anbiya’ Wal Mursaleen]

AITRAAZ:-

Ghair-Muqallid kehta hai ke:

(((( Ab Dekhiye Is Mauzu Hadith Me Ye Zikr Nahin Aaya Hai Ke Fir Adam (As) Ki Tauba Qubool Hui Bhi Ya Nahin, Ulta Allah Tala Ne Yah Kah Kar Aur Bhi Mayoos Kar Diya Ki Agar Wah Na Hote Toh Tumko Bhi Paida Na Karta. Agar Ki Saayel Aisa Jawaab Diya Jaaye Toh Uske Dil Par Kya Beetegi ))))

AL-JAWĀB:

Apni Aankhei’n khol kar Ghair-Muqallideen ooper Hadees me dekh sakte hain ke Allah Ta’ala ne Aadam (alaihis salām) ko Maayoos nahi kiya hai balke Un ki MAGHFIRAT farma di hai.

Asl me Maulāna Zakariyya Al-Kāndhelvi (rahimahullah) ne Kitāb FAZAIL-E-A’MAAL me Hadees ka Matn Imām Tabrāni (rahimahullah) ki MU’AJJAM SAGHEER se naqal kiya tha Jis me MAGHFIRAT ka zikr nahi. Aur Baaqi Jin Jin Kitābo me is Ma’na ki Hadees marwi hai Un ka hawāla de diya: MUSTADRAK HĀKIM, DALAA’IL AN-NABUWWAH, TĀREEKH IBN ASAAKIR, MAJMUAZ ZAWAAID, MU’AJJAM AL-AUSAT TABRANI wagherah.

Firqa Aal-e-Hadees ke Anaadi Muhaqqiqeen ne Hadees ka Urdu Tarjama dekha aur Tamām Hawālāt ko Nazar-Andāz kiya aur Is Tarjama ki bunyād per Ye Jāhilāna Aitrāz kar diya ke Allah Ta’ala ne Aadam (alaihis salām) ko Maayoos kar diya.

Imām Ahmed bin Hanbal (rahimahullah) farmāte hain:

الحديث إذا لم تجمع طرقه لم تفهمه ، والحديث يفسر بعضهم بعضاً

“Jab tak Hadees ke Tamām Turq Jama’ na karlo, Us ka Maf’hoom (matlab) samajh nahi sakte, Isliye ke Ek Hadees Doosri Hadees ki Tafseer karti hai.” [Jami’ Ul Akhlaaq Ul Raavi Lil Khateeb, 2/212]

Is se ma’loom hua ke Kisi bhi Hadees ko samajhna ho to Us ke Tamām Turq ko pehle Jama’ kar liya jaaye aur phir Us ko samjha jaaye isliye ke ba’z dafa’ Raavi Hadees ko Mukhtasar bayān kar dete hain.

Magar Firqa Aal-e-Hadees ke Anaadi Muhaqqiqeen ko itni Taufeeq bhi na hui ke wo Maulāna Zakariyya Al-Kāndhelvi (rahimahullah) ke diye gaye Hawālāt per ek nazar dohra lete….

Ab Ghair-Muqallideen bataayei’n ke apni Jihālat ka saboot de kar Tumhāre Dilo’n per Kya beet rahi hai…?

Agar Hadees me BAKHSHISH ka Zikr na bhi hota to Koi Farq nahi padta isliye ke Qur’an me Bakhshish ka zikr maujood hai….

AITRAAZ:-

Ek Ghair-Muqallid likhta hai:

(((( Is Hadees ke Raawi Abdurrahman Zaid Bin Aslam Hai Jo KAZZAB (JHOOTA) Hai, MUHADDISEENO Ne Is ko Hadith Ka Gadhne (BANANE) Wala Bataaya Hai ))))

Doosra Ghair-Muqallid likhta hai:
(((( Is Riwayat ki Sanad me Ek Raawi (riwayat bayan karne wala) “Abdur Rahman Bin Zaid bin Aslam” he, Jo bil Ittefaq Muhaddithin e karaam ke nazdeek Kazzab/ Zaeef he Yani Muhammad Sallallaho Alaihewasallam par Jhoot Bandhne wala he. Is Rawi ka zikr karte hue Imam Hakim or Imam Abu Naeem RahmatUllah Alaih ne farmaya ke ‘ ye Apne Walid se Mozoo (fabricated) ahadith bayan karta tha.’ Imam Ibn ul Jozi farmate hain k Is rawi k Zaeef hone pe Sab ka ijma he. (Tehzeeb ut Tehzeeb, Jild:4, Page:91 Number: 3974, – Tehzeeb ul kamal, Jild:5, page: 412, Number: 3889, – Meezan Ul aitdaal, Jild: 4, Page: 282, Number: 4873) ))))

AL-JAWĀB:

Abdur Rahmān bin Zayd bin Aslam Ko Kis Muhaddis ne KAZZĀB Raavi kaha hai aur Kis Muhaddis ne Hadees Garhne Waala bataaya hai…?

Magar Ghair-Muqallideen apne da’we me Kisi Ek Muhaddis ka bhi Qaul pesh nahi kar sake…

Raha Imām Hākim wa Abu Nu’aym (rahimahullah) ka Qaul ke apne Baap se MAUZOO’ AHADEES bayān ki hain..

ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﺭﻭﻯ ﻋﻦ ﺃﺑﻴﻪ ﺃﺣﺎﺩﻳﺚ ﻣﻮﺿﻮﻋﺔ

To Jawāb Ye hai ke, Mauzoo’ Hadees ko rivāyat karne se Raavi ka KAZZĀB hona Ya Is ka Zimmedār hona lāzim nahi aata balke is ka Zimmedār Hadees ka Doosra Koi bhi Raavi ho sakta hai Jo Un se aur Un ke Waalid se ooper ki Sanad me ho….

Isiliye Khud Imām Hākim (rahimahullah) ne un ki Hadees ke tehat likha:

هَذَا حَدِيثٌ صَحِيحُ الإِسْنَادِ وَهُوَ أَوَّلُ حَدِيثٍ ذَكَرْتُهُ لِعَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ فِي هَذَا الْكِتَابِ .

“Ye Hadees SAHEEH AL-ISNAAD hai. Aur Ye Abdur Rahmān bin Zayd bin Aslam se Pehli Hadees hai Jo Maine is Kitāb me Zikr ki hai.” [Mustadrak Lil Hākim]

Pas ma’loom hua ke is Sanad me Koi Jhoota Raavi nahi hai.

Abdur Rahmān bin Zayd ke baare me Jarah wa Ta’deel ke Mash’hoor MUTASHADDID Imām Ibn Adi (rahimahullah) farmāte hain:

ﻟﻪ ﺃﺣﺎﺩﻳﺚ ﺣﺴﺎﻥ ، ﻭﻫﻮ ﻣﻤﻦ ﺍﺣﺘﻤﻠﻪ ﺍﻟﻨﺎﺱ ، ﻭﺻﺪﻗﻪ ﺑﻌﻀﻬﻢ ، ﻭﻫﻮ ﻣﻤﻦ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ .

Is ki Ahādees HASAN hain, Aur Ye Un me se hai Jisey logo’n ne Qubool kiya, Aur ba’z ne Un ko SADOOQ (SACHHA) kaha hai, aur Ye un me se hain Jin ki Hadees likhi jaati hai.” [Al-Kāmil Fee Zu’afa Ar-Rijaal]

Lihāza Abdur Rahmān bin Zayd bin Aslam ko KAZZĀB kehna goya Un per ZULM karna hai.

Albattah, Insāf ki baat Ye hai ke Muhaddiseen ne Abdur Rahmān bin Zayd ki TAZ’EEF ki hai. Lihāza Wo ZA’EEF to ho sakte hain lekin JHOOTE hargiz nahi hain.

Hāfiz Ibn Hajar Asqalāni (rahimahullah) Abdur Rahmān bin Zayd bin Aslam per Tamām Juroohāt Jaante hue Apna Faislah dete hain:

3865- عبد الرحمن ابن زيد ابن أسلم العدوي مولاهم ضعيف من الثامنة مات سنة اثنتين وثمانين

“Abdur Rahmān bin Zayd bin Aslam Al-Adwi…….. ZA’EEF….” [Taqreeb At-Tehzeeb]

AITRAAZ:-

(((( Ab Ye Baat Deobandi Aalim Zakariya Sahab Ko Kaun Batlaaye Ki Ye Hadith Mauzu Hai, Aur Iska Raawi Abdurrahman Zaid Bin Aslam Hai Jo Kazzab Hai, Muhaddiseeno Ne Isko Hadith Ka Gadhne Wala Bataaya Hai……………. Deobandi Alim Zakariya Sahab Ne Aallah Par Aur Nabi E Akram Sallalaho Alaihi Wasallam Par Kitna Bada Bohtaan Lagaya Hai ))))

AL-JAWĀB:

Maulāna Zakariyya Al-Kāndhelvi (rahimahullah) ko Tum Kya bataaoge balke wo Khud isi Kitāb me bata rahe hain ke is Hadees per Imām Zehbi (rahimahullah) ne MAUZOO’ ka Hukm lagaaya hai. Lekin Un ki TEHQEEQ me Ye Hukm Bilkul GHALAT wa BE-BUNYAAD tha…

Kisi Ek Mu’tadal Muhaddis se Abdur Rahmān bin Zayd bin Aslam ko Hadees Garhne waala Sābit karna Tum Logo’n ke bas ki baat nahi.

Hadees ko rivāyat karne waale Asl Raavi Imām Tabrāni, Imām Bayhaqi, Imām Abu Nu’aym (rahimahumullah) wagherah Muhaddiseen hain aur Hadees ko rivāyat kar ke SAHEEH kehne waale Imām Hākim (rahimahullah) hain.

Ghair-Muqallideen ko sirf Deobandi Aalim se hi Kyon Shikāyat hai…? Asl Bohtān lagaane waale Imām Hākim (rahimahullah) se kyon nahi…?

Maulāna Zakariyya Al-Kāndhelvi (rahimahullah) ne Hadees ke tehat Ahl-e-Ilm Hazraat ke liye Hadees ki Sihat aur Haqeeqat bataate hue Arbi me Mukhtasar Behas ki hai mulāhizah kijiye….

Maulāna ne likha:

قال في التلخيص: موضوع

(Imām Zehbi rahimahullah ne) TALKHEES AL-MUSTADRAK me farmāya: MAUZOO’

Phir likha:

وفيه من لم أعرفهم.

قلت: ويؤيد الآخر الحديث المشهور: { لو لاك لما خلقت الأفلاك }

قال القارى في الموضوعات الكبير: موضوع، لكن معناه صحيح.

وفي التشرف: معناه ثابت.

ويؤيد الأول ما ورد في غير رواية من { انه مكتوب علي العرش وأوراق الجنة : لا اله الا الله محمد رسول الله }

كما بسط طرقة السيوطي في مناقب الالى في غير موضع، وبسط له شواهد أيضاً في تفسيره في سورة الم نشرح.

(Nooruddin Haysmi rahimahullah ne kaha): Is me wo hain Jin ko Main nahi Jaanta.
Main (Zakariyya Al-Kāndhelvi) kehta hoon: Hadees ke AAKHRI HISSE ki Ta’eed Mash’hoor Hadees se hoti hai….

“Agar Aap (sallallāhu alaihi wa sallam) na hote to Kaa’inaat ka Wujood bhi na hota.”

Mullah Ali Qāri (rahimahullah) ne MAOOZUAAT-E-KABEER me farmāya: MAUZOO’ Lekin is ka Ma’na (matlab) SAHEEH hai. Aur TASHARRUF me kaha: Is ka Ma’ana SAABIT hai.

Aur Hadees ke PEHLE HISSE ki Taa’eed Un Bohat si rivāyato’n se hoti hai Jis me…

“Arsh aur Jannat ke Patto per LA ILAAHA ILLALLAH MUHAMMADUR RASOOLULLAH likha hua aaya hai.”

Jaisa Ke un Rivāyāt ke Turuq (chains) par Allāmah Jalāluddin Suyooti (rahimahullah) ne MANAQIB UL LAAYII me bohot si jagaho’n par tafseel se Kalaam kiya. Aur Apni Tafseer me Surah ALAM NASHRAH  ki Tafseer me is ke bohat saare Shawāhid pesh kiye. [Fazā’il-e-A’maal (Fazā’il-e-Zikr)]

Dekhye ke Maulāna ne kis Qadar waazeh alfāz me Hadees ki Haqeeqat bayaan kar di hai.

Aur Zāhir hai ke Maulāna ne is Hadees ko Shawāhidāt ki bunyād per Qābil-e-Qubool samjha hai.

Un Tamām Shwāhidāt ko Yaha’n naqal karne ka mauqa’ nahi isliye ke Behas Kaafi Taweel ho Jāyegi Lihāza Maulāna ke diye hue Hawālāt ki taraf rujoo’ karei’n…

Albattah Ek Qaul ki wizāhat Main Zaroori samajhta hoon ke Maulāna Zakariyya (rahimahullah) ne Mullah Ali Qaari (rahimahullah) ka Qaul Mukhtasaran naqal kiya hai Jis se ba’z Hazraat ko dhoka hua hai aur ho sakta hai ke, Unhoney Hadees ko Mauzoo’ keh kar Ma’na ko Saheeh kaha hai, isliye Hum Mukammal Qaul naqal kar dete hain…

حديث: (( لو لاك لما خلقت الأفلاك ))

قال الصغاني : إنه موضوع، كذا في (( الخلاصة )) لكن معناه صحيح، فقد روى الديلمي عن ابن عباس، رضي الله عنهما، مرفوعاً :
(( اتاني جبريل فقال: يا محمد لو لاك ما خلقت الجنة

ﺃﺗﺎﻧﻲ ﺟﺒﺮﻳﻞ ﻓﻘﺎﻝ : ﻳﺎ ﻣﺤﻤﺪ ﻟﻮﻻﻙ ﻣﺎ ﺧﻠﻘﺖ ﺍﻟﺠﻨﺔ ﻭﻟﻮﻻﻙ ﻣﺎ ﺧﻠﻘﺖ ﺍﻟﻨﺎﺭ )) , ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺴﺎﻛﺮ : (( ﻟﻮﻻﻙ ﻣﺎ ﺧﻠﻘﺖ ﺍﻟﺪﻧﻴﺎ ))

Hadees: “Agar Aap (sallallāhu alaihi wa sallam) na hote to Kaa’inaat ka Wujood bhi na hota.”

Al-Saghāni (rahimahullah) ne farmāya: Ye MAUZOO’ hai, Jaisa ke Kitāb AL-KHULASAH me hai.

Lekin (Main Kehta hoon): Is ka Ma’na SAHEEH hai, Daylami (rahimahullah) ne Hazrat Ibn Abbās (raziallāhu ta’ala anhu) se Marf’ooan rivāyat kiya hai:
“Jibra’eel (alaihis salām) Mere paas aaye aur kaha: Ae Muhammad (sallallāhu alaihi wa sallam)! Agar Aap na hote to JANNAT bhi paida na ki Jaati aur Agar Aap na hote to JAHANNUM bhi paida na ki Jaati.”

Aur Ibn Asākir (rahimahullah) ki rivāyat me hai:
“Agar Aap na hote to Dunya bhi Paida na ki Jaati.” [Al-Asrār Al-Marfoo’a Fil Akhbār Al-Mauzoo’a (Mauzoo’at Al-Kubra), Safha: 288 (Maktabah Al-Islāmi)]

SIHAT-E-HADEES:

Hadees ke mut’alliq Imām Hākim (rahimahullah) ne Kaseer Tasaahil (bohat Zyādah Narmi) barta aur Hadees ko SAHEEH kaha to Doosri taraf Imām Zehbi (rahimahullah) ne Kaseer Tashaddud (bohat Zyādah Sakhti) barta aur Hadees ko MAUZOO’ kaha hai.

Lekin Haqq baat Ye hai ke Ye Hadees ZA’EEF hai, Jaisa ke Imām Bayhaqi (rahimahullah) ne Abdur Rahmān bin Zayd bin Aslam ke Zu’af ki Nishāndahi kar ke batlaaya hai.

تفرد به عبد الرحمن بن زيد بن أسلم من هذا الوجه عنه وهو ضعيف.

“Abdur Rahmān bin Zayd bin Aslam Is me Munfarid (Akele) hain aur wo ZA’EEF hain.” [Dalāil An-Nabuwwah]

Chounke Hadees ke Matn (Text) ki Taa’eed doosri bohat si Ahādees se hoti hai isliye Ye Hadees HASAN LI-GHAIRIHI se Kam nahi.

Balke Hum is Hadees ka Ek QAWI SHAAHID bhi pesh karte hain…

Maysarah (raziallāhu ta’ala anhu) ne farmāya: Maine poocha: Ya Rasoolullah (sallallāhu alaihi wa sallam)! Aap Kab Nabi banaaye gaye..?
Farmāya: Jab Allah Ta’ala ne Zameen ko paida kiya aur wo Aasmān ki taraf Mutawajjah hua to theek 7 Aasmān banāye (Surah 2: 29) aur Arsh ko paida kiya.
Arsh ke Pao’n (pillars) per likha: Muhammad (sallallāhu alaihi wa sallam) Allah ke Rasool aur Aakhri Nabi hain.
Allah Ta’ala ne JANNAT paida ki aur Us me Aadam wa Hawwa ko rakha, Mera naam Us ke Darwāzo, Patto’n, Qubo’n aur Kheimo’n per likha. Us Waqt Aadam (alaihis salām) ROOH wa JISM ke darmyān the.
Allah Ta’ala ne Jab Un ke Jism me Rooh daali to Unhoney Arsh ki taraf Nazar uthaayi to Mera Naam dekha.
Allah Ta’ala ne Un ko batāya ke, Ye Aap ki Aulād ke Sardaar hain.
Is ke ba’d Jab Shaitān ne Un ko Dhoka diya to Dono ne Taubah ki aur Mera Naam le kar Allah Ta’ala se Bakhshish Talab ki.” [Wafa’ Al-Wafa’ Li Ibn Jauzi; Majmoo’ Al-Fatāwa Li Ibn Taymiyah]

ﻭﻗﺪ ﺭﻭﺍﻩ ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺑﺸﺮﺍﻥ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ‏( ﺍﻟﻮﻓﺎ ﺑﻔﻀﺎﺋﻞ ﺍﻟﻤﺼﻄﻔﻰ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ): ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺻﺎﻟﺢ ﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺻﺎﻟﺢ ﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺳﻨﺎﻥ ﺍﻟﻌﻮﻓﻲ ﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻃﻬﻤﺎﻥ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﻴﺴﺮﺓ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺳﻔﻴﺎﻥ ﻋﻦ ﻣﻴﺴﺮﺓ ﻗﺎﻝ : ﻗﻠﺖ : ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻣﺘﻰ ﻛﻨﺖ ﻧﺒﻴﺎ ؟ ﻗﺎﻝ : ﻟﻤﺎ ﺧﻠﻖ ﺍﻟﻠﻪ ﺍﻷﺭﺽ ﻭﺍﺳﺘﻮﻯ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﻓﺴﻮﺍﻫﻦ ﺳﺒﻊ ﺳﻤﻮﺍﺕ ﻭﺧﻠﻖ ﺍﻟﻌﺮﺵ : ﻛﺘﺐ ﻋﻠﻰ ﺳﺎﻕ ﺍﻟﻌﺮﺵ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺧﺎﺗﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺧﻠﻖ ﺍﻟﻠﻪ ﺍﻟﺠﻨﺔ ﺍﻟﺘﻲ ﺃﺳﻜﻨﻬﺎ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﻓﻜﺘﺐ ﺍﺳﻤﻲ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ ﻭﺍﻷﻭﺭﺍﻕ ﻭﺍﻟﻘﺒﺎﺏ ﻭﺍﻟﺨﻴﺎﻡ ﻭﺁﺩﻡ ﺑﻴﻦ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺠﺴﺪ ﻓﻠﻤﺎ ﺃﺣﻴﺎﻩ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ : ﻧﻈﺮ ﺇﻟﻰ ﺍﻟﻌﺮﺵ ﻓﺮﺃﻯ ﺍﺳﻤﻲ ﻓﺄﺧﺒﺮﻩ ﺍﻟﻠﻪ ﺃﻧﻪ ﺳﻴﺪ ﻭﻟﺪﻙ ﻓﻠﻤﺎ ﻏﺮﻫﻤﺎ ﺍﻟﺸﻴﻄﺎﻥ ﺗﺎﺑﺎ ﻭﺍﺳﺘﺸﻔﻌﺎ ﺑﺎﺳﻤﻲ ﺇﻟﻴﻪ .

Abdur Rahmān bin Zayd bin Aslam ki hadees kaise MAUZOO’ ho sakti hai Jab ke Us ki kayi Shawāhidāt maujood hain.?

AITRAAZ:

(((( Ye riwayat Ayat e Qurani se takrati he jis Me Allah Subhanahu wataalaa farmate hein:

” Aadam (alaihesalam) ney apney Rab say chand baaten seekh lin aur Allah Taalaa ney unn ki tauba qabool farmaee Be-shak wohi Tauba Qabool kerney wala aur Reham kerney wala hai.” (Al Baqrah: 37)

” Dono ney kaha Aey Humaray rab! Hum ney apna bara nuksan kiya aur agar Tu humari maghfirat na karay ga aur hum per Reham na Karay ga to Waqaee hum Nuksan paney walon mein say hojayen gay.” (Al Aaraaf: 22,23)

*Yani wo Kalmat ye the, na ke Mazkoora khud-saakhta Riwayat k alfaz. ))))

AL-JAWĀB:

Jab Dalā’il me Ba-Zāhir Ta’ruz ma’loom ho to Usool Ye hai ke Un me TATBEEQ wa TAUFEEQ di Jaaye Ya’ni Joda jaaye (Combining) aur agar Kisi Soorat me Ye Mumkin nahi to phir Kisi Ek Daleel ko TARJEEH di Jāyegi…

Imām Nawawi (rahimahullah) ne farmāya:

وهو أن يأتي حديثان متضادان في المعنى ظاهراً فيوفق بينهما أو يرجح أحدهما

“Aur Jab 2 Ahādees aisi aa Jāyei’n Jin ka Zāhiri ma’na Ek doosre ke Mutazād (Khilāf) ho to Un ke darmyān TATBEEQ di Jaati hai (Ya’ni 2 Ahādees ko Joda Jāyega) Ya Kisi Ek ko Tarjeeh di Jaati hai….” [Taqreeb An-Nawawi]

Haalaanke Aadam (alaihis salām) ki Hadees aur Aayat-e-Qur’ani me Ma’navi lihaaz se Koi TAZAAD nahi hai.
Isliye ke Dua’ ek alag cheez hai aur Tawassul ek alag Cheez hai. Dua’ ki Maqbooliyat ke liye Tawassul ko Dua’ me Shāmil kiya jaata hai. Lihāza TAWASSUL ko DUA’ ke khilāf tehrāna Nari Jihālat hai.

Raha Kalimaat ka Ikhtilāf to Ye Aayat wa Hadees me TATBEEQ dene se rafa’ ho jaata hai.

Qur’an ko samajhne ke liye Hum Rasoolullah (sallallāhu alaihi wa sallam) ke Muhtaaj hain aur Aap (sallallāhu alaihi wa sallam) ka Farmaan hargiz hargiz Qur’an ke khilāf nahi ho sakta balke Qur’an ki TAFSEER hota hai.

Hazrat Aadam (alaihis salām) ko Allah Ta’ala ne Chand Kalimaat Ata’ kiye aur Kalimaat ka Ata’ hona NI’MAT hai. Ba’z Auqāt NI’MAT ka milna Kisi Amal ke badlah me hota hai…

Su’aal hai ke Aadam (alaihis salām) ko Ye NI’MAT Kis Amal ke badlah me mili..?

Is baare me Qur’an me Koi Sirāhat nahi hai lekin is Hadees me Us Amal ki wizāhat hai ke Aadam alaihis salām ne (rone dhone, Taubah wa Istighfār ke sāth) Rasoolullah (sallallāhu alaihi wa sallam) ka Waseelah bhi diya. Phir Allah Ta’ala ne Un ko Chand Kalimaat diye Jin ko Unhoney parha to Allah Ta’ala ne Un ki Taubah ko Qubool karliya. To sābit hua ke Ye Hadees Qur’an ke khilāf nahi balke Qur’an ki Tafseer hai…. [Tafseer Fathul Azeez li Shāh Abdul Azeez]

Mufassireen ne is Hadees ko [Surah Baqrah: 37] Aayat ke tehat zikr kiya hai…

Maslan:

(1):.. Imām Qurtubi Al-Maliki (rahimahullah) apni Tafseer me likhte hain:

ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ : ﺭﺃﻯ ﻣﻜﺘﻮﺑﺎً ﻋﻠﻰ ﺳﺎﻕ ﺍﻟﻌﺮﺵ ‏« ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‏» ﻓﺘﺸﻔّﻊ ﺑﺬﻟﻚ، ﻓﻬﻲ ﺍﻟﻜﻠﻤﺎﺕ

(2):.. Abu Hayyan Al-Andulusi (rahimahullah):

ﻭﻗﻴﻞ : ﺭﺃﻯ ﻣﻜﺘﻮﺑﺎً ﻋﻠﻰ ﺳﺎﻕ ﺍﻟﻌﺮﺵ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ، ﻓﺘﺸﻔﻊ ﺑﺬﻟﻚ ﻓﻬﻲ ” ﺍﻟﻜﻠﻤﺎﺕ ”

[Tafseer Al-Muheet]

(3):.. Imām Sa’labi (rahimahullah):

” ﻭﻗﺎﻝ ﻃﺎﺋﻔﺔ : ﺇﻥَّ ﺁﺩﻡ ﺭﺃﻯ ﻣﻜﺘﻮﺑﺎً ﻋﻠﻰ ﺳﺎﻕ ﺍﻟﻌﺮﺵ : ﻣﺤﻤَّﺪٌ ﺭﺳُﻮﻝُ ﺍﻟﻠَّﻪِ، ﻓﺘﺸﻔَّﻊ ﺑﻪ، ﻓﻬﻲ ﺍﻟﻜﻠﻤﺎﺕُ ”

[Tafseer al-Sa’labi]

(4):.. Jalāluddin Suyooti (rahimahullah):

” ﺃﺧﺮﺝ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﺤﺎﻛﻢ ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻛﻼﻫﻤﺎ ﻓﻲ ﺍﻟﺪﻻﺋﻞ ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻗﺎﻝ : ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ : ﻟﻤﺎ ﺃﺫﻧﺐ ﺁﺩﻡ ﺍﻟﺬﻧﺐ ﺍﻟﺬﻱ ﺃﺫﻧﺒﻪ، ﺭﻓﻊ ﺭﺃﺳﻪ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﻓﻘﺎﻝ : ﺃﺳﺄﻟﻚ ﺑﺤﻖ ﻣﺤﻤﺪ ”

[Tafseer Durr-e-Mansoor]

EK AJEEB AITRAAZ:

Behas ke dauraan Ghair-Muqallideen ki taraf se Ye Aitraaz bhi Kiya gaya hai ke, Hadees me TAWASSUL ka Zikr hai lekin Qur’ani Aayat me is ka Zikr nahi hai. Lihāza Hadees, Qur’an ke khilāf hai warna Qur’ani Aayat me WASEELA dikhao.

Ye Aitraaz Hadd darjah ka Jāhilāna wa Ahmaqāna hai.. Jaise Koi kahe ke [Surah Baqrah: 37] ki Aayat me Dua’ ka Zikr nahi hai aur [Surah A’raaf: 22-23] me Dua’ ka Zikr hai isliye Ek Aayat Doosri Aayat ke Khilāf hai…. (Na’oozu Billah Min Zālik)

Ya phir Koi kahe ke [Surah Maidah: 3] me Murdaar ko Haraam kaha gaya hai lekin Hadees me Paani ke Murdaar (Machhli) ko Halāl qarar diya gaya hai. Is Aayat me Paani ke murdār ka zikr nahi isliye Ye Hadees Qur’an ke khilaaf hai. (Na’oozu Billah Min Zālik)

Apne Maslak ki dhajjiya udte dekh Firqa Aal-e-Hadees na Jaane Kaise Kaise BAATIL QIYAASAAT me Uljhe hue hain….

Mas’la sirf itna hai ke, Ghair-Muqallideen is Hadees ko ba-taur Tafseer Qubool karna nahi chahte. Agar Qubool karlenge to phir Koi Ikhtilāf hi nahi.

Allah In ke Sharr se Hamāri hifāzat farmāye…. (Aameen)

AITRAAZ:

(((( Or Allah Subhanahu wa Taa’aa ne Insano or Jino ki Takhleeq ki Waja jo Quran me Bayan farmai he:

“Allah ne Nahin Paida kiya, Jino or Insano ko Magar Apni Bandagi ke liye.”

(Az Zariyat: 56) ))))

AL-JAWĀB:

Muhammad bin Alvi Al-Māliki (rahimahullah) likhte hain:

“Shaykh Ibn Taymiyyah (rahimahullah) ne Tawāzun ke sāth is Mas’la per Umdah Kalām kiya hai. Unhoney US WAQT KE APNE ILM KE MUTĀBIQ IS MA’NA KI KISI HADEES-E-NABAWI KE WUJOOD KA INKAAR KIYA MAGAR PHIR PALAT KAR MA’NA KI TAA’EED KI AUR IS KI MA’QOOL TAUZEEH WA TASHREEH KI. Aur Is me Sābit kiya ke Rasoolullah (sallallāhu alaihi wa sallam) ko WAJAH WUJOOD-E-AALAM wa BAA’IS-E-TAKHLEEQ WA AASMAAN kehna SAHEEH hai…………….

Shaykh Ibn Taymiyyah (rahimahullah) ne likha:

ﻭﻣﺤﻤﺪ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ . ﻭﺃﻓﻀﻞ ﺍﻟﺨﻠﻖ ﻭﺃﻛﺮﻣﻬﻢ ﻋﻠﻴﻪ ﻭﻣﻦ ﻫﻨﺎ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ : ﺇﻥ ﺍﻟﻠﻪ ﺧﻠﻖ ﻣﻦ ﺃﺟﻠﻪ ﺍﻟﻌﺎﻟﻢ ﺃﻭ ﺇﻧﻪ ﻟﻮﻻ ﻫﻮ ﻟﻤﺎ ﺧﻠﻖ ﻋﺮﺷﺎ ﻭﻻ ﻛﺮﺳﻴﺎ ﻭﻻ ﺳﻤﺎﺀ ﻭﻻ ﺃﺭﺿﺎ ﻭﻻ ﺷﻤﺴﺎ ﻭﻻ ﻗﻤﺮﺍ . ﻟﻜﻦ ﻟﻴﺲ ﻫﺬﺍ ﺣﺪﻳﺜﺎ ﻋﻦ ﺍﻟﻨﺐﻱ ﺻﻠﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﺻﺤﻴﺤﺎ ﻭﻻ ﺿﻌﻴﻔﺎ ﻭﻟﻢ ﻳﻨﻘﻠﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺤﺪﻳﺚ . ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻞ ﻭﻻ ﻳﻌﺮﻑ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻞ ﻫﻮ ﻛﻼﻡ ﻻ ﻳﺪﺭﻯ ﻗﺎﺋﻠﻪ .

ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻔﺴﺮ ﺑﻮﺟﻪ ﺻﺤﻴﺢ ﻛﻘﻮﻟﻪ . } ﺳﺨﺮ ﻟﻜﻢ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻷﺭﺽ { ﻭﻗﻮﻟﻪ : } ﻭﺳﺨﺮ ﻟﻜﻢ ﺍﻟﻔﻠﻚ ﻟﺘﺠﺮﻱ ﻓﻲ ﺍﻟﺒﺤﺮ ﺑﺄﻣﺮﻩ ﻭﺳﺨﺮ ﻟﻜﻢ ﺍﻷﻧﻬﺎﺭ ﻭﺳﺨﺮ ﻟﻜﻢ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﺩﺍﺋﺒﻴﻦ ﻭﺳﺨﺮ ﻟﻜﻢ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ

ﻭﺁﺗﺎﻛﻢ ﻣﻦ ﻛﻞ ﻣﺎ ﺳﺄﻟﺘﻤﻮﻩ ﻭﺇﻥ ﺗﻌﺪﻭﺍ ﻧﻌﻤﺔ ﺍﻟﻠﻪ ﻻ ﺗﺤﺼﻮﻫﺎ { ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻳﺒﻴﻦ ﻓﻴﻬﺎ ﺃﻧﻪ ﺧﻠﻖ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﻟﺒﻨﻲ ﺁﺩﻡ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻟﻠﻪ ﻓﻴﻬﺎ ﺣﻜﻤﺎ ﻋﻈﻴﻤﺔ ﻏﻴﺮ ﺫﻟﻚ ‏[ ﺹ : 97 ‏] ﻭﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ﻭﻟﻜﻦ ﻳﺒﻴﻦ ﻟﺒﻨﻲ ﺁﺩﻡ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻤﻨﻔﻌﺔ ﻭﻣﺎ ﺃﺳﺒﻎ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻨﻌﻤﺔ .

ﻓﺈﺫﺍ ﻗﻴﻞ : ﻓﻌﻞ ﻛﺬﺍ ﻟﻜﺬﺍ ﻟﻢ ﻳﻘﺘﺾ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺣﻜﻤﺔ ﺃﺧﺮﻯ . ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ : ﻟﻮﻻ ﻛﺬﺍ ﻣﺎ ﺧﻠﻖ ﻛﺬﺍ ﻻ ﻳﻘﺖﺿﻲ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺣﻜﻢ ﺃﺧﺮﻯ ﻋﻈﻴﻤﺔ ﺑﻞ ﻳﻘﺘﻀﻲ ﺇﺫﺍ ﻛﺎﻥ ﺃﻓﻀﻞ ﺻﺎﻟﺤﻲ ﺑﻨﻲ ﺁﺩﻡ ﻣﺤﻤﺪ ﻭﻛﺎﻧﺖ ﺧﻠﻘﺘﻪ ﻏﺎﻳﺔ ﻣﻄﻠﻮﺑﺔ ﻭﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ ﻣﻘﺼﻮﺩﺓ ‏[ ﺃﻋﻈﻢ ‏] ﻣﻦ ﻏﻴﺮﻩ ﺻﺎﺭ ﺗﻤﺎﻡ ﺍﻟﺨﻠﻖ ﻭﻧﻬﺎﻳﺔ ﺍﻟﻜﻤﺎﻝ ﺣﺼﻞ ﺑﻤﺤﻤﺪ ﺻﻠﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .

Aur Muhammad (sallallāhu alaihi wa sallam) Sayyad Aulād-e-Aadam aur Allah Ta’ala ke nazdeek Saari Makhlooqāt me AFZAL wa AKRAM hain.
Isiliye kehne waalo’n ne kaha: Allah Ta’ala ne Aap hi ki wajah se AALAM ki Takhleeq farmāyi Ya Ye kaha ke: Agar wo Na hote to Allah Ta’ala Na Arsh Paida karta Na Kursi, Na Aasmān Na Zameen, Na Shams-O-Qamr….
Lekin Ye Nabi (sallallāhu alaihi wa sallam) ki Hadees nahi hai. Na Saheeh Na Za’eef. Aur Muhaddiseen me se Kisi ne Nabi (sallallāhu alaihi wa sallam) se is ki rivāyat naqal nahi ki hai. Aur Ye Aasaar-e-Sahāba me se bhi nahi. Is ke kehne waale ka Kuch pata nahi ke Kis ka Ye Kalām hai. Albattah Is ki Saheeh Taujeeha Mumkin hai….
Jaise Irshād-e-Baari Ta’ala hai:
Allah Ta’ala ne apne Hukm se Zameen wa Aasmaan ki har cheez ko tumhare liye Musakhhar kiya. Surah Hāshyah: 13
Aur Tumhāre liye Kashti ko Masakhhar kiya ke Allah Ta’ala ke hukm se Darya me chale aur Tumhare liye Nadiya Musakhhar ki.
Aur Tumhāre liye Sooraj aur Chānd Musakhhar kiye Jo barābar chal rahe hain.
Aur Tumhāre liye Raat aur Din Musakhhar kiye aur Tumhe bohat Kuch munh maanga diya.
Aur agar Allah ki Ni’matei’n gino to shumār na kar sako…. (Al-aayaat)

Isi tarah ki doosri Aayaat Jin me bayān kiya gaya hai Saari Makhlooqāt ki Takhleeq Aulād-e-Aadam ke liye hai.
Sab ko ma’loom hai ke in Makhlooqāt ki Takhleeq me is se badi Doosri Azeem Hikmatei’n bhi posheedah (chhupi) hain. Lekin un ke andar Jo Munaafe’ aur Ni’matei’n hain wo sab Bani Aadam ke liye bayān ki gayi’n…

Jab Ye kaha jaaye fala’n Kaam fala’n wajah se hua. TO IS KA YE MATLAB NAHI KE US ME DOOSRI KOI HIKMAT NAHI. ISI TARAH KEHNE WAALE KA YE KEHNA KE AGAR FALA’N NA HOTA TO FALA’N NA PAIDA KIYA JAATA, IS KA MATLAB YE NAHI KE US ME DOOSRI BADI HIKMATEI’N NAHI HAIN…
Balke Is ka Matlab Ye hai ke Jab (Muhammad sallallāhu alaihi wa sallam) Aulād-e-Aadam me Afzal Sualiheen hain AUR AAP KI TAKHLEEQ AISI GHAAYAT-E-MATLOOBAH WA HIKMAT-E-BĀLIGHAH JO DOOSRO SE BARH KAR HAI TO SAARI TAKHLEEQAT AUR NIHAYAT-E-KAMAAL KA HUSOOL MUHAMMAD (SALLALLĀHU ALAIHI WA SALLAM) HI KE ZARYE’ HUA. [Mafāheem Yajiba An Tasahha (Maf’hoom At-Tawassul); Majmoo’ Al-Fatāwa Jild: 11/96-97]

Ibn Taymiyyah (rahimahullah) ne Ye Kalām tab kiya tha Jab wo Mazmoon ki Ahādees se bhi wāqif na the
Lihāza is ko Qur’an ke khilāf samajhna bhi Firqa Aal-e-Hadees ki Jihālat ke siva Kuch nahi.

Pas firqa Ahl-e-Hadees ka Kitāb FAZAIL-E-A’MAAL ko Tanqeed ka Nishānah banāna mehaz Bad-Fehmi, Jihālat aur ta’ssub hai.

Allah Ta’ala se dua’ hai ke Humei’n deen ki Saheeh Samajh ata’ farmāye. (Aameen)

ARTICLE LINK:
https://raddeghairmuqallidiyat.wordpress.com/2016/10/04/fazail-e-amaal-per-aitraaz-aadam-alaihis-salaam-ke-tawassul-lene-ki-hadees-ki-tehqeeq/

ZAROORI NOTE: Bashri Taqaazah ki wajah se GHALTIYA’N hoti hain. Agar Ahl-e-Ilm Hazraat ko Hamaare Kisi Article me koi GHALTI nazar aaye to Humei’n Comment me Zaroor Aagaah karei’n. Aur Main apne Ghaltiyo’n ke liye Allah Ta’ala se Mu’afi ka talabgaar hoon.

Min-Jānib: Sameer Mughal

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Umar (raziallahu ta’ala anhu) Ke Daur Me 20 Raka’t Taraweeh (Al-Mukhtarah Ki Hadees) Per Aitraaz Ka Jawaab

Bismillāhir Rahmānir Raheem (Edited: 16-07-2016)

Sanad (Chain): Ahmed bin Manee’ »» Al-Hasan bin Moosa »» Abu Ja’far Ar-Raazi »» Ar-Rabee’ bin Anas »» Abul Aaliyah (rahmatullahi alaihim) »» Ubayy bin Ka’ab (raziallāhu ta’ala anhu)

Matn (Text): Ubayy bin Ka’ab (raziallāhu ta’ala anhu) se rivāyat hai ke, Umar bin Khattāb (raziallāhu ta’ala anhu) ne Unhei’n Ramazān ki Raat me Namāz (Tarāweeh) Parhāne ka Hukm dete hue farmāya: “Log Din me Rozah rakhte hain aur wo Behter Taur per Qira’t Nahi kar sakte, Agar Aap Raat (Tarāweeh Ki Namāz) me Qira’t karei’n to Behter hoga.”
To farmāya: “Ae Ameerul-Mu’mineen.! Ye Aisa Amal hai Jo Ab tak (Mustaqil taur per Ba-Jama’t) Nahi hua.”
To Umar (raziallāhu ta’ala anhu) ne farmāya: “Yaqeenan Main Jaanta hoon, Lekin Ye Achha Kaam hai.”
Pas Aap (Ubay bin Ka’ab (raziallāhu ta’ala anhu)) ne 20 Raka’t (Tarāweeh) Parhāyi. [Musnad Ahmed bin Manee’ Ba-Hawāla Al-Ahādees Al-Mukhtārah, Jild:3/ Safha: 367, Raqam# 1161]

TAKHREEJ-E-HADEES:

(1):.. Ali Al-Muttaqi Hanafi (rahimahullah) ne Is Hadees ko MUSNAD AHMED BIN MANEE’ ke hawaale se naqal kiya hai.
Dekhye: [Kanzul Ummāl, 8/409, Raqam# 23471 (Muassasa Risaala)]

(2):.. Ahmed bin Abu Bakr Al-Busayri (rahimahullah) ne Is Hadees ko MUSNAD AHMED BIN MANEE’ ke hawaale se naqal kiya hai.

ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﺑﻦ ﻣﻨﻴﻊ ﻭﺍﻟﻠﻔﻆ ﻟﻪ، ﻭﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺍﻟﻜﺒﺮﻯ.

Dekhye: [It’hāf Al-Khiyara, 2/384 or 2/117]

Shaykh ne SUNAN KUBRA NASA’I ka bhi hawāla diya hai. Shayad Un ke paas maujood Nuskhah me Ye rivāyat hogi. Allahu A’lam.

(3):.. Jalāluddin Suyooti (rahimahullah) ne Is Hadees ko MUSNAD AHMED BIN MANEE’ ke hawaale se naqal kiya hai.
Dekhye: [Jāmi’ Al-Ahādees, 26/72, Raqam# 28604]

In Teeno Hazraat ne Apni Kutab me SANAD ka iltizām nahi kiya hai aur Na MUSNAD AHMED BIN MANEE’ ab tak Tiba’ hui hai isliye is Hadees ki Sanad ma’loom na ho saki.

(4):.. Lekin Hanbali Shaykh Ziya’ Al-Maqdisi (rahimahullah) ne Imām Ahmed bin Manee’ ke tareeq se Ba-Sanad is Hadees ko apni Kitāb me rivāyat kiya hai.

أخبرنا أبو عبد الله محمود بن أحمد بن عبد الرحمن الثقفي – بأصبهان – أن سعيد بن أبي الرجاء الصيرفي، أخبرهم – قراءة عليه – أنا عبد الواحد بن أحمد البقال، أنا عبيد الله بن يعقوب بن إسحاق، أنا جدي إسحاق بن إبراهيم بن محمد بن جميل، أنا أحمد بن منيع، أنا الحسن بن موسى، نا أبو جعفر الرازي، عن الربيع بن أنس، عن أبي العالية، عن أبي بن كعب: أن عمر أمر أبيا أن يصلي بالناس في رمضان، فقال: إن الناس يصومون النهار ولا يحسنون أن [يقرؤوا] فلو قرأت القرآن عليهم بالليل. فقال: يا أمير المؤمنين هذا [شيء] لم يكن!. فقال: قد علمت، ولكنه أحسن. فصلى بهم عشرين ركعة.

Dekhye: [Al-Ahādees Al-Mukhtārah, Jild:3/ Safha: 367, Raqam# 1161]

Scan:

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TASHEEH-E-HADEES:

(1):.. Ye Hadees Ziya’ Al-Maqdisi (rahimahullah) ke nazdeek Bilkul SAHEEH hai.

Ghair-Muqallid Zubair Ali Zai ne likha hai: “Ziya’ Al-Maqdisi (rahimahullah) ne Ye Asar Apni AL-MUKHTARAH me la kar Apne Nazdeek Is ka SAHEEH hona sābit kar diya hai.”
Dekhiye: [Te’dād Raka’t Qiyām-e-Ramazān, Safha: 23]

(2):.. Mazeid AL-MUKHTĀRAH ke Muhaqqiq Abdul Malik Dahish ne Is Hadees ki Sanad ko HASAN kaha hai.

إسناده حسن.

(3):.. Allāmah Ibn Taymiyah (rahimahullah) farmāte hain:

ﻗﺪ ﺛﺒﺖ ﺃﻥ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﻛﺎﻥ ﻳﻘﻮﻡ ﺑﺎﻟﻨﺎﺱ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﻓﻲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ، ﻭﻳﻮﺗﺮ ﺑﺜﻼﺙ . ﻓﺮﺃﻯ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﺴﻨﺔ، ﻷﻧﻪ ﺃﻗﺎﻣﻪ ﺑﻴﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ، ﻭﻟﻢ ﻳﻨﻜﺮﻩ ﻣﻨﻜﺮ.

“Ye baat Sābit hai ke Hazrat Ubayy bin Ka’b (raziallāhu ta’ala anhu) Logo’n ko 20 Raka’t Tarāweeh aur 3 Raka’t Witr Parhāte the. Isliye Ulema’ ki Aksariyat ki Raa’i me 20 Raka’t hi SUNNAT hai. Kyonke Unhoney 20 Raka’t MUHAJIREEN aur ANSAAR (Sahāba) ke saamne Parhi hain aur Kisi ne bhi INKAAR Nahi kiya.” [Majmoo’ Fatāwa – Kitāb: Al-Fiqh – Mas’lah: Hukm Qunoot Fi Subhi]

EISA BIN ABI EISA MAAHAAN ABU JA’FAR AR-RAAZI:

Ghair-Muqallideen Is Hadees ke Ek Raavi Abu Ja’far Ar-Raazi per Jarah naqal kar ke Is Hadees ko ZA’EEF bataate hain haalaanke Aap HASAN AL-HADEES hain.

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JĀRIHEEN KI JUROOHĀT KE JAWĀBĀT:

(1):.. IMĀM AHMED BIN HANBAL (RAHIMAHULLAH) KI JARAH:

● Imam Ahmad Bin Hanbal (Rahimahullah) ki phele jarah peshe kidmat hai:

سمعت محمد بن محمود بن عدى يقول: سمعت على بن سعيد بن جرير يقول: سمعت أحمد بن حنبل يقول: أبو جعفر الرازي مضطرب الحديث

Imam Ahmad Hanbal (Rahimahullah) kahte hai: Abu Jafar Razi muztaribul hadith hai.
{Al-Majroheen, Jild no.2, Safa no.120, Dosra Nuskha, Jild no.2, Safa no.101, Raqam no.702, Sanad Sahih}

● Imam Ahmad Bin Hanbal ki dosri jarah peshe khidmat hai:

أَبُو جَعْفَر الرَّازِيّ لَيْسَ بِقَوي فِي الحَدِيث

Abu Jafar Ar-Razi hadith mein mazboot nahi hai.
{Al-Ilal, 3/133, no.4578, Jarah Wa Tadeel, 6/281, no.1556, Sanad Sahih}

AL-JAWAAB:

Imām Ahmed bin Hanbal (rahimahullah) ke Aqwaal me Ikhtilāf hai isliye ke Un se Jarah wa Ta’deel dono marwi hain.

➤ Hanbal bin Is’hāq ne farmāya: Maine Abu Abdullah se Abu Ja’far Ar-Raazi ke baare me Su’aal kiya to farmāya: SAALIHUL HADEES (Hadees me Durust hain).

أخبرنا ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺭﺯﻕ، ﻗﺎﻝ : أخبرنا ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﺪﻗﺎﻕ، ﻗﺎﻝ : ﺣﺪﺛﻨﺎ ﺣﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ، ﻗﺎﻝ : ﺳﺌﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ، ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ، ﻓﻘﺎﻝ : ﺻﺎﻟﺢ ﺍﻟﺤﺪﻳﺚ.

[Tāreekh Baghdād ba-Tehqeeq Bashar Awaad, Raqam# 5796; Doosra Nuskhah: Raqam# 5843 (Darul Kutab Ilmiyah)]

SANAD KI TEHQEEQ:

Is rivāyat ke kul 3 Raavi hain aur sab ke sab SIQAH hain.

ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺭﺯﻕ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺰﺍﺯ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺭﺯﻗﻮﻳﻪ……….. ﻭﻛﺎﻥ ﺛﻘﺔ ﺻﺪﻭﻗﺎ، ﻛﺜﻴﺮ ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻜﺘﺎﺑﺔ

ﻋﺜﻤﺎﻥ ﺑﻦ ﺍﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻳﺰﻳﺪ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺪﻗﺎﻕ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺴﻤﺎﻙ…………. ﻭﻛﺎﻥ ﺛﻘﺔ ﺛﺒﺘﺎ

ﺣﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺣﻨﺒﻞ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺃﺳﺪ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺸﻴﺒﺎﻧﻲ…………… ﻭﻛﺎﻥ ﺛﻘﺔ ﺛﺒﺘﺎ

Dekhye: [Tāreekh Baghdād, Raqam# 229 (2/211); Raqam# 6045 (13/190); Raqam# 4639 (9/217) ba-tehqeeq Bashar Awaad]

Lihāza Ye Ta’deel Imām Ahmed bin Hanbal (rahimahullah) se bilkul Saheeh Sanad se sābit hai.

Imām Ahmed bin Hanbal (rahimahullah) ke Aqwaal me Ta’ruz hai. Lekin In Aqwaal me Tatbeeq mumkin hai ke, Imām Ahmed (rahimahullah) ne shuroo’ me Abu Ja’far Ar-Raazi per Jarah ki phir apni Jarah se rujoo’ karte hue un ki Ta’deel farmāyi.

Is ka Qareenah Ye hai ke Imām Ahmed (rahimahullah) Abu Ja’far Ar-Raazi ki rivāyāt ke Haqq me the aur apni Mukhtalif Kutab me un ki rivāyāt li hain. Balke ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki Sanad se rivāyāt li hain.

Maslan:

ﺣَﺪَّﺛَﻨَﺎ ﺃَﺑُﻮ ﺳَﻌِﻴﺪ ﻣُﺤَﻤَّﺪ ﺑْﻦ ﻣُﻴَﺴِّﺮ ﺍﻟﺼَّﺎﻏَﺎﻧِﻲّ ﺣَﺪَّﺛَﻨَﺎ ﺃَﺑُﻮ ﺟَﻌْﻔَﺮ ﺍﻟﺮَّﺍﺯِﻱّ ﺣَﺪَّﺛَﻨَﺎ ﺍﻟﺮَّﺑِﻴﻊ ﺑْﻦ ﺃَﻧَﺲ ﻋَﻦْ ﺃَﺑِﻲ ﺍﻟْﻌَﺎﻟِﻴَﺔ ﻋَﻦْ ﺃُﺑَﻲّ ﺑْﻦ ﻛَﻌْﺐ ﺃَﻥَّ ﺍﻟْﻤُﺸْﺮِﻛِﻴﻦَ ﻗَﺎﻟُﻮﺍ ﻟِﻠﻨَّﺒِﻲِّ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻳَﺎ ﻣُﺤَﻤَّﺪ ﺍُﻧْﺴُﺐْ ﻟَﻨَﺎ ﺭَﺑّﻚ ﻓَﺄَﻧْﺰَﻝَ ﺍﻟﻠَّﻪ ﺗَﻌَﺎﻟَﻰ ” ﻗُﻞْ ﻫُﻮَ ﺍﻟﻠَّﻪ ﺃَﺣَﺪ ﺍﻟﻠَّﻪ ﺍﻟﺼَّﻤَﺪ ﻟَﻢْ ﻳَﻠِﺪ ﻭَﻟَﻢْ ﻳُﻮﻟَﺪ ﻭَﻟَﻢْ ﻳَﻜُﻦْ ﻟَﻪُ ﻛُﻔُﻮًﺍ ﺃَﺣَﺪ ”

[Musnad Ahmed bin Hanbal, Raqam# 20714]

ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﻪ ﻗﺎﻝ : ﺣﺪﺛﺘﻨﻲ ﺃﻡ ﻣﺤﻤﺪ ﺧﺪﻳﺠﺔ – ﻋﺠﻮﺯ ﻛﺎﻧﺖ ﺗﺨﺘﻠﻒ ﺇﻟﻰ ﺃﺑﻲ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﺗﺴﻤﻊ ﻣﻨﻪ ﻭﺗﺤﺪﺛﻨﺎ – ﻗﺎﻟﺖ : ﻧﺎ ﺃﺑﻮ ﺍﻟﻨﻀﺮ ﻗﺜﻨﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ، ﻋﻦ ﺭﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻗﺎﻝ : ﻣﺜﻞ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ ﻣﺜﻞ ﺍﻟﻘﻄﺮ ، ﺃﻳﻨﻤﺎ ﻭﻗﻊ ﻧﻔﻊ .

[Fazā’il-e-Sahāba Lil Ahmed; Raqam# 113, ba-Tehqeeq Dr. Wasiullah Abbas]

Ghair-Muqallid Dr. Wasiullah Abbās ne likha: ISNADUHU HASAN.

● Ghair-Muqallid Irshād Ul Haq Asri ne likha: “Kisi Imām se Jarah wa Ta’deel ke alfāz me Ikhtilāf ho to us ke mut’alliq Ahl-e-Ilm ke 3 Aqwaal hain ke:
(i):.. Ye Ikhtilāf Ijtihād ke Taghayyur per Mehmool hai. (Ya’ni Usool me Tabdeeli)
(ii):.. Hāfiz Zarkashi (rahimahullah) ka Khiyaal hai ke, aisi soorat me Tāreekh se Jo Aakhri Qaul sābit ho usey Tarjeeh di jāyegi ba-soorat deegar Tauquf kiya jaayega.
(iii):.. Ta’deel ko Tarjeeh hogi aur Jarah ko Kisi Makhsoos amr per Mehmool kiya jāyega. [Tozeehul Kalām, Safha: 233-234]

Is Usool se bhi TARJEEH Imām Ahmed (rahimahullah) ki TA’DEEL ko hogi. Lihāza Jarah MARDOOD hai.

(2):.. ALI BIN MADEENI (RAHIMAHULLAH) KI JARAH:

● Abdullah bin Ali ne apne Baap Ali bin Madeeni (rahimahullah) se rivāyat kiya hai:

ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﻤﺪﻳﻨﻲ ﻋﻦ ﺃﺑﻴﻪ ﻫﻮ ﻧﺤﻮ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﻴﺪﺓ ﻭﻫﻮ ﻳﺨﻠﻂ ﻓﻴﻤﺎ ﺭﻭﻯ ﻋﻦ ﻣﻐﻴﺮﺓ ﻭﻧﺤﻮﻩ

Ya’ni Abu Ja’far Ar-Raazi ki misaal Moosa bin Ubaidah ki tarah hai, Khalat-Malat (Ya’ni milāwat) kar dete hain Us me Jo Unhoney Mughirah aur Un Jaise logo’n se rivāyat kiya hai. [Tehzeeb At-Tehzeeb]

AL-JAWĀB:

Ali bin Madeeni (rahimahullah) ki Ye Jarh Khud Ghair-Muqallideen ke nazdeek Saheeh nahi.

➤ Ghair-Muqallid Zubair Ali Zai ne likha: “Abdullah bin Ali bin Abdullah Al-Madeeni MAJ’HOOL UL HAAL hai. Kisi Muhaddis se bhi Us ki Sareeh Tauseeq sābit nahi hai balke Imām Dārqutni ka ek Qaul Us ke Za’eef hone ki taraf ishārah karta hai.” [Māhnāma Al-Hadees, 55/33]

Afsos.! Phir bhi Ghair-Muqallideen is Jarah ko pesh karte hain.

Is ke khilāf Ali bin Madeeni (rahimahullah) se Sareeh Tauseeq sābit hai.

➤ Muhammad bin Usmān bin Abi Shaybah (rahimahullah) ne farmāya:

وسمعت عليا يقول كان أبو جعفر الرازي عندنا ثقة .

“Aur Maine Ali bin Madeeni (rahimahullah) se suna ke, Abu Ja’far Ar-Raazi Hamāre nazdeek SIQAH hain.” [Su’ālāt Muhammad bin Usmān bin Abi Shaybah, Safha: 122, Raqam# 148]

Ba’z Ghair-Muqallideen ne Muhammad bin Usmān bin Abi Shaybah (rahimahullah) ko Za’eef bataaya hai.

● Ghair-Muqallid Zubair Ali Zai ne likha: “Muhammad bin Usmān bin Abi Shaybah SIQAH hai aur Us per JUROOH Mardood hain. Dekhye Meri Kitāb AL-ASAANEED AS-SAHEEHA FEE AKHBAAR ABI HANEEFA (Safha: 81).” [Al-Qaulul Mateen, Safha: 44]

Pas Ibnul Madeeni (rahimahullah) se sirf Tauseeq Sābit hai. Aur Ta’ruz ki soorat me Tarjeeh bhi TAUSEEQ ko hi hogi Jaisa ke Ghair-Muqallid Irshād Ul Haq Asri ne waazeh kiya hai.

(3):.. YAHYA BIN MA’EEN (RAHIMAHULLAH) KI JARAH:

➤ Ibn Abi Maryam ki rivāyat Jis ko Ghair-Muqallideen ba-taur Jarah pesh karte hain, Us me hai:

حدثنا ﺃﺣﻤﺪ ﺑﻦ ﺳﻌﺪ ﺍﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ، ﻗﺎﻝ : ﻭﺳﺄﻟﺘﻪ، ﻳﻌﻨﻲ ﻳﺤﻴﻰ ﺑﻦ ﻣﻌﻴﻦ، ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ، ﻓﻘﺎﻝ : ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ، ﺇﻻ ﺃﻧﻪ ﻳﺨﻄﺊ

Maine Yahya bin Ma’een (rahimahullah) se Abu Ja’far Ar-Raazi ke baare me Su’aal kiya to farmāya: Us ki Hadees likhi Jayegi magar wo Khata’ (Ghalti) karta hai. [Tāreekh Baghdād]

AL-JAWAAB:

Yahya bin Ma’een (rahimahullah) ki Jarah me Tafseel hai kyonke un se mukhtalif rivāyāt marwi hain.

➤ Muhammad bin Abbās Ad-Duree ki rivāyat me hai:

حدثنا ﻋﺒﺎﺱ ﺑﻦ ﻣﺤﻤﺪ، ﻗﺎﻝ : ﺳﻤﻌﺖ ﻳﺤﻴﻰ، ﻳﻘﻮﻝ : ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﺛﻘﺔ، ﻭﻫﻮ ﻳﻐﻠﻂ ﻓﻴﻤﺎ ﻳﺮﻭﻱ ﻋﻦ ﻣﻐﻴﺮﺓ.

Maine Yahya bin Ma’een (rahimahullah) se suna, wo farmāte hain: Abu Ja’far Ar-Raazi SIQAH hai, Aur Jo Kuch Mughirah se rivāyat karta hai Us me Ghalti karta hai. [Tāreekh Baghdād]

Ibn Ma’een (rahimahullah) ke is Qaul ne waazeh kar diya ke Abu Ja’far Ar-Raazi ki GHALTI karne ka ta’lluq Mughirah ki rivāyat ke sāth Khaas hai.

● Ghair-Muqallid Kifāyatullah Sanābali ne likha: “Mehaz Ghalti karne se Koi Za’eef nahi ho jaata, Siqah Ruvāth se bhi Ghalti ho jaati hai isliye Ye Qaul Mujammal hai.” [Izālat ul Karb Fee Tauseeq Simāk bin Harb, Safha: 8]

Lihāza Abu Ja’far Ar-Raazi ka GHALTI karna Muzir nahi aur Na wo ZA’EEF tehre.

(4):.. ABU HAFS AMR BIN ALI AL-FALLĀS (RAHIMAHULLAH) KI JARAH:

وقال عمرو بن علي فيه ضعف وهو من أهل الصدق سيء الحفظ

“Is me Zu’af hai aur Wo Sachhe logo’n me se hai magar Hāfzah Kamzor hai.”

Ghair-Muqallideen ne lafz SAYY UL HIFZ ka tarjumah KHARAAB HAAFZAH kiya hai Jo Yaqeenan Ghalat hai balke Is ka Saheeh tarjumah KAMZOR HĀFZAH hota hai. Aur In dono me bohat Farq hai.

Yahya bin Ma’een (rahimahullah) ne sirāhat ki hai ke Abu Ja’far Ar-Raazi, Mughirah ki rivāyat me GHALTI karte to mumkin hai inhi Ghaltiyo’n ki bunyād per Ibn Al-Fallās (rahimahullah) ne Jarah ki hai..

Mazeid Ibn Al-Fallās (rahimahullah) Mutashaddid ma’loom hote hain isliye ke Unhoney SAHEEH BUKHARI ke Kayi Raaviyo’n per Jarah ki hai.

SAHEEH BUKHARI ke Ek Raavi Muhammad bin Bashār Bandār per Jarah ki to Ibn Hajar Asqalāni (rahimahullah) JARAH ka Jawāb dete hue farmāte hain:

ﻣﺤﻤﺪ ﺑﻦ ﺑﺸﺎﺭ ﺑﻨﺪﺍﺭ ﺗﻜﻠﻢ ﻓﻴﻪ ﺍﻟﻔﻼﺱ ﻓﻠﻢ ﻳﻠﺘﻔﺖ

“Muhammad bin Bashār Bandār me Imām Al-Fallās ka Kalām karna Qābil At-Tifaat nahi.” [Fathul Baari 1/463 (Darul Mu’arifah)]

(5):.. IMĀM ABU ZUR’AH (RAHIMAHULLAH) KI JARAH:

شيخ يهم كثيراً

Yeh sheikh hain, bohut zeada waham ka sheqaar hota hai.
{Adh-Dhu’afaa Li Abi Zurah, Jild no.2, Safa no.443}

AL-JAWAAB:

KASEER UL WEHAM ki Jarah ka ta’lluq HAFZAH se hai aur aise Raavi ke baare me Usool Ye hai ke Us ki wo rivāyat ZA’EEF hoti hai Jis ko rivāyat karne me wo AKELA ho…

● Chunanchah Ghair-Muqallid Zubair Ali Zai ne likha: “Jo KASEER AL-GHALAT, KASEER AL-AUHAAM, KASEER AL-KHATA’ aur SAYY AL-HIFZ wagherah (Raavi) ho Us ki Munfarid Hadees ZA’EEF hoti hai.[Noorul Aynayn, Safha: 63]

Lihāza Is Jarah ka Aam Itlaaq karna durust nahi balke Jin rivāyāt me Abu Ja’far Ar-Raazi MUNFARID hain sirf wahi Ahādees Imām Abu Zur’ah (rahimahullah) ke nazdeek ZA’EEF hain. Haalaanke Yahya bin Ma’een (rahimahullah) ne sirāhat kar di hai ke Mughirah ki rivāyat me GHALTI karte.

Yaad rahe ke, 20 Raka’t Tarāweeh ko rivāyat karne me Abu Ja’far Ar-Raazi (rahimahullah) Akele nahi hain balke bohat si SAHEEH rivāyāt in ki Shāhid hain.

(6):.. IMĀM NASA’I (RAHIMAHULLAH) KI JARAH:

ليس بالقوى

AL-JAWAAB:

➤ Ibn Hajar Asqalāni (rahimahullah) ne likha:

ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ………. ﻓﻲ ﺍﻟﻜﻨﻰ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ﻗﻠﺖ ﻫﺬﺍ ﺗﻠﻴﻴﻦ ﻫﻴﻦ.

“Imām Nasa’i (rahimahullah) ne AL-KUNA me farmāya LAISA BIL-QAWI. Main (Ibn Hajar) kehta hoon Ye Jarah bohat Halki hai.” [Fathul Baari, 1/397 (Darul Fikr)]

● Ghair-Muqallid Kifāyatullah Sanābali ne likha hai: “LAISA BIL-QAWI kaha hai Jo ZA’EEF hone per Dalālat nahi karta.” [Yazeed bin Mu’awiyah per Ilzāmāt Ka Tehqeeqi Jāyzah, Safha: 670]

Is ke alāwah Ye Jarah Imām Nasa’i (rahimahullah) ke Tashaddud ki wajah se bhi MARDOOD hai.

● Ghair-Muqallid Mohammad Gondolvi likhte hain:”Jarah karne waala Muta’nat wa Mutashaddid ho to Us ki TAUSEEQ TO MU’TABAR HAI magar JARAH MU’TABAR NAHI. Allamah Zehbi (rahimahullah) ne MEEZAAN me likha hai ke Yahya bin Sa’eed Mutashaddid hain. Mutashaddideen me Abu Hātim, Nasa’i, Ibn Hibbān wa Ibn Qattān ko bhi shumār karte hain.” [Khairul Kalām, Safha: 46]

(7):.. IBN KHIRĀSH KI JARAH:

صدوق سيء الحفظ

“Sachha hai magar Hāfzah Kamzor hai.”

AL-JAWAAB:

➤ Ghair-Muqallid Kifāyatullah Sanābali ne likha hai: “Ibn Khirāsh ke Qaul ki bhi Koi haisiyat nahi hai kyonke Ye Khud MAJROOH wa RAAFZI hai.” [Izālat ul Karb Fee Tauseeq Simāk bin Harb, Safha: 14]

➤ Ghair-Muqallid Zubair Ali Zai ne Allāmah Zehbi (rahimahullah) se naqal kiya hai: “Yahya bin Sa’eed (Al-Qattān), Ibn Ma’een, Abu Hātim (Al-Raazi) aur Ibn Khirāsh (AL-RAAFZI) MUTASHADDID the.” [Māhnāma Al-Hadees, 59/ 16]

Ibn Khirāsh MUTASHADDID, RAAFZI aur MAJROOH hai. Lihāza aise Shakhs ki Jarah kyonkar Qubool ho sakti hai..?

(8):.. IBN HIBBĀN (RAHIMAHULLAH) KI JARAH:

● Imam Ibne Hibban (Rahimahullah) ne kaha:

كان ممن ينفرد بالمناكير عن المشاهير، لا يعجبنى الاحتجاج بخبره إلا فيما وافق الثقات، ولا يجوز الاعتبار بروايته إلا فيما لم يخالف الاثبات

Yeh mashoor loogu say munkar rewayat k bayaan mein munfarid hota tha, is ki rewayat say hujjut pakadna mujko pasand nahi hai ila yeh kii wo aise rewayat bayaan karay jo motabar raweyu k mutabiq ho, iski rewayat par atibaar karna theek nahi ila jo motabar raweyu k khilaaf na ho.
{Al-Majroheen, Jild no.2, Safa no.120}

● Aur Rabee’a Bin Anas k tarjama mein kahte hai:

والناس يتقون حديثه ما كان من رواية أبى جعفر عنه لأن فيها اضطراب كثير

Iski marweyat say loog bachte thy jo is say Abu Jafar Razi k waste say hai kyunkii Abu Jafar ne jo in say rewayaat nakal kiye hai in mein say kasrat say iztiraab hai.
{Kitabus Siqaat, Jild no.4, Safa no.228}

AL-JAWAAB:

➤ Ghair-Muqallid Kifāyatullah Sanābali ne Abu Ja’far Ar-Raazi ke khilaaf to Ye Jarah pesh kar di magar Jab apne Pasandeedah Raavi Jis ko MUNKAR rivāyat karne ke sāth sāth MUNKAR bhi kaha gaya tha us ka difa’ karte hue likha:
“…..Manākeer rivāyat karne se Ye laazim nahi aata ke rivāyat karne waala hi is ka Zimmedār hai.” [Anwārul Badar, Safha: 172]

Lihāza is bunyād per Ibn Hibbān (rahimahullah) ka Abu Ja’far Ar-Raazi per Kalām karna bhi durust nahi.

Agar is Kalām ko Tasleem bhi kar lete hain to matlab Ye hoga ke Abu Ja’far Ar-Raazi ki Jab Muwafaqat SIQAH raavi se ho jaaye to Un ki Rivāyat se HUJJAT pakadna durust hai.

Ibn Hibbān (rahimahullah) ka Ye kehna ke, Log Ahādees se bachte the Ye Un ka Tashaddud hai. Balke bohat se Muhaddiseen ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki rivāyat ki TASHEEH wa TEHSEEN karte hain.

➤ Kifāyatullah Sanābali ne apne Pasandeedah Raavi ka difa’ karte hue likha:
“Chounke Ibn Hibbān (rahimahullah) Jarah me MUTASHADDID hain isliye sābit shudah Sareeh Tauseeq ke muqāble me Un ki Jarah ka Koi EITEBAAR nahi…….” [Izālat ul Karb Fee Tauseeq Simāk bin Harb, Safha: 9]

Lihāza Ibn Hibbān (rahimahullah) ki Ye Jarah un ke Tashaddud ki wajah se MARDOOD hai aur Abu Ja’far Ar-Raazi ki TAUSEEQ bohat se Muhaddiseen se Sābit hai.

(9):.. AL-IJLI (RAHIMAHULLAH) KI JARAH:

ليس بالقوى

AL-JAWAAB:

➤ Ghair-Muqallid Kifāyatullah Sanābali ne likha hai: “LAISA BIL-QAWI kaha hai Jo ZA’EEF hone per Dalālat nahi karta.” [Yazeed bin Mu’awiyah per Ilzāmāt Ka Tehqeeqi Jāyzah, Safha: 670]

➤ Ghair-Muqallid Irshād Ul Haq Asri ne likha: “Ye lafz (LAISA BIL-QAWI) bhi Raavi ke Zu’af per Sareeh Daal nahi balke Maulāna Ameer Ali ne to likha hai: LAISA BIL-QAWI ka lafz SADOOQ ke liye iste’māl hota hai.” [Tozeehul Kalām, Safha: 169]

Kya Al-Ijli wa Nasa’i (rahimahumullah) ko MOSIQEEN me shumār kar liya jaaye…?

(10):.. IBN QAYYIM (RAHIMAHULLAH) KI JARAH:

ﻭﺍﻟﻤﻘﺼﻮﺩ ﺃﻥ ﺃﺑﺎ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﺻﺎﺣﺐ ﻣﻨﺎﻛﻴﺮ ، ﻻ ﻳﺤﺘﺞ ﺑﻤﺎ ﺗﻔﺮﺩ ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺒﺘﺔ

AL-JAWAAB:

Ibn Qayyim (rahimahullah) ki Jarah Sāhab-e-Manākeer ki bunyād Ibn Hibbān (rahimahullah) ka Qaul ma’loom hota hai aur is Jarah ka ta’lluq Abu Ja’far Ar-Raazi ki MUNFARID rivāyat se hai Jaisa ke Ibn Qayyim (rahimahullah) ne Khud sirāhat kar di hai.

Aur Unhoney Ye Jarah Jis Hadees ke tehat likhi hai wo QUNOOT waali Hadees hai…

ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﺑﻲ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ، ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ : ‏( ﻣﺎ ﺯﺍﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻨﺖ ﻓﻲ ﺍﻟﻔﺠﺮ ﺣﺘﻰ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ ‏)

Ibn Turkmāni Hanafi (rahimahullah) ne bhi isi Hadees ke tehat Abu Ja’far Ar-Raazi per Jarah ki hai..

Lekin Bohat se Shuwāfe’ Muhaddiseen ne is QUNOOT waali Hadees hi ki TASHEEH wa TEHSEEN bhi kar rakhi hai. Jaise Imām Abu Abdullah Qurtubi (Tafseer Qurtubi); Imām Abul Abbas Qurtubi (Mufhim) Imām Hākim (Sunan Kubra Bayhaqi); Imām Nawawi (Sharah Al-Muhazzib); Ibn Hajar Asqalāni (Natā’ij Al-Afkār) wagherah…

(11):.. IBN HAJAR (RAHIMAHULLAH) KI JARAH:

صدوق سيء الحفظ خصوصا عن مغيرة

“Sadooq, Hāfzah me Kamzori hai Khusoosan Mughirah ki rivāyat me.” [Taqreeb At-Tehzeeb, Raqam# 8019]

AL-JAWAAB:

Zāhir hai is Jarah ki bunyād Yahya bin Ma’een (rahimahullah) ka Qaul hai.

➤ Ibn Hajar Asqalāni (rahimahullah) ne apni doosri Kitāb me Abu Ja’far Ar-Raazi ka zikr kiya hai aur Koi Jarah naqal nahi ki sivaaye Ek Ta’deel ke..

أبو ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﺍﻟﺘﻤﻴﻤﻲ ﻣﻮﻻﻫﻢ ﻣﺸﻬﻮﺭ ﺑﻜﻨﻴﺘﻪ ﻭﺍﺳﻤﻪ ﻋﻴﺴﻰ ﺑﻦ ﺃﺑﻲ ﻋﻴﺴﻰ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻣﺎﻫﺎﻥ ﺃﺻﻠﻪ ﻣﻦ ﻣﺮﻭ ﻭﻛﺎﻥ ﻳﺘﺠﺮ ﺍﻟﻰ ﺍﻟﺮﻱ ﻋﻦ ﻋﻄﺎﺀ ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻭﻗﺘﺎﺩﺓ ﻭﻋﻨﻪ ﺃﺑﻮ ﻋﻮﺍﻧﺔ ﻭﺷﻌﺒﺔ ﻗﺎﻝ ﺑﻦ ﻣﻌﻴﻦ ﺛﻘﺔ.

Ibn Ma’een (rahimahullah) ne farmāya: SIQAH. [Lisān Al-Meezān, Raqam# 5427]

Mazeid Ibn Hajar Asqalāni (rahimahullah) ne ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki Sanad se apni Kitāb FATHUL BAARI me kayi Ahādees rivāyat kar ke Sukoot kiya hai.

Maslan:

ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻋﻦ ﺃﺑﻲ ﺍﻟﻌﺎﻟﻴﺔ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ : ﺇﻥ ﺍﻟﻠﻪ ﻳﺄﻣﺮﻛﻢ ﺃﻥ ﺗﺬﺑﺤﻮﺍ ﺑﻘﺮﺓ

● Ghair-Muqallid Kifayatullah Sanābali ne likha: “Aur Hāfiz Ibn Hajar (rahimahullah) ne Muqaddamah FATHUL BAARI me Ye sirāhat kar di hai ke wo FATHUL BAARI me Jis rivāyat per SUKOOT (Khamoshi) Ikhtiyār karte hain, wo Un ke nazdeek SAHEEH Ya HASAN hoti hai.” [Anwārul Badar, Safha: 84]

➤ Balke Ibn Hajar Asqalāni (rahimahullah) ne ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS se QUNOOT waali Hadees ki Sareeh taur per TEHSEEN bhi ki hai.

هذا حديث حسن، أخرجه أحمد عن عبد الرزاق عن أبي جعفر  الرازي.

[Natā’ij Al-Afkār Fee Takhreej Ahādees Al-Azkār, 2/136 (Daar Ibn Kaseer)]

Hāsil ye ke, Abu Ja’far Ar-Raazi ke Hāfzah ki Kamzori Khusoosan Mughirah ki rivāyat se ta’lluq rakhti hai.

Ghair-Muqallideen to Ibn Hajar (rahimahullah) ki Aam Jarah ko bhi Muzir nahi maante Jab ke Abu Ja’far Ar-Raazi per Khaas Jarah hai.

● Chunanchah Kifāyatullah Sanābali ne SADOOQ SAYY UL HIFZ ki Jarah ka Jawāb dete hue likha: “Arz hai ke Ibn Hajar (rahimahullah) ke nazdeek Is SEEGHAH se TAZ’EEF murād nahi hoti balke Un ke nazdeek HASAN UL HADEES hote hain.” [Anwārul Badar, Safha: 174]

Ma’loom hua ke Abu Ja’far Ar-Raazi HASANUL HADEES hain.

(12):.. ZAKARIYYA AL-SĀJI (RAHIMAHULLAH) KI JARAH:

صدوق ليس بمتقن

AL-JAWAAB:

Ghair-Muqallid Kifāyatullah ne likha: “Imām Sāji bhi Jarah karne me Mutashaddid hain kyonke Aap ne bohat saare Ruvāth per bila wajah Kalām kiya hai.” [Anwārul Badar, Safha: 181]

Aur Mutashaddid ki Jarah Qābil-e-Qubool nahi hoti.

(13):.. GHAIR-MUQALLID ALBĀNI KI JARAH:

Ghair-Muqallid Albāni ki Jarah Kyonkar Qubool ho sakti hai..? Wo to Ek Mut’assib Shakhs tha.

Ghair-Muqallid Albāni ka Tazād bhi dekhye ke ek taraf Abu Ja’far Ar-Raazi ko ZA’EEF kaha hai. [SALAT AL-TARĀWEEH, Safha: 69-70]

Lekin Doosri taraf ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki Sanad se Hadees naqal kar ke Us ko SAHEEH kaha hai.

( ﺻﺤﻴﺢ ‏) ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ ﺑﻦ ﻋﻠﻲ ﺣﺪﺛﻨﺎ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺍﺑﻦ ﺃﻧﺲ ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻴﻜﻢ ﺑﺎﻟﺪﻟﺠﺔ ﻓﺈﻥ ﺍﻷﺭﺽ ﺗﻄﻮﻯ ﺑﺎﻟﻠﻴﻞ .

[Saheeh wa Za’eef Abu Dawood, Raqam# 2571]

➤ Ghair-Muqallid Zubair Ali Zai ne likha: “Rivāyat ki TASHEEH wa TEHSEEN Us ke har har Raavi ki TAUSEEQ hoti hai.” [Muqaddamah Juz’ Rafayadain Safha: 14]

Is ka matlab Ye hoga ke Albāni ke nazdeek Abu Ja’far Ar-Raazi SIQAH hain.

Agar Koi Ghair-Muqallid Ye kahe ke, Albāni ne Hadees ko SAHEEH Shuwāhidāt wa Mutābi’āt ki bina per kaha hai to is ka matlab Ye hoga ke Zubair Ali Zai ka Usool BAATIL wa MARDOOD hai aur is Usool ki bunyād per Zubair Ali ne ab tak Jitne apne Pasandeedah Raaviyo’n ki Tauseeq ki hai, Wo sab BAATIL hai.

Aur Is se Ye baat bhi sābit hoti hai ke Shwāhidāt ki bunyād per Abu Ja’far Ar-Raazi ki Hadees SAHEEH ka darjah rakhti hai.

(B):.. MU’ADDALEEN:

(1):.. Imām Ahmed bin Hanbal (rahimahullah)……… SAALIHUL HADEES. [Tāreekh Baghdād ba-Tehqeeq Bashar Awaad, Raqam# 5796; Doosra Nuskhah: Raqam# 5843 (Darul Kutab Ilmiyah)]

(2):.. Ali bin Madeeni (rahimahullah)…………. SIQAH. [Su’ālāt Muhammad bin Usmān bin Abi Shaybah, Safha: 122, Raqam# 148]

(3):.. Yahya bin Ma’een (rahimahullah) se Kayi rivāyāt marwi hain.

➤ Ahmed bin Zaheer ki rivāyat me hai:

حدثنا ﺃﺣﻤﺪ ﺑﻦ ﺯﻫﻴﺮ، ﻗﺎﻝ : ﺳﺌﻞ ﻳﺤﻴﻰ ﺑﻦ ﻣﻌﻴﻦ ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ، ﻓﻘﺎﻝ : ﺻﺎﻟﺢ

Maine Yahya bin Ma’een (rahimahullah) se Abu Ja’far Ar-Raazi ke baare me poocha to farmāya: SAALIH. [Tāreekh Baghdād]

➤ Abu Bakr bin Abi Khaysma ki rivāyat Jo Un ki Kitāb se naqal ki gayi hai:

 نا أبو بكر بن ابى خيثمة في كتابه إلى قال سئل يحيى بن معين عن ابى جعفر الرازي فقال صالح

Maine Yahya bin Ma’een (rahimahullah) se Abu Ja’far Ar-Raazi ke baare me sawāl kiya to farmāya: SAALIH. [Al-Jarah wa Ta’deel Li Ibn Abi Hātim, 6/281, Raqam# 1556]

➤ Ibn Al-Ghallābi ki rivāyat me hai:

حدثنا ﺍﺑﻦ ﺍﻟﻐﻼﺑﻲ، ﻗﺎﻝ : ﻗﺎﻝ ﺃﺑﻮ ﺯﻛﺮﻳﺎ : ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﺛﻘﺔ.

Abu Zakariyya (rahimahullah) ne farmāya: Abu Ja’far Ar-Raazi SIQAH hain. [Tāreekh Baghdād]

➤ Is’hāq bin Mansoor ki rivāyat me hai:

نا عبد الرحمن قال ذكره ابى عن اسحاق بن منصور عن يحيى بن معين انه قال أبو جعفر الرازي ثقة.

Yahya bin Ma’een (rahimahullah) ne farmāya: Abu Ja’far Ar-Raazi SIQAH hain. [Al-Jarah wa Ta’deel Li Ibn Abi Hātim, 6/281, Raqam# 1556; Al-Istigna li Ibn Abdul Barr, Safha: 412, Raqam# 515 (Jami’a Ummul Qur’a, Makkah)]

➤ Ibn Muhriz ki rivāyat me hai:

سمعت يحيى بن معين يقول: أبو جعفر الرازي عيسى بن ماهان، قلت: كيف هو؟ قال: ثقة.

Yahya bin Ma’een (rahimahullah) ko Abu Ja’far Ar-Raazi Eisa bin Māhān ke baare me farmāte suna. Maine poocha: Wo kaisa hai.? Farmāya: SIQAH hai. [Mu’arifat Ar-Rijaal, 2/90, Raqam# 225]

➤ Yazeed Ibn Al-Haysam ki rivāyat me hai:

أبو جعفر الرازي، ليس به بأس.

Abu Ja’far Ar-Raazi me Koi harj nahi hai. [Min Kalām Abi Zakariyyah Yahya bin Ma’een Fee Ar-Rijaal, Safha: 50, Raqam# 82]

➤ Khateeb Baghdādi (rahimahullah) ne Ahmed bin Abi Khaysma se rivāyat naqal ki hai ke:

ﻋﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﺑﻲ ﺧﻴﺜﻤﺔ ﺃﻧﻪ ﻗﺎﻝ : ﻗﻠﺖ ﻟﻴﺤﻴﻰ ﺑﻦ ﻣﻌﻴﻦ : ﺇﻧﻚ ﺗﻘﻮﻝ : ﻓﻼﻥ ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ؟ ﻗﺎﻝ : ﺇﺫﺍ ﻗﻠﺖ ﻟﻚ : ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ﻓﻬﻮ ﺛﻘﺔ.

Maine Yahya bin Ma’een (rahimahullah) se poocha ke Aap Jo kehte hain ke fala’n LAISA BIHI BA’AS se Kya murād hai.?
Farmāya: Agar Main kahoon LAISA BIHI BA’AS to is se murād Wo SIQAH hai. [Al-Kifāyah, Safha: 22; Lisān Al-Meezān]

Yahya bin Ma’een (rahimahullah) ke nazdeek Abu Ja’far Ar-Raazi SIQAH hain, Un me Koi Harj nahi…

(4):.. Ibn Hajar Asqalāni (rahimahullah) apna Faislah dete hue farmāte hain: SADOOQ SAYY AL-HIFZ

● Kifāyatullah Sanābali ne SADOOQ SAYY UL HIFZ ki Jarah ka Jawāb dete hue likha: “Arz hai ke Ibn Hajar (rahimahullah) ke nazdeek Is SEEGHAH se TAZ’EEF murād nahi hoti balke Un ke nazdeek HASAN UL HADEES hote hain.” [Anwārul Badar, Safha: 174]

(5):.. Allāmah Zehbi (rahimahullah) Abu Ja’far Ar-Raazi per Jāriheen ki Jarah se wāqif hone ke ba-wajood apna Faislah dete hue likhte hain:

ﻋﻴﺴﻰ ﺑﻦ ﺃﺑﻲ ﻋﻴﺴﻰ ‏[ ﻋﻮ ‏] ﻣﺎﻫﺎﻥ، ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ .
ﺻﺎﻟﺢ ﺍﻟﺤﺪﻳﺚ.

Eisa bin Abi Eisa Māhān, Abu Ja’far Ar-Raazi SAALIHUL HADEES hain. [Meezān Al-I’tidāl, 3/319, Raqam# 6595]

➤ Aur doosri Jagah per farmāte hain:

ﻋﻪ / ﻋﻴﺴﻰ ﺑﻦ ﺃﺑﻲ ﻋﻴﺴﻰ ﻣﺎﻫﺎﻥ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﺻﺪﻭﻕ

Eisa bin Abi Eisa Māhān, Abu Ja’far Ar-Raazi SADOOQ hain. [Al-Mughni Fiz Zu’afa’, Raqam# 4820]

➤ Imām Hākim (rahimahullah) ne ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki Sanad se Mut’addad Ahādees rivāyat ki hain aur Un ki TASHEEH ki hai. Aur Allāmah Zehbi (rahimahullah) ne TALKHEES AL-MUSTADRAK me Un ki TASHEEH ko bar-qaraar rakha hai.

Maslan:

ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﺤﺎﻓﻆ ﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﻌﺒﺪﻱ ﺛﻨﺎ ﺟﻌﻔﺮ ﺑﻦ ﻋﻮﻥ ﺃﻧﺒﺄ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻋﻦ ﺃﺑﻲ ﺍﻟﻌﺎﻟﻴﺔ ﻋﻦ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ : ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺮﺃﻫﺎ { ﻓﻤﻦ ﻟﻢ ﻳﺠﺪ ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ } ﻣﺘﺘﺎﺑﻌﺎﺕ.
ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭ ﻟﻢ ﻳﺨﺮﺟﺎﻩ
ﺗﻌﻠﻴﻖ ﺍﻟﺬﻫﺒﻲ ﻗﻲ ﺍﻟﺘﻠﺨﻴﺺ : ﺻﺤﻴﺢ

[Al-Mustadrak Lil Hākim ba-Tehqeeq Mustafa Abdul Qādir Ata’, 2/303, Raqam# 3091; Doosra Nuskhah: 2/276 (Da’iratul Mu’arif Hyderabad)]

(6):.. Ibn Ammār Al-Mawsili (rahimahullah) ne farmāya:

أخبرنا الحسين بن إدريس قال قال بن عمار أبو جعفر الرازي ثقة

Abu Ja’far Ar-Raazi SIQAH hain. [Tāreekh Baghdād]

(7):.. Abi Hātim Ar-Raazi (rahimahullah) apna faislah dete hue farmāte hain:

نا عبد الرحمن قال سمعت ابى يقول أبو جعفر الرازي ثقة صدوق صالح الحديث.

Abu Ja’far Ar-Raazi SIQAH, SADOOQ, SAALIHUL HADEES hain. [Al-Jarah wa Ta’deel Li Ibn Abi Hātim, 6/281, Raqam# 1556]

Ye Mutashaddid hain aur In ka Tauseeq karna bohat Ehmiyat rakhta hai.

(8):.. Ibn Shāheen (rahimahullah) farmāte hain:

وأبو جعفر الرازي وهو عيسى بن عبدالله التميمي صالح.

Abu Ja’far Ar-Raazi SAALIH hain. [Tāreekh Asma’ As-Siqāt, Raqam# 1070]

(9):.. Ibn Adi (rahimahullah) ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki Sanad se rivāyat kar ke farmāte hain:

ﻭﻷﺑﻲ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﺃﺣﺎﺩﻳﺚ ﺻﺎﻟﺤﺔ ﻣﺴﺘﻘﻴﻤﺔ ﻳﺮﻭﻳﻬﺎ ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ﻭﺃﺣﺎﺩﻳﺜﻪ ﻋﺎﻣﺘﻬﺎ ﻣﺴﺘﻘﻴﻤﺔ ﻭﺃﺭﺟﻮ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﻪ.

Abi Ja’far ke paas Durust aur Saheeh Ahādees hain, Logo’n ne in se rivāyat ki hai aur in ki Ahādees Aam taur per Mustaqeem (Saheeh wa Hasan) hoti hain aur Main Umeed karta hoon ke Un me Koi Harj Nahi hai. [Al-Kāmil Fee Zu’afa’ Ar-Rijaal, Raqam# 1400, (Darul Kutab Ilmiyah)]

(10):.. Ibn Sa’d (rahimahullah) farmāte hain:

ﻭﻛﺎﻥ ﺛﻘﺔ

Abu Ja’far Ar-Raazi SIQAH the. [Tāreekh Baghdād, Raqam# 5843, (Darul Kutab Ilmiyah)]

(11):.. Imām Hākim (rahimahullah) ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki Sanad se Apne Shāgird Imām Bayhaqi (rahimahullah) ko Hadees rivāyat kar ke farmāya:

قال أبو عبد الله هذا إسناد صحيح سنده، ثقة رواته. والربيع بن أنس تابعي معروف من أهل البصرة. سمع أنس بن مالك روى عنه سليمان التيمي وعبد الله بن المبارك وغيرهما وقال أبو محمد بن أبي حاتم سألت أبي وأبا زرعة عن الربيع بن أنس فقالا صدوق ثقة

Is ki Sanad SAHEEH hai, Sanad ke Raavi SIQAH hain. Aur Rabee’ bin Anas Ahl-e-Basrah ke Ma’roof Tāba’ee hain. Anas bin Mālik (raziallāhu ta’ala anhu) se Suna hai aur Suleimān At-Taymi wa Abdullah bin Mubārak wagherah ne Un se rivāyat ki hai. Aur Abu Muhammad bin Abi Hātim ne apne Wālid aur Abu Zur’ah se Rabee’ bin Anas ke baare me poocha to dono ne farmāya: SADOOQ, SIQAH. [Sunan Al-Kubra Lil Bayhaqi Ba-tehqeeq Abdul Qādir Ata’, Raqam# 2927]

(12):.. Ibn Abdul Barr (rahimahullah) likhte hain:

وهو عندهم ثقة، عالم بتفسير القرآن

Abu Ja’far Ar-Raazi, Wo Hamāre nazdeek SIQAH hain, Qur’an ki Tafseer ke Aalim hain. [Al-Istigna li Ibn Abdul Barr, Safha: 412, Raqam# 515 (Jami’a Ummul Qur’a, Makkah)]

(13):.. Ameerul-Mu’mineen Fil Hadees, Shu’bah bin Al-Hajjāj (rahimahullah) ne Abu Ja’far Ar-Raazi se rivāyat li hai Jaisa ke Ibn Hajar Asqalāni (rahimahullah) ne zikr kiya hai.

أبو ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﺍﻟﺘﻤﻴﻤﻲ ﻣﻮﻻﻫﻢ ﻣﺸﻬﻮﺭ ﺑﻜﻨﻴﺘﻪ ﻭﺍﺳﻤﻪ ﻋﻴﺴﻰ ﺑﻦ ﺃﺑﻲ ﻋﻴﺴﻰ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻣﺎﻫﺎﻥ ﺃﺻﻠﻪ ﻣﻦ ﻣﺮﻭ ﻭﻛﺎﻥ ﻳﺘﺠﺮ ﺍﻟﻰ ﺍﻟﺮﻱ ﻋﻦ ﻋﻄﺎﺀ ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻭﻗﺘﺎﺩﺓ ﻭﻋﻨﻪ ﺃﺑﻮ ﻋﻮﺍﻧﺔ ﻭﺷﻌﺒﺔ ﻗﺎﻝ ﺑﻦ ﻣﻌﻴﻦ ﺛﻘﺔ.

[Lisān Al-Meezān, Raqam# 5427]

➤ Aur Shu’bah sirf SIQAH se rivāyat karte hain Jaisa ke Ibn Abdul Barr (rahimahullah) ne bayān kiya hai:

إذا كان أصل مذهبه أن لا يأخذ إلا عن ثقة ﻛﻤﺎﻟﻚ ﻭﺷﻌﺒﺔ.

[At-Tam’heed Li Ibn Abdul Barr, 1/ 17]

➤ Aur Ibn Hajar Asqalāni (rahimahullah) likhte hain:

ﻣﻦ ﻋﺮﻑ ﻣﻦ ﺣﺎﻟﻪ ﺃﻧﻪ ﻻ ﻳﺮﻭﻱ ﺇﻻ ﻋﻦ ﺛﻘﺔ، ﻓﺈﻧﻪ ﺇﺫﺍ ﺭﻭﻯ ﻋﻦ ﺭﺟﻞ ﻭﺻﻒ ﺑﻜﻮﻧﻪ ﺛﻘﺔ ﻋﻨﺪﻩ، ﻛﻤﺎﻟﻚ، ﻭﺷﻌﺒﺔ، ﻭﺍﻟﻘﻄﺎﻥ، ﻭﺍﺑﻦ ﻣﻬﺪﻱ، ﻭﻃﺎﺋﻔﺔ ﻣﻤﻦ ﺑﻌﺪﻫﻢ .

“Jo unke haal Ko jaanta hai ke wo sirf SIQAH se rivāyat karte hain, pas jab wo kisi shakhs se rivāyat karte hain wo un ke nazdeek SIQAH hota hai jaise Mālik, Shu’bah, Qattān, Ibn Mehdi, aur ek Jama’t jo un ke ba’d hai.” [Lisān Al-Meezān, 1/15]

(14):.. Ibn Tāhir Al-Maqdisi (rahimahullah) likhte hain:

رواه أبو جعفر الرازي عيسى بن ماهان: عن ليث عن عكرمة عن ابن عباس. وأبو جعفر ﺃﺭﺟﻮ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﻪ.

Aur Abu Ja’far ke baare me Main Khiyaal karta hoon ke Us me Koi harj nahi. [Zakheerat Al-Huffāz, Raqam# 4034]

(15):.. Ibn Khuzaymah (rahimahullah) ne ABU JA’FAR AR-RAAZI se apni SAHEEH me rivāyat li hai.

ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ ﻃﺎﻫﺮ ، ﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﻧﺎ ﻋﻴﺴﻰ ﺑﻦ ﺃﺑﻲ ﺣﺮﺏ ، ﻧﺎ ﻳﺤﻴﻰ ﺑﻦ ﺃﺑﻲ ﺑﻜﻴﺮ ، ﻧﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ، ﺛﻨﺎ ﺣﺼﻴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ، ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺷﺪﺍﺩ ، ﻋﻦ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ، ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ

[Saheeh Ibn Khuzaymah, Raqam# 1479]

Ibn Khuzaymah (rahimahullah) ne apni Kitāb ke shuroo’ me Ye batāya ke Wo apni Is SAHEEH me AADIL Ruvāth se hi rivāyāt li hai. Isliye Ibn Khuzaymah (rahimahullah) ke nazdeek Abu Ja’far Ar-Raazi SIQAH hain.

ﻣﺨﺘﺼﺮ ﺍﻟﻤﺨﺘﺼﺮ ﻣﻦ ﺍﻟﻤﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻨﻘﻞ ﺍﻟﻌﺪﻝ ﻋﻦ ﺍﻟﻌﺪﻝ ﻣﻮﺻﻮﻻ ﺇﻟﻴﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻏﻴﺮ ﻗﻄﻊ ﻓﻲ ﺃﺛﻨﺎﺀ ﺍﻹﺳﻨﺎﺩ ﻭﻻ ﺟﺮﺡ ﻓﻲ ﻧﺎﻗﻠﻲ ﺍﻷﺧﺒﺎﺭ

(16):.. Ibn Hazam Zāhiri (rahimahullah) ne ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki Sanad se apni Kitāb AL-MUHALLA me rivāyat ki hai.

ﺣﺪﺛﻨﺎ ﻋَﺒْﺪُ ﺍﻟﻠَّﻪِ ﺑْﻦُ ﺭَﺑِﻴﻊٍ ، ﺛِﻨَﺎ ﻋُﻤَﺮُ ﺑْﻦُ ﻋَﺒْﺪِ ﺍﻟْﻤَﻠِﻚِ ، ﺛِﻨَﺎ ﻣُﺤَﻤَّﺪُ ﺑْﻦُ ﺑَﻜْﺮٍ ، ﺛِﻨَﺎ ﺳُﻠَﻴْﻤَﺎﻥُ ﺑْﻦُ ﺍﻟْﺄَﺷْﻌَﺚِ ، ﺛِﻨَﺎ ﺯُﻫَﻴْﺮُ ﺑْﻦُ ﺣَﺮْﺏٍ ، ﺛِﻨَﺎ ﻣُﺤَﻤَّﺪُ ﺑْﻦُ ﻋَﺒْﺪِ ﺍﻟﻠَّﻪِ ﺍﻟْﺄَﺳَﺪِﻱُّ ، ﺛِﻨَﺎ ﺃَﺑُﻮ ﺟَﻌْﻔَﺮٍ ﺍﻟﺮَّﺍﺯِﻱّ ، ﻋَﻦِ ﺍﻟﺮَّﺑِﻴﻊِ ﺑْﻦِ ﺃَﻧَﺲٍ ﻋَﻦْ ﺟَﺪَّﻳْﻪِ ، ﻗَﺎﻟَﺎ : ﺳَﻤِﻌْﻨَﺎ ﺃَﺑَﺎ ﻣُﻮﺳَﻰ ﺍﻟْﺄَﺷْﻌَﺮِﻱَّ ، ﻳَﻘُﻮﻝُ : ﻗﺎﻝ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ

Ibn Hazam Zāhiri (rahimahullah) ne apni Kitāb ke Muqaddamah me likha hai ke Unhoney SAHEEH aur SIQAH Raaviyo’n se rivāyat li hai.

ﻭﻟﻴﻌﻠﻢ ﻣﻦ ﻗﺮﺃ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﺃﻧﻨﺎ ﻟﻢ ﻧﺤﺘﺞ ﺇﻻ ﺑﺨﺒﺮ ﺻﺤﻴﺢ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺜﻘﺎﺕ ﻣﺴﻨﺪ ، ﻭﻻ ﺧﺎﻟﻔﻨﺎ ﺇﻻ ﺧﺒﺮﺍ ﺿﻌﻴﻔﺎ ﻓﺒﻴﻨﺎ ﺿﻌﻔﻪ ، ﺃﻭ ﻣﻨﺴﻮﺧﺎ ﻓﺄﻭﺿﺤﻨﺎ ﻧﺴﺨﻪ، ﻭﻣﺎ ﺗﻮﻓﻴﻘﻨﺎ ﺇﻻ ﺑﺎﻟﻠﻪ .

Lihāza Ibn Hazam Zāhiri ke nazdeek Abu Ja’far Ar-Raazi SIQAH hain.

(17):.. Ziya’ Al-Maqdisi (rahimahullah) ne ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki Sanad se Kayi rivāyāt Apni AL-MUKHTARAH me laayi hain Jaisa ke 20 Raka’t Tarāweeh ki Hadees bhi isi Sanad se marwi hai.

أخبرنا أبو عبد الله محمود بن أحمد بن عبد الرحمن الثقفي – بأصبهان – أن سعيد بن أبي الرجاء الصيرفي، أخبرهم – قراءة عليه – أنا عبد الواحد بن أحمد البقال، أنا عبيد الله بن يعقوب بن إسحاق، أنا جدي إسحاق بن إبراهيم بن محمد بن جميل، أنا أحمد بن منيع، أنا الحسن بن موسى، نا أبو جعفر الرازي، عن الربيع بن أنس، عن أبي العالية، عن أبي بن كعب

[Al-Mukhtārah, Jild: 3/ Safha: 367]

(18):.. Abu Bakr Al-Hāzimi (rahimahullah) ABU JA’FAR AR-RAAZI (‘an) AASIM ki Sanad se Hadees naqal kar ke likhte hain:

هذا إسناد متصل ورواته ثقات.

Is ki Sanad Muttasil aur is ke Raavi SIQAH hain. [Al-I’tibār Fee Bayān Nāsikh Wa Mansookh, Safha: 96]

(19):.. Imām Abu Abdullah Qurtubi (rahimahullah) ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki Sanad se rivāyat ke baare me likhte hain:

وروى الدارقطني بإسناد صحيح عن أنس ﺃﻧﻪ ﻗﺎﻝ : ﻣﺎ ﺯﺍﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻨﺖ ﻓﻲ ﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ ﺣﺘﻰ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ .

Aur Imām Dārqutni (rahimahullah) ne Anas (raziallāhu ta’ala anhu) se SAHEEH SANAD se rivāyat kiya hai……… [Tafseer Al-Qurtubi, Tehat Surah Al-Imrān: 128-129]

(20):.. Imām Nawawi (rahimahullah) ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki Hadees ke baare me likhte hain:

ﻭﺍﺣﺘﺞ ﺃﺻﺤﺎﺑﻨﺎ ﺑﺤﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ ” ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻨﺖ ﺷﻬﺮﺍ ﻳﺪﻋﻮﺍ ﻋﻠﻴﻬﻢ ﺛﻢ ﺗﺮﻙ ﻓﺄﻣﺎ ﻓﻲ ﺍﻟﺼﺒﺢ ﻓﻠﻢ ﻳﺰﻝ ﻳﻘﻨﺖ ﺣﺘﻰ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ ” ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺭﻭﺍﻩ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺤﻔﺎﻅ ﻭﺻﺤﺤﻮﻩ

Hamāre Sāthiyo’n ne Anas (raziallāhu ta’ala anhu) ki Hadees se Ihtijaaj kiya hai……………….. Hadees SAHEEH hai, Huffāz ki Ek Jama’t ne Is ko rivāyat kiya hai aur TASHEEH ki hai. [Al-Majmoo’ Sharah Al-Muhazzab, 2/101; Doosra Nuskhah: 3/504]

(21):.. Nooruddin Haysmi (rahimahullah) ne ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki ek rivāyat ke tehat likha hai:

رواه أحمد ورجاله ثقات، وفي أبي جعفر الرازي كلام ﻻ ﻳﻀﺮ ﻭﻫﻮ ﺛﻘﺔ

Is ko Imām Ahmed (rahimahullah) ne rivāyat kiya hai aur Is ke Raavi SIQAH hain, Aur Is me ABU JA’FAR AR-RAAZI hain Jin per Kalām (Jarah) kiya gaya hai lekin Ye Muzir nahi aur Wo SIQAH hain. [Majmua Az-Zawā’id, Raqam# 8140]

(22):.. Ahmed Al-Busayri (rahimahullah) ne ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki ek rivāyat ke tehat likha:

هذا إسناد مرسل رواته ثقات.

[It’hāf Al-Khayrah, 6/164, Raqam# 5583]

(23):.. Allāmah Jalāluddin Suyooti (rahimahullah) likhte hain:

وأما أبي بن كعب فعنه نسخة كبيرة يرويها ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻋﻦ ﺃﺑﻲ ﺍﻟﻌﺎﻟﻴﺔ عنه وهذا إسناد صحيح

[Al-Itiqān Fee Uloom Al-Qur’an, 4/498 (Darul Fikr)]

(24):..  Muhammad bin Yusuf Sālihi (rahimahullah) likhte hain:

وفي سنده أبو جعفر الرازي وهو صدوق الحفظ

Is ki Sanad me Abu Ja’far Ar-Raazi hain aur Wo Sadooq Al-Hifz hain. [Subulul Huda Wal Rashhad, 3/38 (Darul Kutab Ilmiyah)]

AL-HAASIL:

(i):.. Eisa bin Abi Eisa Māhān, Abu Ja’far Ar-Raazi MUKHTALIF FEEH Raavi hain.

(ii):.. Wo Khusoosan Mughirah ki rivāyat me GHALTI karte.

(iii):.. Bohat se Muhaddiseen ABU JA’FAR AR-RAAZI (‘an) RABEE’ BIN ANAS ki rivāyāt se Ihtijaaj karte aur MUTLAQAN Sanad Ya Hadees ki TASHEEH wa TEHSEEN karte Jaise Ibn Hajar Asqalāni, Imām Zehbi, Imām Hākim, Ibn Hazam Zāhiri, Imām Abu Abdullah Qurtubi, Ziya’ Al-Maqdisi, Imām Nawawi, Nooruddin Haysmi, Ahmed Al-Busayri, Jalāluddin Suyooti aur Ghair-Muqallid Albāni wagherah…

(iv):.. Ba’z Muhaddiseen ke nazdeek Abu Ja’far Ar-Raazi ki MUNFARID HADEES Hujjat nahi hai. Lekin Mutābi’āt wa Shuwāhidāt ki bina per Un ki Hadees HASAN balke SAHEEH ka Darjah rakhti hai.

HADEES KA DARJAH:

Ye Hadees ma’e Shuwāhidāt SAHEEH LI-GHAIRIHI hai.

Min-Jānib: Sameer Mughal

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