Chand Zaroori Umoor Aur Amal Bil Hadees Ke Chand Usool (2/4)

(II) AMAL BIL HADEES (HADEES PAR AMAL) KA MI’YAAR SANAD NAHI:

Muhaddiseen ka Raaviyon ke muta’lliq SIQAH wa ZA’EEF hone ka Faislah Ya HADEES ke SAHEEH ya ZA’EEF hone ka Faislah Qur’an wa Hadees ka Faislah Nahi hota balke Wo MUHADDISEEN ki Apni IJTIHAADI RAA’I hoti hai Yehi Wajah hai ke MUHADDISEEN ke darmyan Raaviyon ke Siqah wa Za’eef hone ke baare me Shadeed Iqtilaaf paaya Jata hai. Ek Raavi ko Ek MUHADDIS Siqah kehta hai to doosra Usi ko Za’eef balke KAZZAAB DAJJAL kehta hai. Ek Hadees ko Ek Muhaddis SAHEEH kehta hai, Doosra Usi ko ZA’EEF kehta hai.

Do (2) Patharon ke sath Istinja’ wali Abdullah bin Mas’ood (raziallahu anhu) ki HADEES Jo Zaheer an Abi Is’haaq ki Sanad se marwi hai Isko Imam Bukhari (rah.) ne SAHEEH qaraar de kar [SAHEEH BUKHARI pg 27] me Naqal kiya hai, Lekin Isi Hadees ko Imam Tirmizi (rah.) ne Apni [JAAMI’ TIRMIZI pg 11]me ZA’EEF sabit kiya hai.

MUJTAHID ki IJTIHAADI RAA’I me Khata’ (Ghalat baat ko pana) wa Sawaab ke (Saheeh baat ko pane ke) dono Ahtemaal (Possibilities) hote hain. Muhaddis Jis Hadees ko SAHEEH ya ZA’EEF kehta hai Koi Zaroori Nahi ke Fil Waaqe’ bhi Wo Usi tarah SAHEEH ya ZA’EEF ho balke ho sakta hai Jis Hadees ko Wo SAHEEH keh raha hai NAFS AL-AMR me SAHEEH Na ho, Aur Jis HADEES ko Us ne ZA’EEF kaha hai Mumkin hai NAFS AL-AMRI Hukm ke aitebaar se SAHEEH ho.

Isliye Allamah Ibne Salaah (rah.) farmate hain:

“Aur Jab Muhaddiseen Hazraat Ye kehte hain ke Ye Hadees SAHEEH hai to iska Matlab Ye hota hai ke Us Hadees ki SANAD MUTTASIL hai aur Wo Tamaam SIFAAT isme maujood hain Jo SIHAT HADEES ke liye MUHADDISEEN ke haan Zaroori hain, aur SIHAT HADEES ke liye Ye Shart Nahi ke NAFS AL-AMR me bhi Uski SIHAT Qata’i wa Yaqeeni ho, Kyonke ba’z dafaa Hadees ka Raavi faqat Ek Aadmi hota hai aur Wo Hadees In Ahadees me se bhi Nahi hoti Jinki Maqbooliyat par Ijma’ aur Tawaatar Amli hota hai (To aisi Soorat Us Ek Raavi ki rivayat ki wajah se NAFS AL-AMR me Sihat ka Yaqeen Nahi kiya Ja sakta) Isi tarah Muhaddiseen Jab Kisi Hadees ke baare me Ye kehte hain ke Ye HADEES Ghair-Saheeh hai to Iska hargiz Ye Matlab Nahi ke Wo NAFS AL-AMR me JHOOTI hai balke Wo NAFS AL-AMR me Kabhi Sachchi hoti hai, Iska sirf aur sirf Ye Matlab hota hai ke Ye HADEES Muhaddiseen ke Haan Sharaa’it SIHAT ke mi’yaar par Poori Nahi utarti hai (Goya Wo Muhaddiseen ki Apni Zaati Raa’i hoti hai Jisme NAFS AL-AMR ke lihaaz se SAHEEH aur GHALAT hone ke dono Ahtemaal hote hain). [Muqaddamah Ibn-e-Salaah pg8]

Allamah Ibne Salaah (rah.) ki is ibaarat se 2 batein ma’loom hui’n.

 1. Jis Hadees par Fuqaha’ wa Muhaddiseen ka Amali Tawaatur aur Ijma’-e-Amali ho Nafs Al-Amr me Wo Hadees Yaqeenan SAHEEH hoti hai.

 2. Aur agar Is Hadees par Tawaatur Amali (Continuous Practice) aur Ijma’-e-Amali (Practice by Consensus) Na ho to Muhaddiseen ke SIHAT wa ZU’AF ke faislah ke ba-wajood NAFS AL-AMR ke lihaaz se Uski SIHAT Ya ZU’AF Yaqeeni Nahi hota balke SAHEEH Hadees me ZU’AF ka aur ZA’EEF Hadees me SIHAT ka Ahtemaal hota hai, isliye SANAD ke Sihat ko Mi’yaar-e-Amal Nahi banaya Ja sakta lihaaza Mehaz Kisi Hadees ki Sihat ko dekh kar Uske Ma’mool biha, Qaabil-e-Amal aur Qaabil-e-Hujjat hone ka Faislah Nahi diya Ja sakta aur Na hi Kisi Hadees ke ZU’AF ki wajah se Usko MATROOK AL-AMAL aur NA-QAABIL HUJJAT qaraar diya Ja sakta hai.

Imam Bukhari (rah.) ne [SAHEEH BUKHARI] Baab: (مَا يُذْكَرُ فِي الْفَخِذِ) me Raanei’n (Thighs) Khuli rakhne ki Hadees Hazrat Anas (raz.) se Naqal ki aur Raanei’n Dhaanpne ki Hadees Hazrat Jarhad (raz.) se Naqal ki hai.

Ab amal kis par hoga.?

To Imam Bukhari (rah.) ne amal ka Faislah dete hue farmaya:

“Hazrat Anas (raz.) ki Hadees SANAD ke lihaz se Qawi hai lekin Hazrat Jarhad (raz.) ki Hadees par amal Karna Zyadah behter hai ke Isme Zydah Ahtiyaat hai taa ke Hum Inke Iqtilaf se Nikal Jaayein.”

وَحَدِيثُ أَنَسٍ أَسْنَدُ وَحَدِيثُ جَرْهَدٍ أَحْوَطُ حَتَّى يُخْرَجَ مِنْ اخْتِلَافِهِمْ

Yahan par Imam Bukhari (rah.) ne Amal ka mi’yaar SIHAT SANAD aur QUWWAT-E-SANAD ko NAHI BANAAYA balke (اَخَذْ بِالْاَحْوَطْ) ke USOOL ko Iqtiyaar kiya hai.

To ma’loom hua ke HADEES par AMAL karne Ya Na karne ka Mi’yaar QUWWAT-E-SANAD aur ZU’AF-E-SANAD NAHI balke Is ke liye Kuch aur Usool hain, SANAD to isliye hai taa ke SANAD ke zariye ma’loom ho Jaaye ke Ye HADEES MAUZOO’ hai Ya GHAIR-MAUZOO’ (Ya’ni Jhooti) hai.

Jab SANAD se pata chal Jaayega ke HADEES JHOOTI NAHI hai to Ab iske ba’d Hadees par amal Karne Ya Na Karne ke liye SANAD ko Nahi dekha Jayega balke Hadees ko AMAL BIL-HADEES ke Usoolo’n par Parkha Jaayega.

Agar Kahi’n Ahnaaf ne SANAD ki Quwwath wa Zu’af ka Taqaabul (Comparison) kar ke Qawi As-Sanad Hadees ko Ma’mool biha (Amal ke Qaabil) aur Za’eef As-Sanad Hadees ko Ghair-Ma’mool biha kaha hai to Wo Un Logon per Ilzaam aur Itmaam-e-Hujjat ke taur per kaha hai. Ghair-Muqallideen (Naam Nihaad) Ahl-e-Hadees AMAL BIL-HADEES ke liye QUWWAT-E-SANAD aur ZU’AF-E-SANAD ko Mi’yaar banaate hain To Hum Ahnaaf Unke Is Mi’yaar-e-Amal ki wajah se Sanad ki Quwwat wa Zu’af ka Taqaabul karte hain. Wahan Andaaz Ye hota hai ke Jis Hadees par HANAFIYAH amal karte hain Wo Tum (Ghair-Muqallideen wa Mukhalifeen) ke Usool ke mutabiq bhi Ma’mool biha aur Qaabil-e-Hujjat hai ke SAHEEH aur QAWI AS-SANAD hai aur Jis Hadees par Tum Log amal karte ho Wo Khud Tumhaare Usool ke mutabiq bhi Ghair Ma’mool biha aur NA QABIL-E-HUJJAT hai ke Wo Za’eef As-Sanad hai.

Imam Tahavi Hanafi (rah.) Apni Kitab [Sharah Mu’anil Aasaar] ke ba’z Maqaamaat me Rawaath aur Isnaad par behas ka Andaaz Iqtiyar karte hain aur Mukhalif ko Jawaab dete hain ke Ye Hadees fala’n Raavi ki wajah se Za’eef hai. Lekin sath hi mu’aazrat karte hain ke RAAVIYON PAR JARAH QADAH KARNA NA HAMAARA USOOL NA HAMAARI AADAT, HUMNE JO YE BEHAS KI HAI SIRF MUKHALIF KE ZULM KO ZAAHIR KARNE KE LIYE KI HAI KE YEHI RAAVI JAB HANAFIYAH KI MA’MOOL BIHA HADEES ME AATA HAI TO MUKHAALIF AITRAAZ KARTA HAI KE YE HADEES US RAAVI KI WAJAH SE ZA’EEF HAI LEKIN KHUD USI RAAVI KI HADEESON KO DALEEL BANAATA HAI. [1/164]

GHAIR-MUQALLIDEEN KA FAREIB:

Rukoo’ se pehle aur ba’d me Tark Rafaulyadain wali Ibn-e-Mas’ood (raz.) ki Hadees QAWI AS-SANAD hai, Iske Tamaam Raavi [SAHEEH MUSLIM] ke Raavi hain. Chounke Ye QAWI AS-SANAD Hadees (Naam Nihaad) Ahl-e-Hadees ke khilaaf hai to BUKHARI wa MUSLIM Shareef ke Raavi Sufyan Sauri (rahmatullahi alaih) per MUDALLIS hone ki JARAH Naqal kar ke ZA’EEF qaraar diya hai. Lekin Jahan Apne Matlab ki baat aayi wahan per Sufyan Sauri (rah.) se hi marwi SEENE PER Hath baandhne ki Hadees ko Apne da’we ki Daleel me Peish karte hain. Isi ko MATLAB PARASTI wa NAFS PARASTI kehte hain.

Aise ZAALIMON ki wajah se Ahnaaf ko Raaviyon par Jarah qadah karna padta hai warna Ye Hamaara Usool hai Na Hamaari Aadat. Alhamdulillah.

KHULAASAH: Quwwat-e-Sanad aur Zu’af-e-Sanad Mi’yaar Amal bil Hadees hargiz Nahi hai. Qawi Sanad hona Hadees ke ma’mool biha aur Qabil-e-Hujjat hone ki Daleel Nahi aur Za’eef Sanad hona Hadees ke Ghair Ma’mool biha aur Na Qabil-e-Hujjat hone ki DALEEL NAHI.

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