Chand Zaroori Umoor Aur Amal Bil Hadees Ke Chand Usool (3/4)

CHAND ZAROORI AMOOR PER MAZEID WIZAAHAT:

Hadees ki Sihat wa Zu’af ki 2 Qismein hain.

(i)      Sihat wa Zu’af Ba-Hasb As-Sanad

(ii)     Sihat wa Zu’af Ba-Hasb Al-Amal

 Ya’ni Jo Hadees Ma’mool biha hai wo Saheeh hai aur Jo Hadees Matrook wa Ghair-Ma’mool biha hai Wo Za’eef hai. Isi ma’ne me Imam Abu Haneefah (rah.) ne Imam Auzaa’i (rah.) ke sath RafaulYadain ke MUKAALMAH me Abdullah bin Umar (raz.) ki Hadees ko ZA’EEF kaha tha Jab ke Uski SANAD Bilkul SAHEEH hai.

Sufyan bin Uyaynah (rah.) Farmate hain ke:

Abu Haneefah (rah.) aur Awza’i (rah.) Makkah me Gehoon ki Mandi me ek doosre se mile.

Awza’i (rah.) ne Abu Haneefah (rah.) se kaha ke:

“Tumko kya hua ke Tum Namaz me Ruku’ jate Waqt aur Sar uthaate waqt Rafaedayn nahi Karte.?”

Abu Haneefah (rah.) ne farmaya:

“Is sabab se ke Rasoolullah (Sallallahu Alaihi Wa Sallam) se is baare me koi Saheeh Hadees Saabit Nahi.”

Awza’i (rah.) ne kaha:

“Saheeh Hadees kyon Nahi hai aur albatta Hadees bayan ki..

Mujhse Zuhri (rah.) ne – Unhoney Saalim (rah.) se – Unhoney apne Waalid Abdullah bin Umar (raz.) se – Unhoney Rasoolullah (Sallallahu Alaihi Wa Sallam) se ke Aap (Sallallahu Alaihi Wa Sallam) shuru’ Namaz me Rafaedayn kartey aur Ruku’ jaate waqt aur Ruku’ se uthtey waqt.”

To Abu Haneefah (rah.) ne Unsey kaha:

“Mujhse Hadees bayan ki..

Hamaad (rah.) ne – Unsey Ibraheem Naqa’i (rah.) ne – Unsey Alqamah (rah.) ne aur Aswad (rah.) ne – Unsey Abdullah bin Mas’ood (raz.) ne Ke Aap (Sallallahu Alaihi Wa Sallam) jab Namaz shuru’ karte to Rafaedayn karte dubarah Rafaedayn na karte the.”

Is par Awzai (rah.) kehne lage:

“Maine Tumse Hadees bayan ki Zuhri – Saalim – Abdullah bin Umar (raz.) ke waaste se aur Tum bayaan karte ho Hamaad – Ibraheem ke Waaste se.?

To Abu Haneefah (rah.) ne farmaya:

Hamaad (rah.) Zuhri (rah.) se Zyada Faqeeh hain Aur Ibraheem Naqa’i (rah.) Saalim (rah.) se Zyada aur Alqamah (rah.) Hazrat Ibne Umar (raz.) se Kuch kam nahi agarche Ibne Umar (raz.) Ko Sharf-e-Sohbat Nabi (Sallallahu Alaihi Wa Sallam) haasil hai aur Aswad (rah.) ko bohat Kuch Fazeelat hasil hai aur phir Abdullah bin Masood (raz.) to Abdullah bin Masood (raz.) hain.

Pas Awza’i (rah.) Khamosh ho gaye.. [Musnad Imam Al-Aazam Abu Haneefah (rah.) Mutarjam – Kitabus Salaah Page 193-194 Raqam#97]

Isi tarah Maahireen Ilm-e-Hadees ki 2 Qismein hain.

(i)  Muhaddiseen

(ii) Mujtahideen

Muhaddiseen ki Mahaarat aur Unki Tehqeeq ka Daa’irah HADEES KI ISNAAD aur HADEES KE ALFAAZ ki Tehqeeq tak Mehdood hai. Wo Apne IJTIHAAD se SANAD ka Darjah Muta’ayyan karte hain aur Alfaaz Hadees ke Iqtilaf wa Farq ko bhi bayan karte hain.

Mujtahideen ki Tehqeeq ka Daa’irah Wasee’ tar hota hair aur wo 5 Amoor ki Tehqeeq karte hain:

(i)  SABOOT YA ADAM SABOOT (Bunyadi taur per Ye Hadees sabit hai Ya Nahi).

(ii)  Ahaadees ke Ma’ne ki Tashreeh wa Tauzeeh.

(iii)    Hadees Ma’mool biha hai Ya Ghair Ma’mool biha.? Darjah Amal me Matrook hai Ya Ghair Matrook.?

(iv) Hadees se saabit shudah Hukm ki Shara’I Haisiyat ka Ta’yyun Ya’ni Farz hai Ya Wajib.? Sunnat hai Ya MUSTAHAB.? Mubaah hai ya MAKROOH.? Makrroh-e-Tanzeehi hai Ya Tehreemi.? Ya phir Haraam.?

(v)  Us Hadees se Muta’riz (Khilaf) Doosri Ahaadees ke Ta’ruz wa Tazaad ko door karna.

Har Mujtahid ke Apne Apne Usool hote hain. Hamaare Imam wa Mujtahid Abu Haneefah (rah.) ne In 5 Amoor ki Tehqeeq ke liye ISNAAD ke sath sath AASAAR-E-SAHABA (raziallahu anhum) ko bhi BUNYAAD banaya hai. Albatta Jab Aasaar-e-Sahaba (raz.) Na milne ki soorat me Unhone Kitab-o-Sunnat se Maakhooz Apne Ijtihaadi Usoolon se aur Khuda daad Fuqahat se Nihayat Aala darjah ki Ijtihaadi Salaahiyat se Kaam liya hai. Phir Inke Shaagirdon ne aur Maa ba’d Fuqaha-e-Ahnaaf ne AASAAR-E-TAABA’EEN wa TABE-TAABA’EEN ko bhi Shaamil karliya hai.

To Ahnaaf ke Nazdeek MARFOO’ AHAADEES ke sath sath AASAAR-E-SHABA (raz.), AASAAR-E-TAABA’EEN wa TABE-TAABA’EEN (rah.) bhi TEHQEEQ ki bunyaad hain.

Imam Abu Haneefah (rah.) aur Unke Shaagirdon ne AASAAR Sahaba (raz.), Taaba’een wa Tabe-Taaba’een (rah.) aur Amali Tawaatur ki Roshni me Aur Apne Usoolon ke tehat Jin Jin AHAADEES ko Ma’mool biha wa Sahih hone ka Faislah FIQH ki soorat me diya hai wo Hamaare Nazdeek SAHEEH hain Chaahe Muhaddiseen Un Ahaadees ko SANAD ke Aitebaar se ZA’EEF likh dein.

Ab Raha sawaal ke MUHADDISEEN ki TEHQEEQ SANAD ka Kya Faaydah.? Asma’ Ar-Rijaal ki Kitabon ka Kya Faaydah.?

To Iska Jawab Ye hai, Taa ke KAZZAAB (Jhoote) aur WIZAA’ Logon ko Jhooti, Mann Gharat Hadeesein banaane ki Jur’at Na ho. Pas Tehqeeq Sanad ka Khauff Unke Raaste me Badi Rukaawat hai.

Chunacha Abdullah bin Mubarak (rah.) farmate hain: Agar Tehqeeq Sanad ka silsilah Na hota to Jo Aadmi Jo Kuch Chaahta wo Keh daalta.

Hadees ke Sihat wa Zu’af ke bare me Mujtahideen wa Fuqaha’ ke Faislah ko Tarjeeh dene aur Muqaddam Samajhne ki Chand Wajooh hain.

(i)   Muhaddiseen ka Shu’bah Tehqeeq Sanad hai Lekin Mujtahideen ka Shu’bah Tehqeeq Amal hai (Ya’ni Hadees Ma’mool biha hai Ya Nahi). Isliye Mujtahideen ke Faislah ko Tarjeeh di Jaayegi.

(ii)   Khud Muhaddiseen ne bhi Mujtahideen ke Faislah ke saamne Apna Sar Tasleem Kham kar diya. Isiliye Muhaddiseen A’imma-e-Araba’h me se Kisi Na Kisi ke Muqallid hue hain. Jaisa ke Imam Bukhari, Imam Muslim, Imam Nisaa’I, Imam Nawawi, Khattabi, Baghwi, Fakhruddin Raazi waghera Shaafa’i hain. Abdul Qadir Jeelani, Abu Dawood, Ibne Taymiyah, Ibne Qayyim, Ibne Rajab waghera HANBALI hain. Ibne Abdul barr, Ibne Battaal, Ibne Arabi waghera Maaliki hain. Allamah Halabi, Badruddin Aini, Imam Tahavi waghera HANAFI AL-MAZHAB hain.

(iii)   Muhaddiseen ka Hadees ke Sihat ka Faislah Ijtihaadi hota hai aur Ye RAVAATH ki TAAREEKHI HAALAAT ki bunyaad per hota hai Jabke Mujtahideen ka Faislah Aasaar-e-Sahaba (raz.) wa Taba’een wa Tabe-Taaba’een (rah.) ki bunyad per hota hai.

(iv)   Imam Abu Haneefah (rah.) ne Jin Hadeeson ko Saheeh aur Ma’mool biha qaraar diya hai Wo Unke Zamaane tak to SANAD ke Aitebaar se SAHEEH thi’n. Unke ba’d agar Neeche Aa kar Unme se ba’z Ahaadees ki SANADON me ZU’AF paida ho gaya ho to Is se Abu Haneefah (rah.) ka Masla’h aur Hadees ki Sihat ka Faislah MUTAASIR Na hoga.

KHULAASAH:

Fuqaha’Hadees Ki Sanad, Hadees ke Ma’ne ki Tashreeh wa Tauzeeh, Hadees Ma’mool biha wa Ghair Ma’mool biha, Hadees Matrook hai Ya Ghair Matrook, Hadees se saabit shudah Hukm, Ahaadees ke Ta’ruz wa Tazaad ko door karte hue Ama’al Tawaatur ke Madde Nazar Masla Bayan karte hai.

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