Hanafiyyat Aur Ghair Muqallidyat Dono Me Kya Farq Hai?

Bismillaahir Rahmaanir Raheem

Hazrat Maulana Zafar Ahmed Sahab Thanwi rah aur unke Shagerd ki Guftgu.

Hamare Hazrat Maulana Khaleel Ahmed Sahib rah ka ek bhanja MAZAAHIR UL ULOOM saharanpoor se farigh hokar ALI GARDH me ek Doctor ks compounder ban gaya, ye Doctor sahib JAMAAT (naam nihaad) AHLE HADEES se munsalik the, islye apne compounder ko bhi JAMAAT (naam nihaad) AHLE HADEES me shaamil karne ki koshish ki, aur apne MASLAK ki Kitaaben Mutalaa karne ki targheeb di, 3 Saal tak wo us maslak ki kitaben dekhta raha bil aakhir GHAIR MUQALLID ban gaya, 3 saal baad Hazrat Maulana rah se milne saharanpoor aya, aur aate hi saaf keh dya ke ab mai HANAFI nahi hun, balke JAMAAT (naam nihaad) AHLE HADEES me shaamil hogaya hu, Hazrat Maulana ko bhot afsos hua aur madarsa Mazaahir ul uloom ke Ulama se farmaya ke apne is shagird ko samjhao aur uske shubhaat ka izaala karo, 3 din tak wo Ulama e Mazahir Uloom se guftgu karta raha aur apne maslak e jaded par jama raha, ittfaq se usi zamane me ye banda [yani Maulana ZAFAR Ahmed hanwi rah] bhi Hazrat rah se milne Thana bhawan Saharan poor pohanch gaya. Mujhe dekh kar Hazrat bade khush hue aur farmaya tum bade ache mauqe par aye, ye tumhare shagird HANAFIYYAT se bazaar hokar JAMAAT (naam nihaad) AHLE HADEES me shamil hogaya hai. 3 Din se Ulama e Mazahir Uloom isko samjha rahe hain magar wo apni baat par jama hua hai, tum bhi usko smjhao, ye baaten ho rahi thi ke wo bhi Mujhse milne aagaya, Maine kaha ke BAAD Namaz e ISHA Mujhse milo, jab wo wada kar ke chala gaya, Hazrat Maulana ne farmaya ke isne 3 Saal tak AHLE HADEES ki kitabon ka Mutalaa kiya hai is lye Nazar Wasee hogai hai Guftu me iska Lihaaz rahe, maine kaha In Shaa Allah iska Lihaaz rakhunga, Ap bhi DUA aur Tawajjah se madad farmayen, chunanche Hasb e Qaraar daad Baad Namaz e Isha wo mere paas aya jab ke mai bistar par gaya tha wo PAAu Dabane laga maine bhi Inkaar na kiya, Aakhir to Shagird tha, uske baad hasb e zail guftgu hui:

Zafar: haan sahebzaade ! batlao tumhare Maslak kya hai?

Shagird: AMAL BIL HADEES AS SAHEEH.

Zafar: Bas AMAL BIL HADEES AS SAHEEH ? AMAL BIL QURAAN nahi?

Shagird: Janab e wala ! amal bil Quran to sabse pehle hai, iske baad AMAL BIL HADEES AS SAHEEH hai.

Zafar: Agar tumhare ye maslak hota to to pehle AMAL BIL QURAAN ko bayan karte phir AMAL BIL HADEES AS SAHEEH ka naam lete.

Shagird: Wo to zaahir hai, islye bayan ki zaroorat na samjhi.

Zafar: Ye to tumne baat banai hai warna Waqia ye hai ke AHLE HADEES Quran par Amal nahi karte lekin HANAFIYYA ka Usool ye hai ke wo AWWAL Quraan ko dekhte hain, phir Ahaadis ko, aur jis Hadees ko NASS E QURAAN ke Muwaafiq paate hain usko Tarjeeh dete hain aur Baqiya Ahaadis ko mAHAMIL E HASANA par mehmool karte hain. Ab mai tum ko batlata hu ke jin masael e mashhoora me Hamara aur Ahle Hadees ka ikhtelaaf hai. Unke liye humne Awwal Quraan ko dekha aur jin AHADIS ko Nusoos e Quranaiya ke muwafiq paya unko Tarjeeh di.

Qiraat KAHLFAL IMAAM hi ka masla lelo, humne uske liye Quran ko pehle dekha , SURAH AARAAF me HAQ TA’ALA ka irshaad hai

“وَإِذَا قُرِئَ الْقُرْآَنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ”

[jab Quraan padha jaye to usko kaan laga kar suno aur KHAMOOSH raho, umeed hai ke tum par Rahem kiya jayega] isse saaf maloom hua ke Imam ke sath QIRAT na karna chahye balke Quran ko Sunna aur Khamoosh rehna chahye. Imam Ahmed Bin Hambal rah ka qaul hai ke ye AYAT ba ittefaq Qirat Fatiha Khalfal Imam ke bare me nazil hui hai. Iske baad hum ne Ahadis ko dekha to kisi HADEES me bhi ye nahi aya     “إِذَا قُرِئَ الامام فاقرؤا”  (yani jab IMAM QIRAT kare to tum bhi Qirat karo)

إِذَا كَبَّرَ فَكَبِّرُوا

وَإِذَا رَكَعَ فَارْكَعُوا وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقُولُوا رَبَّنَا لَكَ الْحَمْدُ وَإِذَا سَجَدَ فَاسْجُدُوا

To hadeeson me maujood hai ke jab Imam Takbeer kahe to tum bhi takbeer kaho, jab Rukoo kare to Rukoo karo, jab سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ  kahe to tum  رَبَّنَا لَكَ الْحَمْدُ kaho, jab sajda kare to tum bhi sajda karo magar ye kahin nahi ke jab wo Qirat kare to tum bhi Qiraat karo, balke agar hai to وَإِذَا قَرَأَ فَأَنْصِتُوا ke jab IMAAM Qiraat kare to tum Khamoosh raho. Imam Muslim aur Imam Ahmed Rahimahumullah aur unke ilawa bhot se Muhaddiseen ne is hadees ko saheeh kaha hai, Hanafiyya ne isko Tarjeeh di aur Baqiya Ahadees ko Mahamil e hasana par mehmool kiya.

Ameen ke masle me bhi HANAFIYYA ne Awwal Quraan ko dekha, chaunke AMEEN Dua hai jaisa ke Imam Bukhari ne apni SAHEEH me bayan kiya hai. Isliye Dua ke bare me Quran ko dekha to usme Allah Ta’ala ka ye Irshad mila

“ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً”    [apne RAB se TAZARRO’ ke sath AHISTA Dua karo] to humne is MASLE me SHO’BA ki Riwayat ko Tarjeeh di, jisme warid hai   “فَقَالَ آمِينَ وَخَفَضَ بِهَا صَوْتَهُ” yani Apne Surah fatiha ke Khatm par AMEEN kahi aur Awaaz ko past kiya yani AHISTA se AMEEN kahi, ye HADEES TIRMIZI me hai.

Namaz ke Andar RAFA YADAIN ke bare me bhi humne Awwal Quran ko dekha to Haq Ta’ala ka Irshad mila “قُومُوا لِلَّهِ قَانِتِينَ” aur ” الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ “. pehli Ayat me Irshad hai ke ALLAH KE SAMNE SUKOOT AUR SUKOON KE SATH KHADE RAHO. Doosri ayat me farmaya gaya hai ke JO LOG NAMAZ ME KHUSHU KARNE WALE HAIN WO KAAMYAAB HAIN aur KHUSHOO ke maine bhi SUKOON hi ke hain. Uske baad Ahadis ko dekha to SAHEEH MUSLIM me Riwayat maujood hai ke SAHABA razi Allahu anhum NAMAZ me SALAAM ke waqt HATH utha kar “السَّلَام عَلَى فلان السَّلَام عَلَى فلان”  kehte the. Rasoolullah sallallahu alaihi wasallamne farmaya “مَا لِي أَرَاكُمْ رَافِعِي أَيْدِيكُمْ كَأَنَّهَا أَذْنَابُ خَيْلٍ شُمْسٍ اسْكُنُوا فِي الصَّلَاةِ ” (ye kya harkat hai ke tum is tarah hath uthate ho jaise Ghorde dum uthate hain, Namaz me sukoon se raho) is hadees se maloom hua ke Namaz me SALAAM ke waqt bhi hath uthana SUKOON ke khilaf hai Haalanke Salaam ke waqt Namaz me Daakhl bhi hai aur KHAARIJ bhi hai, to RUKOO ke waqt hath uthana kaise munasib hoga jab ke Rukoo to bilkul Daakhil e Salaat hai Haan Takbeer e Tehreema me hath uthana durust hai ke wo Daakhil e Salaat yani rukun nahi, balke Shart e Namaz hai isliye HANAFIYYA ne un Riwayaat ko Tarjeeh di hai jinme Rukoo ke waqt Tark e Rafa yadain aya hai, isi par aur MASAEL ko Aiyaas karo ke HANAFIYYA Awwal Quran ko dekhte hain phir Ahadees me se jo NAS Quran ke Muwaafiq  ya qareeb hon unko Tarjeeh dete hain.

Shagird: waqai maine ab tak is nukte par ghaur nahi kiya tha, magar ye shubah ab bhi baqi hai ke hanafiyya baaz masael me SAHEEH AHAADIS ke Khilaaf Amal karte hain.

Zafar: Azeezam ! pehle Saheeh Hadees ki tareef to bayan karo, magar dekho HADEES E SAHEEH ki tareef me kisi ki TAQLEED na karna.

Shagird ye sun kar kuch der khamoosh raha aur paseena paseena hogay. Phir kehne laga ke mai samajh gaya, waqai , baghair Taqleed ke kisi Hadees ko SAHEEH kehna Mushkil hai phir  BUKHARI, MUSLIM , TIRMIZI waghaira rahimahumullah  ki TAQLEED to Jayaz ho aur IMAM ABU HANEEFA , IMAM MAALIK AUR IMAM SHAFAI rahimahumullah ki TAQLEED najayaz ho. Ye kyu kar hosakta hai, ab mai MASLAK AHLE HADEES ko chordta hu aur MASLAK E HANAFI ikhtyar karta hun.

Zafar: tum bohot jaldi samajh gaye, isse dil khush hua magar mai iski achi tarah wazahat kardena chahte hun ke jo log Taqleed ka inkaar karte hain aur TAQLEED ki mazammat karte hain wo bhi kisi Hadees ko SAHEEH YA HASAN baghair TAQLEED ke nahi keh sakte, raha ye UZR ke haq Ta’ala ne Khabr e Saadiq aur SHAHADAT E AADIL ko hujjat qarar diya hai to ye TAQLEED nahi ITEBA E HUJJAT hai, mai kehta hun ke HADEES ko SAHEEH ya ZAEEF kehna mahez Khabar nahi, balke iska Madaar MUHADDIS ke zan aur IJTIHAAD par hai, baaz dafa Sanad ke rawi sab siqa hote hain magar MUALLAL hoti hai aur Illat ki Marifat HAAZIQAIN hi ko  hai, har Muhaddis ko nahi hoti, INNE ABI HAATIM rah ne Kitab ul Ilala me Abdur Rahman Mehdi rah ka qaul naqal kiya hai ke Hadees ki maarifat bhi ILHAAM hai, ibne Numair rah ne kaha waqai sach hai, agar MUHADDIS se pooch ke tumne kaise kaha ke ye HADEES SAHEEH hai ya MUALLALAL hai to uske paas kuch jawab na hoga.

Ahmed bin Saleh rah farmate hain ke Hadees ki maarifat bhi aisi hi hai jaise SONEY aur petal ka pehchanna, kyunke Jauhar ko JAUHRi hi pehchanta hai, parakhne wale se agar poocha jaye ke tum ne usko khara, isko  khota kaise kaha? To wo koi daleel nahi bayan kar sakega isse sabit hogaya ke AIMMA E HADEES ka kisi Hadees ko SAHEEH YA MUALLAL kehna mahez KHABAR nahi, balke unka ye Qaul unke Zan aur ijtehaad par mabni hota hai. To is baab me unki baat par aetemaad karna AIN E TAQLEED hai. Allama Ibnul Qayyim rah ka ye Farmana ke ye Ahkaam me Taqleed nahi is liye SAHEEH nahi ke Ahaadis e SAHEEHA par amal karna SHARAN wajib aur Zaeef par Amal karna Ghair Wajib aur MAUZOO par Amal karna HARAAm hai to ye TAQLEED AHKAAM me hi hai ghair Ahkaam me to nahi, isi liye FUQAHA ne Bahes e Sunnat ko aur uske Qabool o Radd ke QAWAID ko Usool e Fiqh me bhi bayan kiya hai. Allama Ibne Qayyim rah ka isko ITTEBA kehna TAQLEED na kehna sirf LAFZON ka HER PHER hai haqeeqat ek hi hai.

Azeezam ! Quran ka saheeh padhana wajib hai ya nahi?? Yaqeenan wajib hai aur Ghalat padhan Haraam hai, ab batlao ke Baghair Aimma e Qiraat ki Taqleed ke Tum Quran SAHEEH padh sakte ho?

Hargiz nahi ! aur ye Taqleed fil Ahkaam hi hai, isi tarah Hadees ko pehchanna aur SAHEEH ko ZAEEF se alag karna bhi Wajib hai aur isme TAAQLEED Aimma se charah nahi, phir Jamaat e Ahle hadees kis Muh se TAQLEED ka inkaar karti hai???

Phir tum ko Maloom hona chahye ke Muhaddiseen ne jo Usool  Hadees ki Sehat o Zo’F ke liye Muqarrar kiye hain wo ASMAANI WAHI se Muqarrar nahi kiye, balke Apne ZAN O GUMAAN se Muqarrar kiye hain, aise hi Hamare Fuqaha ne bhi Sehat o Zo’f e Hadees ke liye kuch Usool Muqarrar kiye hain jo Usool e Fiqh ki Bahes ussunnah me Mazkoor hain is liye hosakta hai ke Ek HADEES Muhaddiseen ke Usool par Saheeh ho aur Hamare Usool par Zaeef ho. Ya Hamamre Usool par Saheeh ho , Muhaddiseen ke usool par Zaeef ho, to ispar Nizaa karna ghalat hai. Dalail me ghaur karna chahye ke daleel se kiske USOOL QAWi hain.

Akhir me itna aur batla dun ke HANAFIYYA se ziada Hadees ka itteba koi nahi karta, HANAFIYYA to QUROON E SALASA me Mursal aur MUNQTAE ko bhi HUJJAT  maante hain jisko AHLE HADEES RAd kardete hain. Aur MARASEEL O MAQAATII’ ka zakhhera AHADIS E MARFU’AA se kam nahi, kuch ziada hi hai, to ye log HADEES ke aadhe zakheere ko chord dete hain, phir  marfoo’aat me se bhi ye log SAHEEH ya HAAN hi ko lete hain, Zaeef ko Rad kardete hain aur HANAFIYYA ke Nazdeek HADEES E ZAEEF bhi AIYAAS se Muqaddam hai, balke QAUL E SAHABI aur QAUL E TABAEE KABEER bhi QIYAAS se MUQADDAm hai, ab tum hi batlao ke AAMIL BIL HADEES kaun hai??? Aur TAARIK E HADEES kaun?? Raha ye ke Baaz Masael me HANAFIYYA HADEES E SAHEEH ko chord dete hain to iska Jawab mai pehle de chukka hun ke Is Soorat me jis HADEES par HANAFIYYA ne amal kiya hai wo unke USOOL par SAHEEH thi, go muhaddiseen ke nazdeek ZAEEF ho, hanafiyya ke Nazdeek SIHAT E HADEES ka Midaar Sirf SANAD par nahi balke uske liye kuch aur bhi SHARAIT hain jo USOOL E FIQH me Mazkoor hain aur hum MUQADMA E I’LAA US SUNAN me bhi inko bayan kardya hai aur MUQADMAE I’LAA US SUNAN ke Doosre hisse me TAQLEED O IJTEHAAD par MUFASSAL kalaam kiya gaya hai.

Shagird: ALHAMDULILLAH AB MERI AANKHEN KHUL GAYI HAIN AUR MAI AHLE HADEES KE MUGHALTE SE NIKAL GAYA HUN.

By: Farhan Saleh

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4 Responses to Hanafiyyat Aur Ghair Muqallidyat Dono Me Kya Farq Hai?

  1. Farhan says:

    subhan Allah nice article. jazakAllahu khair. meri bhi ankhen khul gayi

  2. Al-Islam says:

    Lekin yaad rahe Aankhein unki nahi khulti jinke dil per mohar lag jata hai. Allah Hifazat farmaye. Aameen.

  3. Amir says:

    Subhan allah Allah taala hamara aur hamare bhai gair muqallidin ka aqeeda durust farmaye .ameen.

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