Aasaar-e-Taaba’een Se Naaf Ke Neechay Haath Baandhna

Bismillaahir Rahmaanir Raheem (Edited: 05-03-2015)

Hajjaj bin Hassaan (rahmatullahi alaih) farmaate hain ke, “Maine Abu Mijlaz (rahmatullahi alaih) se suna Ya daryaft kiya ke (Namaaz me) haatho’n ko kaise baandhei’n.? Farmaaya: Daayei’n (Right) haath ki Hatheili ke andar ke hissay ko apne Baayei’n (Left) haath ki Hatheili ke Zaahiri hissay par rakhei’n aur dono haath Naaf ke neeche baandhei’n.” [Musannaf Ibn Abi Shaybah]

ﺣَﺪَّﺛَﻨَﺎ ﻳَﺰِﻳﺪُ ﺑْﻦُ ﻫَﺎﺭُﻭﻥَ ، ﻗَﺎﻝَ : ﺃَﺧْﺒَﺮَﻧَﺎ ﺣَﺠَّﺎﺝُ ﺑْﻦُ ﺣَﺴَّﺎﻥَ ، ﻗَﺎﻝَ : ﺳَﻤِﻌْﺖُ ﺃَﺑَﺎ ﻣِﺠْﻠَﺰٍ ﺃَﻭْ ﺳَﺄَﻟْﺘُﻪُ ، ﻗَﺎﻝَ : ﻗُﻠْﺖُ : ﻛَﻴْﻒَ ﻳَﺼْﻨَﻊُ ؟ ﻗَﺎﻝَ : ” ﻳَﻀَﻊُ ﺑَﺎﻃِﻦَ ﻛَﻒِّ ﻳَﻤِﻴﻨِﻪِ ﻋَﻠَﻰ ﻇَﺎﻫِﺮِ ﻛَﻒِّ ﺷِﻤَﺎﻟِﻪِ ﻭَﻳَﺠْﻌَﻠُﻬَﺎ ﺃَﺳْﻔَﻞَ ﻣِﻦَ ﺍﻟﺴُّﺮَّﺓِ ” .

Tarz-e-Istedlaal: Ye Asar bilkul Sahih hai. Abu Mijlaz (rahmatullahi alaih) Taaba’ee Kabeer hain jin ki wafaat 100 ya 101 Hijri me hui hai. Inhoney Sahaaba (raziallahu anhum) ki Sohbat uthaayi hai. Zaahir si baat hai ke Ye amal Unhoney Sahaaba (raziallahu anhum) ko dekh kar aur un se sun kar hi bayaan kiya hai. Kisi Sahaabi (raziallahu anhu) ne Abu Mijlaz (rahimahullah) ke is Fatwe ki Mukhaalifat bhi nahi ki hai.

Hamaare Ilm ke mutaabiq Firqa Jadeed Ahl-e-Hadees ke Ulema’ me se Kisi ne bhi Is asar ki Sanad (Chain) ya Matn (Text) per Aitraaz nahi kiya hai Jis se ye baat to waazeh ho gayi hai ke, Un ko bhi Iqraar hai ke Ye Asar bilkul Sahih wa Saalim hai.

Chounke Ye Asar Ghair-Muqallideen ke Maslak ke khilaaf tha aur is ko Jhutlaane ke liye un ke paas Koi Tehqeeqi Jawaab na tha to Mash’hoor Fitna parast Ghair-Muqallid Zubair Ali Zai ne Fitna phailaane ke liye Ilzaami Jawaabaat ka Sahaara liya Jin ki Tehqeeq ke Maidaan me Koi haisiyat nahi.

Zubair Ali Zai Ke Aitrazaat Ma’e Jawaabaat Mulaahizah Farmaayei’n:

Aitraaz (1): Deobandiyo’n wa Bareilviyo’n ke nazdeek sirf Imaam Abu Haneefah (rahmatullahi alaih) ka Qaul hi hujjat hai, in ke alaawah deegar Imaamo wa Taaba’een wa min ba’dahum ke aqwaal sirey se hujjat hi nahi hain.

Deobandiyo’n ki Pasandeedah Kitaab (Tazkiratun Nu’maan Tarjuma Uqood Al-Jimaan) me likha hua hai ke, Imaam Abu Haneefah (rahmatullahi alaih) ne farmaaya: “Agar Sahaaba ke aqwaal ho aur mukhtalif ho to Intikhaab karta hoon aur agar Taaba’een ke aqwaal ho to Unki Mazaahimat karta hoon Ya’ni Un ki tarah Main bhi Ijtihaad karta hoon.” (Safha: 241)

Is hawaaley se 2 baatei’n saabit hui.
Awwal: Imaam Abu Haneefah (rahimahullah) Taaba’een ke Aqwaal wa Af’aal ko hujjat Tasleem nahi karte.
Duwwam: Imaam Saahab Taaba’een me se Nahi hain. [Namaz Me Hath Baandhne Ka Hukm Aur Maqaam, Safha: 53]

Al-Jawab (1):
Awwalan… Zubair Ali Zai saahab Apni Is Kitaab me Sakht Iztiraab ka shikaar hue hain.

Ek jagah likhte hain: “Deobandiyo’n wa Bareilviyo’n ke nazdeek sirf Imaam Abu Hanifah (rahmatullahi alaih) ka Qoull hi hujjat hai, inke alaawah deegar Imaamo wa Taaba’een wa min ba’dahum ke aqwaal sirey se hujjat hi nahi hain.”

Phir apni hi baat ke khilaaf doosri jagah per likhte hain ke: “….Deobandi Hazraat per Thaanvi Saahab ki baat behr-e-haal Hujjat hai.” [Namaaz Me Haath Baandhne Ka Hukm Aur Maqaam, Safha: 15]

Yaha’n per “Thaanvi” se muraad “Allamah Zafar Ahmed Usmani (rahimahullah)” hain.

Zubair Ali Zai ka ajeeb Tazaad dekhye ke Imaam Abu Haneefah aur Zafar Ahmed Usmani (rahmatullahi alaihim) ke darmyaan Farq bhi nahi kar pa rahe hain.

Ma’loom hua ke Waadi-e-Tanaaquz wa Ta’ruz me Zubair Ali Zai Ghoutah-zan hain.

Saaniyan… Zubair Ali Zai Saahab ne Imaam Abu Haneefah (rahmatullahi alaih) ka Mukammal Qaul naqal karne me Khiyaanat ki hai.

Mukammal Qaul mulaahizah farmaayei’n…
Imaam Abu Haneefah (rahimahullah) ne farmaaya: “Jab Kisi mas’la me Rasool-e-Paak (sallallahu alaihi wa sallam) ki hadees ho to Main Usey chhor kar kisi taraf nahi jaata balke Usi ko ikhtiyaar karta hoon. Agar Sahaaba ke aqwaal ho aur mukhtalif ho to Intikhaab karta hoon aur agar Taaba’een ke aqwaal ho to Unki Mazaahimat karta hoon Ya’ni Unki tarah Main bhi Ijtihaad karta hoon.”

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Agar mukammal Qaul naqal kar dete to Ye bhi kehna padta ke, Ahnaaf Rasoolullah (sallallhu alyhi wa sallam) ki hadees ko hargiz nahi chhorte.

Isi Kitaab (Tazkiratun Nu’maan) me is Qaul se pehle Imaam Abu Haneefah (rahimahullah) ka bunyaadi Usool Tafseelan maujood hai, farmaate hain: “Main Sab se Pehle Allah ki Kitaab (Qur’an) ko leta hoon, Pas Isme Agar Masla’h Na mile to Rasoolullah (sallallahu alaihi wa sallam) ki SUNNAT ko leta hoon. Agar SUNNAT-E-NABAWI (sallallahu alaihi wa sallam) me bhi Masla’h Na mile to Sahaaba-e-Kiraam (raziallahu ta’la anhum) ke Aqwaal leta hoon, Agar wo Mukhtaleef ho (Ya’ni Ikhtilaaf ki soorat me) Kisi Ek Qoul ko leta hoon albattah in ke Aqwaal se baahar nahi jaata ke in ka Qoul chhor kar kisi aur ka Qoul ikhtiyaar karoon aur agar in ke Aqwaal bhi nahi milte aur Mu’aamlah Ibraheem Naqa’i, Shu’ba, Ibne Sireen, Hasan Basri, Ata’ bin Abi Rabaah aur Sayeed bin Musayyab wagherah (Taaba’een rahmatullahi alaihim) tak pohnche to Main Khud IJTIHAAD karta hoon Jaisa ke In Hazraat Taaba’een ne Ijtihaad kiya.”

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Imaam Saahab (rahimahullah) ke Is mukammal Qoul se chand baatei’n maf’hoom hui hain.
(i) Ahnaaf Sab se pehle Kitaabullah, phir Sunnat-e-Nabawi, phir Aasaar-e-Sahaaba per amal karte hain.

(ii) Sahaaba-e-Kiraam (raziallahu anhum) ke darmyaan Ikhtilaaf ho to Kisi Ek Sahaabi (raziallahu anhu) ke Qoul per amal karte hain.

(iii) Jab Koi mas’la Kitaabullah, Sunnat-e-Nabawi aur Aasaar-e-Sahaaba me na miley Tab hi Ahnaaf, Imaam Abu Haneefah (rahmatullahi alaih) ke Qoul per amal karte hain aur isi ko TAQLEED bataate hain.

Yaad rakhei’n ke Imaam Abu Haneefah (rahimahullah) ka Qoul Kitaab-o-Sunnat se maakhooz Ijtihaadi Usoolo’n ki bunyaad per hota hai. Un ka apna Zaati Qoul nahi hota.

(iv) Imaam Abu Haneefah (rahimahullah) Khud TAABA’EE aur MUJTAHID hain isiliye wo doosre Taaba’een (rahmatullahi alaihim) ki tarah IJTIHAAD karte hain. Agar Taaba’ee na hote to Wo Taaba’ee ka Qaul Tark na karte.

Jo Qoul Imaam Abu Haneefah (rahimahullah) ke Taaba’ee hone per dalaalat kar raha hai us ko Zubair Ali ne apni Kam-Fahmi Ya Bad-Fahmi Ya phir Ta’sub ki bina per Ghalat Tashreeh kar ke Aam logo’n ko Mughaaltah diya hai.

Saalisan… Ahnaaf ke nazdeek Taaba’ee Kabeer ke Aqwaal Hujjat hain.

Iski waazeh daleel ye hai ke, Mazaaheb-e-Araba’h se waaqfiyat rakhne waale Hazraat Ye baat Khoob achhi tarah se jaante hain ke Kisi bhi Maktab-e-Fikr me Ek hi Imaam ke Tamaam Aqwaal Mufta Bihi nahi hote.

Mufta Bihi: (Ya’ni Jin per fatwa diya jaata hai)

Hanafi Maslak me bhi Imaam Abu Haneefah (rahimahullah) ke tamaam Aqwaal per Fatwa nahi diya jaata balke Abu Haneefah (rahimahullah) ke Shaagird Imaam Muhammad wa Abu Yusuf aur inke ba’d ke Fuqaha-e-Ahnaaf (rahmatullahi alaihim) ke Aqwaal per bhi Fatwa diya jaata hai.

Imaam Muhammad wa Abu Yusuf aur ma ba’d Fuqaha-e-Ahnaaf (rahmatullahi alaihim) ne Aasaar-e-Taaba’een ke sath sath Aasaar-e-Tabe Taaba’een ko bhi Apni Tehqeeq ki bunyaad banaaya hai. Lihaaza Taaba’een aur Tabe Taaba’een (rahmatullahi alaihim) ke aqwaal hamaare nazdeek Hujjat hain.

Zubair Ali ne apni Kitaab (Namaz Me Hath Baandhne Ka Hukm Aur Maqaam, Safha: 15, 18, 19, 20, 25, 34, 35 aur 46) per Zafar Ahmed Usmani (rahimahullah) ke Aqwaal naqal kar ke Deobandiyo’n per Hujjat qaayem karne ki Koshish ki hai.

Yehi Zafar Ahmed Usmani Thaanvi (rahimahullah) ne likha hai:
“Jis Taaba’ee Kabeer ke fatwey Sahaaba (raziallahu anhum) ke Zamaane me shaa’e the, Hamaare Nazdeek us Taaba’ee ka Qoul Hujjat hai, Jaisa ke Hamaare nazdeek Sahaabi (raziallahu anhu) ka Qoul Hujjat hai” [I’la As-Sunan, Jild: 19, Page: 132]

Pas “….Deobandi Hazraat per Thaanvi Saahab ki baat behr-e-haal Hujjat hai.” [Namaz Me Haath Baandhne Ka Hukm Aur Maqaam, Safha: 15]

Is se saabit hua ke Deobandiyo’n ke nazdeek Taaba’ee Kabeer ka Qoul bhi Hujjat hai. (Alhamdulillah)

Raabi’an… Imaam Abu Haneefah aur un ke shaagird (student) Imaam Muhammad (rahmatullahi alaihim) ka Fatwa bhi Abu Mijlaz (rahimahullah) ke Fatwa ke mutaabiq hai. Isliye bhi Ye Asar hamaare nazdeek Hujjat hai.

Sanad: Muhammad bin Hasan Shaybaani »» Rabee’ bin Sabeeh »» Abi Ma’shar »» Ibraheem Naqa’i (rahmatullahi alaihim)
Matan: Imaam Muhammad (rahimahullah) rivaayat karte hain ke, Ibraheem Naqa’i (rahimahullah) Daayei’n haath ko Baayei’n haath per NAAF KE NEECHE baandhte the.

Hum Isi baat ko Ikhtiyaar karte hain aur Imaam Abu Haneefah (rahimahullah) ka bhi Yehi Qoul hai. [Kitabul Aasaar ba-rivaayat Imam Muhammad (rahimahullah) – Kitaab: As-Salaah]

ﻗﺎﻝ ﻣﺤﻤﺪ : ﺃﺧﺒﺮﻧﺎ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺻﺒﻴﺢ ، ﻋﻦ ﺃﺑﻲ ﻣﻌﺸﺮ ، ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ : ﺃﻧﻪ ﻛﺎﻥ ﻳﻀﻊ ﻳﺪﻩ ﺍﻟﻴﻤﻨﻰ ﻋﻠﻰ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﺗﺤﺖ ﺍﻟﺴﺮﺓ .

ﻗﺎﻝ ﻣﺤﻤﺪ : ﻭﺑﻪ ﻧﺄﺧﺬ ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺭﺣﻤﻪ ﺍﻟﻠﻪ .

Dekhye Imaam Muhammad (rahimahullah) ne Taaba’ee Kabeer Ibraheem Naqa’i (rahimahullah) ke Qoul se hujjat qaayem ki hai.

Zubair Ali Zai ne Is rivaayat ko Mauzoo’ (Jhooti) kaha aur kaha ke Imaam Muhammad (rahimahullah) Kazzaab hain. [Page: 54; Kitaab Az-Zu’afaa Lil Uqayli 4/52]

Lekin Imaam Uqayli (rahimahullah) ki (Kitaab Az-Zu’afaa) me sirf itna manqool hai ke, Yahya bin Mu’een (rahimahullah) ne farmaya: “Mohammad Jehmi Kazzaab hai.”

Ab Yaha’n per Muhammad se Muhammad bin Hasan Shaybaani (rahimahullah) ko muraad lena Ye Imaam Uqayli (rahimahullah) ka apna Feham aur Khata’ hai.

Agar maan bhi liya jaaye ke is se muraad Mohammad bin Hasan hain to Kaun se Mohammad bin Hasan hain.?

Mohammad bin Hasan Shaybaani Ya Mohammad bin Hasan Al-Makhzoomi.?

Ayn mumkin hai ke, Yaha’n per Mohammad se Mohammad bin Hasan Al-Makhzoomi hi muraad hain Kyonke Wo Waqayi Kazzaab hai.

Chunanchah Haafiz Ibn Naasiruddin (rahimahullah) is Kazzaab ki ek rivaayat ko naqal karne ke ba’d farmaate hain: “Is SANAD me MOHAMMAD BIN HASAN se muraad Imaam MOHAMMAD BIN HASAN SHAYBANI (rahimahullah) nahi hain jo IRAAQ ke Faqeeh hain balke Ye MOHAMMAD BIN HASAN ZABAALAH AL-MAKHZOOMI AL-MADANI hai. Is ne Imaam MAALIK (rahimahullah) aur Un ke Mu’aasireen se rivaayat ki hai Lekin Ye KAZZAAB hai jaisa ke Imaam ABU DAWOOD (rahimahullah) ne farmaaya hai.” [Ithaafus Saalik Ba-ruvaath ‘an Imaam Maalik, Safha: 289, Maktabah Islamiya]

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Mazeid Yahya bin Ma’een (rahimahullah) ne Imaam Muhammad (rahimahullah) se Kitaab [Jaami’ As-Sagheer] likhi hai.

Abbas bin Muhammad Ad-Dauree (rahimahullah) farmaate hain ke Maine Yahya bin Ma’een (rahimahullah) ko farmaate hue suna:

ﻋَﺒَّﺎﺱُ ﺑْﻦُ ﻣُﺤَﻤَّﺪٍ ، ﺳَﻤِﻌْﺖُ ﺍﺑْﻦَ ﻣَﻌِﻴﻦٍ ، ﻳَﻘُﻮﻝُ : ” ﻛَﺘَﺒْﺖُ ﻋَﻦْ ﻣُﺤَﻤَّﺪِ ﺑْﻦِ ﺍﻟْﺤَﺴَﻦِ ﺍﻟْﺠَﺎﻣِﻊَ ﺍﻟﺼَّﻐِﻴﺮَ ”

“Maine Muhammad bin Hasan se Jaami’ As-Sagheer likhi hai.” [Tareekh Baghdad, Jild: 2/ Safha: 175-176, Sanad Saheeh]

Aur Yahya bin Mu’een (rahimahullah) ke baare me Mash’hoor hai ke wo sirf Siqah Raavi se rivaayat karte hain.

Mutaabi’at Rivaayat:
Sanad: Wakee’ »» Rabee’ (bin Sabeeh) »» Abi Ma’shar »» Ibraheem Naqa’i (rahmatullahi alaihim)
Matan: Ibraheem Naqa’i (rahimahullah) ne farmaya: “Namaaz me Daayei’n haath Baayei’n haath per baandhe jaayei’n.” [Musannaf Ibn Abi Shaybah]

ﺣَﺪَّﺛَﻨَﺎ ﻭَﻛِﻴﻊٌ ، ﻋَﻦْ ﺭَﺑِﻴﻊٍ ، ﻋَﻦْ ﺃَﺑِﻲ ﻣَﻌْﺸَﺮٍ ، ﻋَﻦْ ﺇِﺑْﺮَﺍﻫِﻴﻢَ ، ﻗَﺎﻝَ : ” ﻳَﻀَﻊُ ﻳَﻤِﻴﻨَﻪُ ﻋَﻠَﻰ ﺷِﻤَﺎﻟِﻪِ ﻓِﻲ ﺍﻟﺼَّﻠَﺎﺓِ ﺗَﺤْﺖَ ﺍﻟﺴُّﺮَّﺓِ ”

Is rivaayat me Siqah Raavi Wakee’ bin Al-Jarraah (rahimahullah) ne Imaam Muhammad (rahimahullah) ki Mutaabi’at kar rakhi hai.

Ma’loom hua ke Zubair Ali Zai ne Imaam Muhammad (rahimahullah) ki rivaayat ko Mauzoo’ (Jhooti) keh kar Apne JAAHIL hone ka Saboot diya hai.

Rabee’ bin Sabeeh (rahimahullah) ki Ta’deel:
(i) Imaam Bukhari (rahimahullah) ne kaha: Sudooq. [Al-Illal Kabeer, Safha: 72]
(ii) Imaam Ijli ne kaha: Laa Baa’sa bihi. [Tehzeeb Al-Kamaal, Raqam# 1835]
(iii) Imaam Ahmed bin Hanbal ne kaha: Laa Baa’sa bihi, Rajalun Saaleh. [Al-Illal Jild: 1, Safha: 135]
(iv) Abu Zur’ah ne kaha: Sheikh Saaleh Sudooq [Tehzeeb Al-Kamaal, Raqam# 1835]
(v) Yahya bin Mu’een ne kaha: Laisa bihi baa’s. [Taareekh Yahya bin Ma’een, Raqam# 334]
(vi) Ibn Shaaheen ne kaha: Siqah [Kitaab As-Siqaat, Raqam# 354]
(vii) Abdur Rahman bin Mehdi: Yuhaddisu Anhu [Tehzeeb Al-Kamaal]

Rabee’ bin Sabeeh (rahimahullah) per ba’z Muhaddiseen ne Jarah bhi ki hai Lekin In Taa’deeli Aqwaal ki roshni me Hum keh sakte hain ke, Rabee’ bin Sabeeh Mukhtalif Feeh Raavi hain aur un ki Ye rivaayat HASAN darjah ki hai aur Shaahid ke peish-e-nazar Ye rivaayat Saheeh darjah me shumaar hai.

Zubair Ali ne Zafar Ahmed Usmani Thaanvi (rahimahullah) se naqal kiya hai: “Agar Raavi Mukhtalif Feeh ho to Wo Hasan Al-Hadees hota hai aur Us ki Hadees Hasan hoti hai.” [Dekhye Namaaz Me Haath Baandhne Ka Hukm Aur Maqaam, Safha: 20]

“….Deobandi Hazraat per Thaanvi Saahab ki baat behr-e-haal Hujjat hai.” [Namaz Me Haath Baandhne Ka Hukm Aur Maqaam, Safha: 15]

Pas Hum Deobandiyo’n ke nazdeek Ibraheem (rahimahullah) ka Asar Hasan Li-Zaatihi hai aur Shaahid ki bina per Sahih Li-ghairihi hai.

Shaahid Rivaayat:
Sanad: Sufyan As-Sauri »» Sa’eed »» Furqad »» Ibraheem Naqa’i (rahmatullahi alaihim)
Matn: Ibraheem Naqa’i (rahimahullah) ne farmaaya: “(Namaaz me haath) Naaf ke neeche rakhe.” [Imaali Abdur Razzaaq, Raqam# 54]

قال الثورى عن سعيد عن فرقد عن إبراهيم قال : ما دون السرة يعني تحتها .

Aitraaz (2): Abu Mijlaz Taaba’ee ka Ye Qoul Nabi (sallallahu alaihi wa sallam) ki us Sahih hadees ke khilaf hai jisme aaya hai ke Aap (sallallahu alaihi wa sallam) Seene per hath baandhte the. [Dekhye Musnad Ahmed 5/226, Wa Sanadihi Hasan]

Al-Jawab (2):
Zubair Ali Zai ne saaf alfaaz me likha hai “Sanadihi Hasan” to phir Hadees Kaise Sahih ho sakti hai.? Aur Sanad ko “Hasan” kehna is baat ka saboot hai ke is Hadees ki Sanad me Zaroor koi Zu’af hai jis ka iqraar khud Zubair Ali Zai ko bhi hai.

Mazeid Zubair Ali Zai ne Hadees-e-Wa’il ko is ka Shaahid banaaya hai jab ke Us rivaayat me bhi is rivaayat ki tarah “Alaa Sadrihi” ke alfaaz ki Zyadati Ghair-Mehfooz hai.

Dono rivaayaat me Zu’af ek hi hai lafz “Alaa Sadrihi” ki Zyadati. Agar dono rivaayaat ko Jor bhi diya jaaye to inka Zu’af khatm nahi hota. Lihaaza Ye hadees Shaahid Rivaayat ki bina per Sahih Nahi ho sakti.

Lafz “Alaa Sadrihi” ki Tehqeeq:
Simaak bin Harb (rahimahullah) se is hadees ko unke 5 shaagirdo’n ne rivaayat kiya hai.

1. Hulab (raziallahu anhu) »» Qabeesah bin Hulab »» Simaak bin Harb »» Sufyan As-Sauri (rahmatullahi alaihim)……. Iski Tehqeeq hum aagey bayaan karenge.

2. Hulab (raziallahu anhu) »» Qabeesah bin Hulab »» Simaak bin Harb »» Abul Ahwas (rahmatullahi alaihim)….. []

3. Hulab (raziallahu anhu) »» Qabeesah bin Hulab »» Simaak bin Harb »» Shu’bah (rahmatullahi alaihim)….. []

4. Hulab (raziallahu anhu) »» Qabeesah bin Hulab »» Simaak bin Harb »» Shareek (rahmatullahi alaihim)….. []

5. Hulab (raziallahu anhu) »» Qabeesah bin Hulab »» Simaak bin Harb »» Israaeel (rahmatullahi alaihim)….. []

Sufyan As-Sauri (rahimahullah) se is hadees ko Unke 4 shaagird rivaayat karte hain.

1. Hulab (raziallahu anhu) »» Qabeesah bin Hulab »» Simaak bin Harb »» Sufyan As-Sauri »» Abdur Rahman bin Mehdi (rahmatullahi alaihim)….. []

2. Hulab (raziallahu anhu) »» Qabeesah bin Hulab »» Simaak bin Harb »» Sufyan As-Sauri »» Wakee’ (rahmatullahi alaihim)….. []

3. Hulab (raziallahu anhu) »» Qabeesah bin Hulab »» Simaak bin Harb »» Sufyan As-Sauri »» Muhammad bin Kaseer (rahmatullahi alaihim)….. []

4. Hulab (raziallahu anhu) »» Qabeesah bin Hulab »» Simaak bin Harb »» Sufyan As-Sauri »» Yahya bin Sa’eed (rahmatullahi alaihim)….. []

Simaak bin Harb ke 5 shaagirdo’n me se 4 Shaagirdo’n ne Haath Baandhne ka zikr to kiya hai lekin Seene per haath baandhne ka Koi Zikr nahi kiya hai.

Aur phir Sufyan Sauri (rahimahullah) ke 4 Shaagirdo’n me se 3 ne sirf Haath Baandhne Ka zikr kiya hai Seene per haath baandhne ka koi zikr nahi kiya. Sirf aur Sirf Yahya bin Sa’eed (rahimahullah) ne In Alfaaz ka Izaafah kiya hai.

Yahya bin Sa’eed (rahimahullah) bila-shubah Siqah Raavi hain magar Unsey Yaha’n per Khata’ (Ghalti) hui hai.

Zubair Ali ne likha hai: “Ye baat Azhar Min Ash-Shams hai ke Siqah Raaviyo’n ko bhi (ba’z auqaat) Khata’ lag jaati hai lihaaza aisa Raavi agar Mausaq Indal Jam’hoor ho to Uski Saabit shudah Ghalti ko chhor diya jaata hai aur baaqi rivaayato’n me wo Hasan Al-Hadees, Sahih Al-Hadees hota hai.” [Namaaz Me Haath Baandhne Ka Hukm Aur Maqaam, Page: 31]

Yaha’n per Yahya bin Sa’eed (rahimahullah) ki Ghalti saabit ho rahi hai ke doosre Raaviyo’n ne sirf Haath Baandhne Ka Zikr kiya hai aur Yahya bin Sa’eed (rahimahullah) ne Lafz “Alaa Sadrihi” ka Izaafah kiya hai.

Zubair Ali ke Ustaad Mohammad Gondolvi Saahab likhte hain: “Agar Ek Siqah Raavi ba-wajood Siqah hone ke apne se Zyadah Siqah Raavi ki Mukhaalifat Ya Ek Siqah Raavi bohat se Siqah Raaviyo’n ki Mukhaalifat karey to Usko SHAAZ kehte hain. AGAR SIQAH RAAVI HADEES ME KOI LAFZ BARHAAYE JO DOOSRE SIQAH RAAVIYO’N KI RIVAAYAT ME NA HO TO BA’Z WAQT USKI ZYADATI MAQBOOL HOTI HAI AUR BA’Z WAQT MARDOOD (REJECTED). Siqah Raavi ki Zyaadati hameishah Qubool Nahi hoti. [Khairul Kalaam, Page: 40]

Mazeid Is Hadees ke Raaviyo’n ka Is per Amal Nahi hai..

Haafiz Ibnul Qayyim Hanbali (rahimahullah) likhte hain:
“Dauraan-e-Namaz hath baandhne ki Jagah me Ikhtilaaf hai. Imam Ahmed (rahmatullahi alaih) se ek rivaayat FAUQUS SURRAH (Naaf ke oopar Ya’ni Peit per) hath baandhne ki hai. Ek TAHTUS SURRAH (Naaf ke neeche) baandhne ki hai. Ek rivayat Aap se wo hai Jo Abu Taalib ne zikr ki hai. Aap farmate hain ke, Maine Imam Ahmed (rahimahullah) se poocha ke Namaazi, Namaaz parhte hue haath kaha’n rakhei’n.? Aap ne farmaya: Naaf ke oopar ya neeche rakhein. Aur Aap ke nazdeek Sab Jaayez hai chaahe Naaf se oopar rakhei’n aur chaahe Naaf se neeche rakhei’n. Hazrat Ali (raziallahu anhu) se marwi hai ke Hatheiliyo’n par Hatheiliyo’n ko Naaf ke Neeche rakhna SUNNAT hai.
Amr bin Maalik ne ba-rivaayat Abul Jauza’, Hazrat Ibne Abbas (raziallahu anhu) se Hazrat Ali (raziallahu anhu) ki Tafseer ki maanind rivaayat ki hai magar Ye SAHEEH nahi hai. SAHEEH Hazrat Ali (raziallahu anhu) ki Hadees hai.
Imam Muzni (rahmatullahi alaih) ki rivaayat ke mutaabiq Imaam Ahmad (rahimahullah) ka farmaan hai ke Naaf se thhora neeche baandhei’n. Aur ALAS SADR (Seene par) haath rakhna MAKROOH hai, Isliye ke Rasoolullah (sallallahu alaihi wa sallam) se marwi hai ke Aap (sallallahu alaihi wa sallam) ne TAKFEER se mana’ farmaaya (aur TAKFEER Seene par hath rakhne ko kehte hain).” [Badaa’i Al-Fawaa’id Li Ibne Qayyim]

Ma’loom hua ke Imaam Ahmed (rahimahullah) ke nazdeek Seene per haath baandhna MAKROOH hai.

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Imam Ahmed (rahimahullah) ke nazdeek Seene per haath baandhna MAKROOH hai.

Allmah Zehbi (rahimahullah) ne bataya hai ke, Yahya bin Sa’eed (rahimahullah), Imaam Abu Haneefa (rahimahullah) ke Qoul per Fatwa dete the. [Tazkirah Al-Huffaaz]

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In dono ke alaawah is Hadees-e-Hulab ke Teesre Raavi Sufyan Sauri (rahimahullah) ka amal bhi Is per nahi hai.

Chunanchah Imaam Ibne Munzar (rahimahullah) farmaate hain: “Aur Yehi Qoul (Zeir-e-Naaf haath baandhne ka) Sufyan Sauri aur Is’haaq bin Raahwiyah (rahmatullahi alaihim) ka hai, aur Is’haaq (rahimahullah) ne Ye bhi farmaya ke Naaf ke neeche ki Hadees Zyada QAWI (Strong) hai aur Tawaaze’ ke bhi Zyadah Qareeb hai aur Kehne waale ne Ye bhi Kaha hai ke Jis jagah Haath rakhe Jayei’n is ke baare me Nabi (sallallahu alaihi wa sallam) se Koi baat Saabit Nahi, agar chaahe to Naaf ke neeche rakhe aur chaahe to Naaf ke oopar (Ya’ni Peit per) rakhe.” [Al-Ausat Li Ibne Munzar (rahimahullah), Kitaab: Sifat As-Salaah, Baab: Zikr Waz’i Batni Kaffi Al-Yumna alaa Zahri…….; Masaa’il Imaam Ahmed bin Hanbal wa Is’haaq ba-rivaayat Al-Koosaj: 216]

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Imaam Nawawi Ash-Shaafa’i (rahimahullah) farmaate hain ke, “Imaam Abu Haneefah, Sufyan Sauri, Is’haaq bin Raahwiyah, Hamaare As’haab me se Marwazi (rahmatullahi alaihim) farmaate hain ke, Dono haath Naaf ke neeche baandhe jaayei’n.” [Sharah Sahih Muslim Jild: 1, Page: 73]

Yaad rakhei’n ke A’immah ne Sufyan Sauri (rahimahullah) ka Mazhab “Naaf ke neeche haath baandhne” ka hi zikr kiya hai. Kisi Za’eef Sanad se bhi inka “Seene per” haath baandhna Saabit nahi hai.

Agar Ye hadees Sahih hoti to Ye A’immah is Hadees per Zaroor amal karte. Lekin is ke khilaaf in A’immah ne “Naaf ke neeche” haath baandhne ko ikhtiyaar kiya hai. Pas Hadees-e-Hulab Mardood (Rejected) hai.

Saaniyan… Is hadees me Salaam pheirne ke ba’d Seene per Ek haath rakhne ka zikr hai. Namaaz ke andar Seene per haath baandhne ka Koi Zikr nahi hai.

Ye baat Zubair Ali ke Tarjuma’h se bilkul waazeh hai: “Hulab At-Taa’i (raziallahu anhu) se rivaayat hai ke, Maine Nabi (sallallahu alaihi wa sallam) ko (Namaaz se faarigh ho kar) Daayei’n aur Baayei’n (dono) taraf Salaam pheirte hue dekha hai aur dekha hai ke Aap Ye (Haath) apne Seene per rakhte the. Yahya (Al-Qattaan Raavi) ne Daayei’n haath ko Baayei’n haath per rakh kar (amalan) bataaya.” (Page: 14)

Lihaaza Ye hadees Namaaz ke andar haath baandhne ke ta’lluq se Ghair-Sareeh hai.

Is hadees ke Matan (Text) me Iztiraab hai aur sath hi lafz “Alaa Sadrihi (Seene per)” ki Zyaadati Ghair-Mehfooz hai.

Imaam Ahmed (rahimahullah) ki khud ki Kitaab (Musnad Ahmed) me alfaaz hain: “Waza’ Haazihi alaa Sadrihi (Ye Seene per rakha)” Aur Ibne Jauzi (rahimahullah) ne Imaam Ahmed (rahimahullah) se Takhreej ki hai jisme alfaaz hain “Waza’ Haazihi alaa Haazihi alaa Sadrihi (Isko rakha us per, rakha Seene per).” Ab ghour karne waali baat ye hai ke, in dono me se Kounse Alfaaz mehfooz hain.? Imam Ahmed (rahimahullah) ki Khud ki Kitaab ke Ya phir Unki rivaayat ke.?

Yahya bin Sa’eed (rahimahullah) ka Imaam Ahmed (rahimahullah) ko Seene per haath baandh kar dikhaane ka zikr nahi hai balke sirf Daayei’n haath ko baayei’n haath ki Jor (Joint) per rakh kar dikhaane ka zikr hai.

Is hadees ke ek Raavi Simaak bin Harb (rahimahullah) hain.
Imaam Nisaa’i (rahimahullah) ne in per Jarah Mufassar ki hai: “Ye kisi hadees me Munfarid ho to insey Hujjat qaayem nahi ki ja sakti.” [Tohfatul Ashraaf, Raqam# 6104]

Zubair Ali ke paas bhi is Jarah ka koi Jawaab nahi hai. Isliye chup ke se naqal kar ke Khamoshi ikhtiyaar karli. (Dekhye Page: 42, 43)

Albattah chand Saf’haat ke ba’d likha ke: “Raavi agar Siqah ya Sudooq ho to uska Tafarrud mizar nahi hota.” (Page: 49)

Iska jawaab bhi hum Zubair Ali ke doosre Ustaad Irshaadul Haqq Asri se likhte hain: “Imaam Ahmed wa Imaam Nisaa’i (rahmatullahi alaihim) wagherah Niqaad ne MUNKAR ka Itlaaq mutlaqan TAFARRUD per kiya hai.”
Mazeid likha hai: “Lijiye Janaab.! Humne Siqah raavi ki rivaayat per bhi MUNKAR balke BAATIL ka Itlaaq bhi saabit kiya hai. Sirf Mukhaalifat aur Za’eef ki rivaayat per hi MUNKAR ka Itlaaq nahi karte………Ye Usool apni jagah guzar chuka hai ke Raaviyo’n ke Siqah hone per Hadees ka Saheeh hona laazim nahi.” [Touzeehul Kalaam, Page: 791, 792]

Agar Ahnaaf ki Daleel ko Jhutlaana ho to Siqah wa Sudooq Raavi ki rivaayat ko MUNKAR wa BAATIL banaa dete hain aur Jab baat Firqah Ahl-e-Hadees ke Maslak ki ho to Is Usool ko Chhupa dete hain. Firqa Ahl-e-Hadees ke Ulema’ ki Ajeeb Nafs-Parasti hai.

Is Hadees-e-Hulab me Ghalti waaqe’ hui hai. Lafz “Alaa Sadrihi” ki Zyaadati Ghair-Mehfooz hai. Lihaaza Ye rivaayat MUNKAR hai.

Aitraaz (3): Abu Mijlaz Taaba’ee ka Qoul doosre Taaba’ee Taawus (rahimahullah) ke khilaaf hai jo farmaate hain ke Nabi (sallallahu alaihi wa sallam) Namaaz me Seene per haath baandhte the. (Sunan Abu Dawood, H# 759, Wa Sanadihi Hasan)

Al-Jawaab (4):
Awwalan… Ghair-Muqallideen ne (Maraaseel Abi Dawood) ki rivaayat ko (Sunan Abu Dawood) me milaa kar (Darus Salaam) se shaaya kiya hai.

Iski wajah ye thi ke Sihaah Sittah me Naaf ke neeche haath baandhne ki hadees to maujood thi magar Seene per haath baandhne ki ek bhi hadees maujood na thi to apni Jaahil awaam ko Khush karne ke liye Imaam Abu Dawood (rahimahullah) ke ek mustaqil Risaalah (Maraaseel Abu Dawood) se is hadees ko le kar (Sunan Abu Dawood) me daal diya taa ke Ye log bhi Seenah Phula kar keh sakei’n ke Hamaari Daleel Sihaah Sittah me bhi hai.

Saaniyan… Taawus (rahimahullah) ne baghair Kisi Sahaabi ka naam le kar is Hadees ko rivaayat kiya hai, isliye Ye rivaayat Mursal wa Munqata’ hai. Aur Firqa Ahlul hadees ke nazdeek Mursal Za’eef wa Mardood hoti hai.

Zubair Ali ne khud likha hai: “Har Wo Hadees Jisme SAHEEH Hadees Ya HASAN Hadees ki SIFAAT maujood na ho to Wo Hadees Za’eef hogi.. aur iski Iqsaam ye hain Maslan (Za’eef) MAUZOO’, MAQLOOB, SHAAZ, MU’ALLIL, MUZTARIB, MURSAL, MUNQATA’ aur MU’AZZIL waghera. [Noorul Ainain page: 60]

Zubair Ali ne ek aur jagah likha hai, “Jam’hoor Muhaddiseen ke nazdeek Taaba’i ki Mursal rivaayat har lihaaz se Mardood hai.” [Fataawa Ilmiyah; Jild:2, Page: 290]

Zubair Ali ne Taawus (rahimahullah) ki Mursal hadees ko ba-taur Shaahid ke peish kiya hai.

Lekin Jab Ahnaaf ne Tark Rafayadayn ke masla’h me Ibraheem Naqa’i (rahmatullahi alaih) ke Asar ko ba-taur Shaahid peish kiya to usko Ye keh kar Jhutlaa diya ke, “Ba’z auqaat Taaba’ee aur Sahaabi ke darmyaan do-chaar balke 7 waastay bhi hote hain. Inke muta’lliq Tehqeeqaat nihaayat zaroorat hai.” [Noorul Aynayn, Page: 166]

Ye Kaisi Nafs-Parasti hai Firqa Ahl-e-Hadees ke Ulema’ ki ke Jab matlab nikaalna ho to apne hi Usool ko alvida keh dete hain.

Saalisan… Mursal Ahnaaf ke nazdeek hujjat hoti hai magar Marfoo’ Hukmi Hadees ke muqaabil me hujjat nahi hoti.

Aitraaz (4): Sa’eed bin Jabeer (Taaba’ee) farmaate hain ke, Namaaz me FAUQUS SURRAH Ya’ni Naaf se ooper hath baandhne chaahye. [Imaali Abdur Razzaaq, Al-Fawaa’id Ibne Mandah 2/234, H# 1899, Wa Sanadihi Sahih]

Al-Jawaab (4): Is Asar ki Sanad me 2 Mudallis Raavi hain.
1. Ibne Jurayj (rahimahullah) aur
2. Abu Zubair (rahimahullah)
Zubair Ali ke mutaabiq Mudalliseen ki Mu’an’an rivaayat Za’eef hoti hai.

Lihaaza is Za’eef Asar se Abu Mijlaz (rahimahullah) ke Sahih Fatwa ko Nahi jhutlaaya ja sakta.

Saaniyan… Imaam Nawawi Ash-Shaafa’i (rahimahullah) Tasreeh farmaate hain: “Hamaare Mazhab me Mustahab Ye hai ke Seene ke neeche aur Naaf ke ooper rakhei’n aur Yehi kaha Sa’eed bin Jabeer (rahimahullah) ne…

Is se ma’loom hua ke Naaf ke ooper (Ya’ni Peit per) haath rakhna hai na ke Seene per. Ye daleel bhi Ghair-Muqallideen ke da’wa per daal nahi hai.

Saalisan… Sahaaba (raziallahu anhum) aur Taaba’een (rahmatullahi alaihim) ke darmyaan Ikhtilaaf hona to Aam baat hai.

Imaam Tirmizi (rahimahullah) farmaate hain, “Isi per amal hai Sahaba (raziallahu anhum), Taaba’een (rahmatullahi alaihim) aur Un ke ba’d ke Ahl-e-Ilm ka ke Daaya’n haath Baayei’n haath per rakha jaaye, ba’z kehte hain ke Haath ko Naaf ke oopar baandhei’n (Ya’ni Peit per) aur ba’z kehte hain ke Naaf ke neeche baandhei’n aur Ye sab Jayez hai Inke Nazdeek.” [Jaami’ Tirmizi]

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Ma’loom hua ke Sahaaba wa Taaba’een ke darmyaan Namaaz me haath baandhne ke masla’h me Ikhtilaaf chala aa raha hai.

Ikhtilaaf Ki Wajah: Kapro’n ke ooper se Naaf ka Sirf Andaazah lagaaya ja sakta hai. Ba’z Sahaaba (raziallahu anhum) ne Apne Andazah ki bunyaad per Ye samjha hoga ke Rasoolullah (sallallahu alaihi wa sallam) ne Zeir-e-Naaf haath baandhe hain aur Ba’z ne samjha hoga ke Naaf ke ooper haath baandhe hain. (Wallaahu Aa’lam Bis-sawaab)

Min-Jaanib: Sameer Mughal

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4 Responses to Aasaar-e-Taaba’een Se Naaf Ke Neechay Haath Baandhna

  1. mohtashims says:

    Aap ki tehkeek sabsey zabardast aur ilmi hoti hai ..JazakAllahuKhair.. Aap nay Abu Zaid Zameer key iss dhokey ki wazahat kardi iss article main …https://www.youtube.com/watch?v=EgsiNsx2fQg

    • Al-Islam says:

      Bhai (Sunan Al-Asram) abhi tak mukammal shaaya nahi hui hai.

      Ibne Abdul barr (rahimahullah) ne to saaf alfaaz me “Tehtus Surrah” ke alfaaz naqal kiye hain..

      Agar (At-Tamheed) ke Muhaqqiq ko Ye Ghalti lag rahi hai to phir unko ya Abu Zaid Zameer ko (Sunan Al-Asram) ka Nuskhah dikhaana chaahye tha…

  2. mohtashims says:

    Sihah Sitta mien naaf ke neechey wali hadees kahan hai ? Hawala dien …

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