Abdullah Bin Umar (raziallahu anhu) Se Tark Rafayadain Ki Mauqoof Hadees Per Aitrazaat Ke Jawaabaat

Bismillaahir Rahmaanir Raheem (04-12-2014)

Sanad (Chain): Ibn Abi Dawood »» Ahmad bin Yunus »» Abu Bakar bin Ayaash »» Hussain »» Mujahid (rahmatullahi alaihim)
Matan (Text): Mujahid (rahimahullah) farmaate hain ke, “Maine Hazrat Abdullah bin Umar (raziallahu anhu) ke Peeche Namaaz parhi, Aap ne Is me Kahi’n bhi Rafa-Yadain Nahi Kiya Sivaaye TAKBEER-E-OOLAA (TEHREEMAH) ke, Namaaz me.” [Sharah Mu’anil Aasaar, Kitaab: As-Salaah, Baab: At-Takbeer, Jild: 1/ Safhah: 225]

حَدَّثَنَا ابْنُ أَبِي دَاوُد قَالَ : ثنا أَحْمَدُ بْنُ يُونُسَ قَالَ : ثنا أَبُو بَكْرِ بْنُ عَيَّاشٍ ، عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

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Takhreej:
1. [Musannaf Ibn Abi Shaybah, Raqam Al-Hadees# 2467]

2. [Mu’arifat As-Sunan Wal Aasaar Lil Bayhaqi, Raqam Al-Hadees# 3309]

3. [Al-Ausat Li Ibn Munzar, Raqam Al-Hadees# 1344]

Hukm:
Is Hadees ki Sanad ke Tamaam Raavi Siqah wa Sudooq hain.

Muhaddis Allamah Aini (rahimahullah) farmaate hain: BI-ISNAADA SAHEEH. [Umdatul Qaari Jild: 3/ Safhah: 8]

Muhaddis Turkmani (rahimahullah) farmaate hain: HAAZA SANAD SAHEEH. [Jawahar An-Naqi Jild: 2/ Safhah: 74]

Allamah Nemwi (rahimahullah) farmaate hain: SANADIHI SAHEEH. [Aasaar As-Sunan Jild: 1/ Safhah: 108]

In ke alaawah Imaam Muhammad, Imaam Tahaavi, Mullah Ali Qari (rahmatullahi alaihim) wagherah ne Is Matan ki Hadees ko SAHIH Tasleem karte hue Is se Ihtijaaj Kiya hai.

GHAIR-MUQALLID ZUBAIR ALI ZAI KI KHIYANAT:

Zubair Ali Zai ne Is HADEES ko ma’e SANAD [Sharah Mu’anil Aasaar Lil Imaam Tahaavi (rahimahullah)] ke Hawalah se Naqal kiya per SANAD mukammal Naqal nahi ki aur wo bas itni hi naqal ki hai.

SANAD: Abu Bakar bin Ayaash (‘an) Hussain (‘an) Mujahid

Ya’ni Zubair Ali Zai ne Is SANAD ke 2 Raavi Ibn Abi Dawood aur Ahmed bin Yunus (rahmatullahi alaihim) ko Apni KHIYAANAT me Chhupa daala hai. [Dekhiye Noorul Ainain, Safah: 167; Maktabah Islamiyah – Tiba’: October 2012]

Is KHIYANAT ki wajah to Ye hai ke Muhammad bin Yunus (rahimahullah) Abu Bakar bin Ayaash (rahimahullah) ke Qadeem As-Samaa’ Shaagird hain Jis ki Tafseel Hum Aagey Bayaan karenge. (In sha’ Allahu Ta’ala)

HADEES IBN-E-UMAR (raziallahu anhu) PER ZUBAIR ALI ZAI KE AITRAZAAT KA JAYEZAH:

Aitraaz:- Zubair Ali ne likha: “Ye rivaayat Qari Abu Bakar bin Ayash (rahimahullah) ke WEHAM ki wajah se ZA’EEF hai…………Kisi Ek Qaabil A’itemaad Muhaddis ne Iski TASHEEH Nahi ki.” [Mahnaama Zarbe Haqq: 21, Safhah: 38; Noorul Ainain, Safhah: 168]

Phir Zubair Ali ne Is WEHAM ko saabit karne ke liye, A’imma-e-Muhaddiseen se Is Hadees per 3 Juroohaat Naqal ki hain.

JARAH# 1: Imaam Yahya bin Ma’een (rahimahullah) ne farmaaya: “Abu Bakar ki Hussain se rivaayat Us ka WEHAM hai, Is rivaayat ki Koi ASAL nahi hai.” [Juz’ Rafayadain, Safhah: 16; Noorul Ainain, Safhah: 168]

YAHYA BIN MU’EEN (rahimahullah) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL:
Yahya bin Mu’een (rahimahullah) ka Is rivaayat ko WEHAM qaraar dena aur Iski ASAL ka Inkaar karna SAHIH Nahi Kyonke Is Hadees ka SHAHID maujood hai.

Sanad (Chain): Muhammad »» Muhammad bin Aabaan bin Saaleh »» Abdul Azeez bin Hakeem (rahmatullahi alaihim)
Matan (Text): Abdul Azeez bin Hakeem (rahimahullah) farmaate hain: “Maine Ibn-e-Umar (raziallahu anhu) ko Namaz ki Ibtida’ me Takbeer-e-Oola kehte waqt Apne Dono Kaano ke baraabar Rafayadayn karte dekha. Iske alawah (Namaz me) Kisi aur Jagah Rafayadain karte Nahi dekha.” [Muatta Imaam Muhammad, Raqam# 108]

ﻗَﺎﻝَ ﻣُﺤَﻤَّﺪٌ , ﺃَﺧْﺒَﺮَﻧَﺎ ﻣُﺤَﻤَّﺪُ ﺑْﻦُ ﺃَﺑَﺎﻥَ ﺑْﻦِ ﺻَﺎﻟِﺢٍ ، ﻋَﻦْ ﻋَﺒْﺪِ ﺍﻟْﻌَﺰِﻳﺰِ ﺑْﻦِ ﺣَﻜِﻴﻢٍ ، ﻗَﺎﻝَ : ” ﺭَﺃَﻳْﺖُ ﺍﺑْﻦَ ﻋُﻤَﺮَ ﻳَﺮْﻓَﻊُ ﻳَﺪَﻳْﻪِ ﺣِﺬَﺍﺀَ ﺃُﺫُﻧَﻴْﻪِ ﻓِﻲ ﺃَﻭَّﻝِ ﺗَﻜْﺒِﻴﺮَﺓِ ﺍﻓْﺘِﺘَﺎﺡِ ﺍﻟﺼَّﻼﺓِ ، ﻭَﻟَﻢْ ﻳَﺮْﻓَﻌْﻬُﻤَﺎ ﻓِﻴﻤَﺎ ﺳِﻮَﻯ ﺫَﻟِﻚَ ”

To ma’loom hua ke Is rivaayat ki ASAL maujood hai aur Yahya bin Ma’een (rahimahullah) ka Aitraaz Is rivaayat per SAHEEH nahi.

Ye rivaayat Muhammad bin Aabaan Raavi ki wajah se HASAN darjah ki hai. [Khilaaqyaat Lil Bayhaqi, Musnad Humaydi, Akhbaarul Fuqaha’ wagherah] ki rivaayaat bhi Mas’alah Waazeh kar deti hain ke Ibn-e-Umar (raziallahu anhu) Khud bhi Tark Rafayadain ki rivaayaat ko rivaayat bhi karte hain.

AL-JAWAAB AS-SAANI:
Kitaab [Juz’ Rafayadain] Imaam Bukhaari (rahimahullah) ki Khud ki Taaleef Nahi hai balke Mahmood bin Is’haq Al-Khiza’i ki Imaam Bukhaari (rahimahullah) se rivaayat hai. Ye Maj’hool Raavi hai aur Iski Kisi MUHADDIS ne Tauseeq Nahi ki.

Rahi Ye baat ke Hafiz Ibn Hajar (rahimahullah) ne Mehmood bin Is’haq Al-Khiza’i ki ek rivaayat ko HASAN kaha hai to Ye bhi Usool ke khilaaf hai kyonke Ibn Hajar (rahimahullah) ne Do Sanado ko zikr kar ke Hadees ko Hasan kaha hai. Shaahid aur Mutaabi’at ki bina per Kisi Hadees ko Hasan kehne se Us ke Tamaam Raaviyo ki Siqahat hargiz saabit nahi hoti. Ibn Hajar (rahimahullah) se Mehmood bin Is’haq ko Na to Hasan Al-Hadees kaha hai na Saheeh Al-Hadees.

Yahya bin Ma’een (rahimahullah) ki Ye Jarah Imaam Bukhaari (rahimahullah) ki Khud ki Taaleefaat me nahi milti, Na [Sahih Bukhari] me, Na [Tareekh Kabeer] me, Na [Zu’afaa Sagheer] me, Na [Aadaab Al-Mufrid] me.. Aur to Aur Ibne Ma’een (rahimahullah) ki Apni Kitabo’n me bhi Ye Jarah Mazkoor Nahi. Ma’loom hua ke Mahmood bin Is’haq ne Ye JHOOT bola hai.

JARAH# 2: Ahmed bin Hanbal (rahimahullah) ne farmaaya: “Isey Abu Bakar bin Ayaash ne Hussain (‘an) Mujahid (‘an) Ibn-e-Umar ki Sanad se rivaayat kiya hai aur Ye BAATIL hai.” [Masa’il Imaam Ahmed rivayat Ibn Haani 1/50; Noorul Ainain Safhah: 168]

AHMED BIN HANBAL (rahimahullah) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL:
Hazrat Ibn-e-Umar (raziallahu anhu) se TARK RAFAYADAIN ki (2) rivaayaat marwi hain.

(i). Ek rivaayat wo hai Jo Humne Peish ki hai Jisme SIQAH Taaba’ee Mujahid (rahimahullah) ne Ibn-e-Umar (raziallahu anhu) ka Amal Peish kiya hai. [Sharah Mu’anil Aasaar 1/225]

عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِيالتَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ.

(ii). Doosri rivaayat wo hai Jisme Hazrat Abdullah bin Umar (raziallahu anhu) ka Qoul aur Rivaayat hai. [Al-‘Illal Darqutni, Jild: 13/ Safhah: 16]

عن حصين ، عن مجاهد ، عن ابن عمر : أنه كان لا يرفع الا في افتتاح الصلاة ، ثم لا يعود .

Imaam Ahmed (rahimahullah) ki Ye Jarah Jo Zubair Ali Zai ne naqal ki hai wo (‘an) Ibn-e-Umar (raziallahu anhu) waali Is Doosri rivaayat per hai Na ke Hamaari Mustadal Daleel per Jo ke (‘an) Mujahid (rahimahullah) ki rivaayat hai. Lihaaza Ye Jarah Hamaari Daleel per Peish karna Sareeh Dhoka hai.

AL-JAWAAB AS-SAANI:
Imaam Ahmed (rahimahullah) ne Hamaari Mustadal Hadees per Jo Jarah Naqal ki hai wo bas Itni hai ke HAAZA KHATA’ (Ye KHATA’ hai) Aur Is Jarah ki wajah bayaan karte hain ke, “Nafe’ aur Saalim, Hazrat Ibn Umar (raziallahu anhu) ki Hadees ko Zyadah Jaante hain aur Mujahid Qadeem Shagirdo’n me se hain aur Kya Nafe’ Zyadah Aa’lam Nahi hain.?” [Masaa’il Imaam Ahmed ba-rivaayat Ibn Haani 1/49]

To Jawaab hai ke, Naafe’ wa Saalim (rahmatullahi alaihim) ki rivaayaat Is Hadees ke mukhaalif nahi hain balke Yaha’n per Yun Tatbeeq di Ja sakti hai ke Ye 2 Mukhtalif Auqaat ke Amal hain. Imaam Ahmed (rahimahullah) ne Is Hadees ke Kisi Ek Raavi per bhi Jarah Naqal Nahi ki hai. Pas  BAATIL waali aur KHATA’ waali dono Juroohaat Mubham hone ki wajah se Mardood hain.

Hafiz Ibn Hajar (rahimahullah) Naafe’ aur Mujahid (rahmatullahi alaihim) ki do Ahadees ke baare me farmaate hain:

ﺃﻥ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ ﻣﻤﻜﻦ ﻭﻫﻮ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻳﺮﺍﻩ ﻭﺍﺟﺒﺎ ﻓﻔﻌﻠﻪ ﺗﺎﺭﺓ ﻭﺗﺮﻛﻪ ﺃﺧﺮﻯ

Ya’ni Dono rivaayato’n ka Maf’hoom ye hai ke Hazrat Ibn Umar (raziallahu anhu) ke Nazdeek Rafayadain Karna WAAJIB nahi hai, Yehi wajah hai ke Aap ne Ek baar Rafayadain kiya Doosri baar Tark kar diya. [Fathul Baari, Kitaab: Abwaab Al-Azaan, Baab: Rafayadain Iza Kabbara wa Iza Rak’a wa Iza Raf’a]

Mullah Ali Qari (rahimahullah) likhte hain:

وقد صح عنه خلاف ذلك فيحمل على نسخ الاول فتامل

“Ibn-e-Umar (raziallahu anhu) se Saheeh taur per Rafayadain Karne ke Khilaaf saabit ho chuka to Ab Ye Is baat per Mehmool hoga ke Pehli Hadees (Ya’ni Rafayadayn karne ki) Mansookh hai.” [Mauzu’aat-e-Kabeer, Safhah: 175]

Imaam Tahaavi (rahimahullah) Is Hadees ke tehat likhte hain: “Ye Ibn-e-Umar (raziallahu anhu) hain Jinhoney Rasoolullah (sallallahu alaihi wa sallam) ko Rafayadain karte dekha Phir Khud Unhoney Aap (sallallahu alaihi wa sallam) ke ba’d TARK kiya to Iska Sabab Yehi hai ke Unke Nazdeek Is Rafa’ ka NASKH saabit ho chuka tha. Aap ke is amal se Rafayadayn karne waalo per HUJJAT Qaayem hogi. ”
Mazeid likhte hain: “Agar Koi Shakhs kahe ke Ye Hadees MUNKAR hai to Usey Jawaab me kaha Jaayega, Is per Kya Daleel hai Tum (Ya’ni Mukhalifeen) Is tak Nahi Pohanch sake.?” [Sharah Mu’anil Aasaar 1/225]

JARAH# 3: Imaam Darqutni (rahimahullah) ne farmaaya: Isko Abu Bakar bin Ayash (‘an) Hussain se rivaayat karte hain aur Ye Abu Bakar ka WEHAM hai Ya Hussain se.”

AL-JAWAAB AL-AWWAL:
Imaam DarQutni (rahimahullah) ne bhi (‘an) Ibn Umar (raziallahu anhu) se Hadees naqal kar ke Jarah ki hai aur Agar Kuch deir ke liye Maan bhi lei’n ke Ye dono Ahadees Ek hi hain bas Matan (Text) ka Ikhtilaaf hai tab bhi Ye Jarah Durust nahi Jab tak ke Weham ko saabit na kiya Jaaye.

AL-JAWAAB AS-SAANI:
Imaam Darqutni (rahimahullah) ki Jarah ki wajah bhi Yehi ma’loom hoti hai ke, Unhoney Is rivaayat ko Isliye Weham kaha Kyonke Ibn-e-Umar (raziallahu anhu) se Un ke Doosre Shaagird Isbaat Rafayadain rivaayat karte hain.

To Hamaara Jawaab ooper guzar chuka hai ke, Ye 2 Mukhtalif Auqaat ke Amal hain. Jab tak Ibn-e-Umar (raziallahu anhu) ko Naskh ki Daleel Na pohnchi Tab tak wo Rafayadain karte rahe aur Jab Naskh saabit hua to TARK kar diya. Ya phir Ye bhi mumkin hai ke Aap kabhi Rafayadain karte aur Kabhi nahi karte.

Phir Zubair Ali Zai ne DOOSRA JAWAB ke tehat Abu Bakar bin Ayash (rahimahullah) ko WEHAM lagi hai Saabit Karne ke liye Ye Jarah Naqal ki hai.

“Abu Bakar bin Ayaash (rahimahullah) Aakhri Umr me IKHTILAAT ka Shikaar ho gaye the.” [Dekhiye Noorul Aynain, Safhah: 170]

AL-JAWAAB AL-AWWAL:
Imaam Abu Bakar bin Ayash (rahimahullah), [SAHIH BUKHARI], [MUQADDAMAH SAHIH MUSLIM] aur [SUNAN ARABA’H] ke Raavi hain. Jam’hoor ke Nazdeek SIQAH hain. [Dekhiye Tehzeeb At-Tehzeeb 7/308-311]

Zubair Ali ne Apni Kitaab ke Qadeem (Old) Edition me Inko Jam’hoor ke Nazdeek ZA’EEF saabit karne ki Koshish ki Lekin Jab Maulana Habeebullah Deirwi (rahimahullah) ne Zubair Ali ki Pol Khol kar rakh di aur Abu Bakar (rahimahullah) ko Jam’hoor ke Nazdeek SIQAH saabit kiya to Phir Zubair Ali ko Ailaaniyah Rujoo’ karna hi pada aur Tasleem kiya ke Ibn Ayash (rahimahullah) Jam’hoor ke Nazdeek SIQAH hain. [Dekhiye Zubair Ali ka Iqraar Noorul Aynain, Safah: 168]

AL-JAWAAB AS-SAANI:
Ibn-e-Hajar (rahimahullah) Abu Bakar bin Ayash (rahimahullah) ke baare me likhte hain: “Siqah Aabid hai lekin Jab Boorhey (Old) ho gaye to Inka Haafzah Kharaab ho gaya Lekin Insey Hadees Likhni SAHEEH hai.” [Taqreeb At-Tehzeeb: 396]

Ibn Abi Haatim (rahimahullah) farmaate hain: “Unsey Shareek aur Abu Bakar bin Ayaash ke baare me Sawaal hua ke Kiska Haafzah Zyadah hai to Unhoney farmaaya Dono baraabar hain Magar Ibn Ayash (rahimahullah) ASAHUL KITAAB hain.” [Tehzeeb At-Tehzeeb 12/35]

Aur Ibn Adi (rahimahullah) farmaate hain: “Maine Inki Koi Hadees MUNKAR Nahi dekhi Jab ke Unsey rivaayat Karne waala SIQAH ho. [Tehzeeb At-Tehzeeb 12/35]

(Aur Is Hadees me Abu Bakar bin Ayash se rivayat karne waale Ibn Abi Shaibah aur Ahmed bin Yunus dono Siqah Raavi hain).

To ma’loom hua ke Abu Bakar bin Ayash (rahimahullah) ka Haafzah Utna bhi KHARAAB Nahi tha ke Inki Ahadees ko Radd kar diya Jaaye. Ba-qoul Ibn-e-Hajar (rahimahullah) Insey Hadees likhna SAHIH hai.

AL-JAWAAB AS-SAALIS:
Abu Bakar bin Ayaash (rahimahullah) per Ikhtilaat ki JARAH Naqal karna Zubair Ali ko Koi Faydah Na dega. Kyonke Aise Raavi Jinka Haafzah Kharaab ho Jaaye Unki Hadees ke baare me Muhaddiseen-e-Kiraam Usool bayaan karte hain.

Ibn Kaseer (rahimahullah) likhte hain: “Aise Logo’n se Jisne IKHTILAAT se Pehle suna hai Wo Rivaayat Maqbool hai aur Jisne ba’d me suna hai Ya SHAKK hai (Ke Ikhtilaat se pehle suna ya ba’d me) To Unki Rivaayat MAQBOOL Nahi hai.” [Ikhtisaar Uloom Al-Hadees, page: 166]

To ma’loom hua ke Aise Raavi ki rivaayat Jiska Haafzah Kharaab ho gaya ho to Uski Wo Rivayatei’n SAHEEH shumaar hongi Jo Us ne Haafzah Kharaab hone se Pehle rivaayat ki hain.

Chunanchah Zubair Ali ne MUKHTALAT Raavi ke baare me Ek Usool bayaan kiya hai: “SAHEEHAIN me Jis Mukhtalat wa Mutaghayyar Al-Hifz Raavi se Istedlaal kiya gaya hai Iski Daleel Ye hai ke Uske Shagirdo’n (Students) ki rivaayaat Ikhtilaat se pehle ki hain (Illa Ye ke Takhsees saabit ho Jaye).” [Noorul Aynain, Safhah: 95]

Aur ek Jagah likha ke: “Mukhtaliteen ki SAHEEHAIN me Ba-taur Hujjat Rivaayaat ka Matlab Ye hai ke Wo Ikhtilaat se Pehle ki hain. Ye Qoul doosre Qaraa’in ki Roshni me Bilkul SAHEEH hai.” [Maqaalaat, Jild: 1/ Safhah: 435]

To Zubair Ali Sahab ke Apne In Usoolo’n se Ye Waazeh ho gaya ke SAHEEHAIN (Ya’ni Bukhari wa Muslim) me Mukhtalat Ya Kharaab Haafzah waale Raavi ki Rivaayaat Jin Shaagirdo’n (Students) se marwi hain wo Shaagird Haafzah Kharaab hone se Pehle ke Raavi hote hain.

Chunanchah Hamaari Peish kardah TARK RAFA-YADAIN waali Hadees Jiski TAKHREEJ Imaam Tahaavi (rahimahullah) ne ki hai, Usme Abu Bakr bin Ayaash (rahimahullah) se rivaayat karne waale Un ke Shagird hain Ahmed bin Yunus (rahimahullah).

Lekin Zubair Ali ne Khiyanat karte hue Ahmed bin Yunus (rahimahullah) ko SANAD se hi Ghayab kar diya tha Jaisa ke humne shuroo’ me bayaan kiya hai. Is Khiyanat ki wajah Ye thi ke Ahmed bin Yunus (rahimahullah), Abu Bakar bin Ayaash (rahimahullah) ke Qadeem As-Samaa’ Shagird the Ya’ni Unhoney Is Hadees ko IKHTILAAT se pehle suna hai. Aur Ye Hadees Bilkul SAHEEH hai.

AHMED BIN YUNUS (rahimahullah) KA IKHTILAAT SE PEHLE SUNNE KA SABOOT:

Ab Hum [SAHIH BUKHARI] ki Ek Hadees per Nazar daalte hain to Iski Ek rivaayat me Abu Bakr bin Ayaash (rahimahullah) se Unke Shagird Ahmed bin Yunus (rahimahullah) rivaayat karte hain.

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ حَدَّثَنَا أَبُو بَكْرٍ يَعْنِي ابْنَ عَيَّاشٍ عَنْ حُصَيْنٍ عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ أُوصِي الْخَلِيفَةَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ وَأُوصِي الْخَلِيفَةَ بِالْأَنْصَارِ الَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِ أَنْ يُهَاجِرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَقْبَلَ مِنْ مُحْسِنِهِمْ وَيَعْفُوَ عَنْ مُسِيئِهِمْ.

كِتَاب : تَفْسِيرِ الْقُرْآنِ
بَاب : وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ

SANAD: Ahmed bin Yunus »» Abu Bakar Ya’ni Ibn-e-Ayaash »» Hussain »» Amr bin Maimoon »» Umar (raziallahu anhu)..

To saabit hua ke Ahmed bin Yunus (rahimahullah) SAHEEHAIN ke Raavi hone ki wajah se Zubair Ali ke Usool ke Tehat Ye Qadeem As-Sama’ Shagird hue aur Unhoney Abu Bakar bin Ayaash (rahimahullah) se Ikhtilaat (Hafzah Kharaab hone) se Pehle Rivaayat ki hai.

Chunanchah Is Rivaayat ko SHAHEED karne ke liye Zubair Ali Zai ne Jo IKHTILAAT ka Ilzaam Abu Bakar bin Ayaash (rahimahullah) per Lagaaya hai Uske Khud ke hi bayaan kardah Usoolo’n se BAATIL saabit hua. Aur Ye Hadees SAHEEH saabit hui. (Fa Lillahil Hamd)

Jab Ye Hadees Usool-e-Hadees ki Roshni me SAHEEH saabit ho gayi hai to Phir Is Hadees per MUHADDISEEN ka Aitraaz karna Ya Phir Abu Bakar bin Ayash (rahimahullah) per WEHAM ka Aitraz karna Mardood (rejected) hai.

AITRAAZ: Zubair Ali ne Ikhtilaat saabit karne ke liye mazeid likha: “Imam Bukhari (rahimahullah) ne Tafseel se bataaya hai ke Qadeem Zamaane me Abu Bakar bin Ayash (rahimahullah) is rivaayat ko (‘an) Hussain (‘an) Ibraheem (‘an) Ibn Mas’ood Mursal (Munqata’) Mauqoof bayaan karte the aur Ye baat Mehfooz hai. Pehli baat (Ye Mutanaaze’ Hadees) Khata’ Faahish hai Kyonke Isne (Ya’ni Ibn Ayaash) ne Isme Ibn Umar (raziallahu anhu) ke As’haab ki Mukhaalifat ki hai. Imaam Bukhaari (rahimahullah) ka Ye Qoul Jarah Mufassar hai Jo Allah ki Qasam Mundamil nahi ho sakti. [Nasbur Raayah 1/409; Noorul Aynain, Safhah : 170]

Iske ba’d Zubair Ali ne [Safhah: 171] per Hussain (rahimahullah) se rivaayat ki Takhreej ki hai.

IMAAM BUKHARI (rahimahullah) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL:
Imaam Zayla’i (rahimahullah) ne Jo likha: “Imaam Bukhari (rahimahullah) ne Tafseel se bataaya hai……….bayaan karte the aur Ye baat Mehfooz hai.”

Ye Imaam Bukhari (rahimahullah) ka Qaul Nahi hai. Imaam Bukhari (rahimahullah) ki taraf Mansoob Kitab [Juz’ Rafaedayn] me bhi Ye Qoul maujood nahi hai albattah Usme Itna Zaroor hai ke “Abu Bakar bin Ayash ne Ibne Umar (raziallahu anhu) ke As’haab ki Mukhalifat ki hai.” Lekin Ye Qaul bhi Imaam Bukhari (rahimahullah) ki Khud ki Taaleef (Likhi hui Kitab) me bhi Nahi. Aur Na [Nasbur Raayah] me Iski Mukammal SANAD maujood hai.

Zubair Ali Zai ne khud likha hai: “BE-Sanad Baat Mardood Hoti Hai.” [Qayaam-E-Ramazaan, Safhah: 90]

Chounke Yaha’n matlab ki baat thi isliye Be-Sanad Aqwaal bhi Qubool hain.

Yaad rakhei’n ke Kitaab [Juz’ Rafayadain] Imaam Bukhari (rahimahullah) ki Taaleef nahi hai balke Mahmood bin Is’haq Majhool Raavi ki rivaayat hai Jo Imaam Bukhari (rahimahullah) se rivayat karta hai.

Zubair Ali ne Jo (Naam Nihaad) TAKHREEJ peish ki hai isme se Koi Ek SANAD bhi Abu Bakar bin Ayash (‘an) Hussain (‘an) Ibraheem Naqa’i ki maujood Nahi hai. Ye (Naam Nihaad) Takhreej sirf Dhoke se zyadah Kuch Nahi.

AL-JAWAAB AS-SAANI:
Agar Ek Lamhah ke liye Ye maan bhi liya Jaaye ke Ye Jarah Imaam Bukhari (rahimahullah) se Saabit hai tab bhi Ye Jarah Qabil-e-Qubool nahi Kyonke Imaam Bukhari (rahimahullah) ne Abu Bakar bin Ayash (‘an) Ibraheem Naqa’i (‘an) Hussain (‘an) Ibn-e-Mas’ood (raziallahu anhu) ki Sanad se Ek bhi Hadees peish nahi ki aur Na Kisi Hadees ki Kitab me Is SANAD ki Koi Hadees maujood hai.

Aur Humne Usool-e-Hadees ki Roshni me saabit kar diya hai ke, Ibn Ayaash (rahimahullah) ne Ye Hadees IKHTILAAT se pehle suni hai.

Ye Kya Ajeeb baat hui ke Imaam Bukhari (rahimahullah) Khud hi Ibn Ayash (rahimahullah) se [SAHIH BUKHARI] me Ahadees Le aayei’n aur Unhi per IKHTILAAT ki Jarah bhi karei’n.? Sahih baat to Ye hai ke Imaam Bukhari (rahimahullah) ki taraf Mansoob Ye Jarah Saabit nahi balke KHATA’ (Ghalti) hai.

HADEES KO SHAAZ SAABIT KARNE KI KOSHISH:

Zubair Ali ne likha: “Abu Bakar bin Ayash (rahimahullah) ne Aakhri Umar me Hafzah Kharab hone ke ba’d Jo rivaayat bayaan ki hai isme Unhoney bohat se SIQAH Raaviyo’n ki Mukhalifat ki hai, Lihaaza Unki Ye rivaayat SHAAZ hui. Aur Shaaz Mardood ki Ek Qism hai.” [Noorul Ainain, Page: 172]

AL-JAWAAB:
Humne Usool-e-Hadees ki Roshni me ooper saabit kar diya hai ke, Ye rivaayat IKHTILAT se pehle ki hai to In ke Hifz per Koi Kalam nahi.

Ibne Kaseer (rahimahullah) likhte hain: “Agar Ek SIQAH Raavi aisi rivaayat bayaan kare Jisme Wo Logo’n ki Mukhalifat kare to Ye rivayat SHAAZ Ya’ni Mardood hai. Is Baab me Wo rivaayat Nahi Jo Siqah bayaan kare aur Doosre Bayaan na karei’n balke Agar Raavi AADIL ZAABIT HAAFIZ ho to Ye Maqbool hoti hai. Agar Usey Radd kar diya Jaaye to Is qism ki bohat si rivaayaat Radd ho Jaati hain aur Bohat se Masaa’il Dalaa’il se Khaali ho jaate hain.” [Ikhtisaar Uloom Al-Hadees]

Mazeid Likhte hain ke, “Agar Tafarrud karne waala Haafiz na ho Magar Aadil Zaabit ho to Uski rivayat HASAN hoti hai aur Agar Ye SHART Na Paayi Jaaye to phir Ye rivayat Mardood hoti hai.” [Ikhtisaar Uloom Al-Hadees]

Abu Bakar bin Ayash (rahimahullah) Siqah wa Sudooq hain Jis ka Iqraar Khud Zubair Ali Zai ne kiya hai. Haqeeqat to Ye hai ke Ibn Ayaash (rahimahullah) ne Kisi Siqah Raavi ki Mukhalifat nahi ki hai aur Agar Mukhalifat ka Ilzaam agar Kisi per lagta hai to Wo Mujahid bin Jabeer (rahimahullah) per lagega Lekin Ye Zabardast SIQAH Taaba’ee hain. Aur in per Jarah karne ki Himmat Kisi Ghair-Muqallid me nahi hai.

Jab ke Aham nuktah yahan per ye bhi hai ke Mujahid (rahimahullah) ne bhi Koi Mukhalifat nahi ki hai balke Yaha’n mumkin hai ke, Ibn Umar (raziallahu anhu) NASKH ka Ilm hone se pehle Rafayadain karte the aur ba’d me Jab Rafayadain ke Naskh ka Ilm hua to TARK kar diya ho aur Isey Mujahid (rahimahullah) ne dekh liya aur bayaan kar diya Ya phir Ibn-e-Umar (raziallahu ta’ala anhu) Kabhi Rafayadain karte the aur Kabhi nahi.

Lihaaza Ye Hadees Mukhaalif nahi, Is per SHAAZ ki Jarah Mardood hai.

Aur Agar Koi Kahe ke, Shayad Ibn Umar (raziallahu anhu) Rafayadain Bhool gaye to Jawaab ye hai ke Jo Amr din Raat Kayi dafa’h peish aata hai Usko Bhoola Nahi Jaata. Aur Agar bhool hui bhi hai to Ek Jagah ho sakti hai Jab ke Rafayadain Namaz me kayi Jagah per hota hai to In sab Jagaho’n per Kaise Bhool ka Shikaar ho gaye.?

Aur Waaqe’ me Bhool hui hai to Phir Ye DALEEL-E-AKBAR hai ke Rafa-Yadain SUNNAT nahi aur Rozaanah Nahi hua karta tha.

Is darj baala Tehqeeq se ma’loom hua ke, Ibn Umar (raziallahu anhu) se TARK RAFA-YADAIN ki Mauqoof Hadees SANADAN aur MATANAN bilkul SAHIH aur SAABIT hai.

SAHEEHAIN KE RAAVI PER JARAH KARNE WALA BID’ATI:

Ulema’-e-Deoband ne SAHEEHAIN (Bukhari wa Muslim) ke Raaviyo’n per Ilzaami Taur per A’immah Jarah wa Ta’deel se JARAH Naqal ki to Zubair Ali Zai ne Unko BID’ATI aur MUSALMANO KI RAAH KE KHILAAF chalne waala saabit karna chaaha.

Chunanchah Zubair Ali ne likha: “Magar Kise Ma’loom tha ke aisa Daur aane waala hai Jab Musalmano ki Raah ke khilaaf chalne waale BID’ATI SAHEEHAIN (Bukhari wa Muslim) ki Ahadees aur RAAVIYO’N per Andha Dhund Hamley karenge.”

Phir Iske ba’d Maulana Sarfaraz Safdar (rahimahullah) aur Habeebullah Deirwi Deobandi ki Kitabo’n se Kul 8 Hawalaat diye hain Lekin Inme se Koi bhi Hadees SAHEEHAIN (Bukhari wa Muslim) ki nahi hai Albattah Raavi SAHEEHAIN ke hain.

Lekin Zubair Ali Logo’n ko Ye baawar karaana Chaah raha tha ke Ulema-e-Deoband ne Saheehain ki Ahadees per hi Jarah naqal ki hai.

Chunanchah Mazeid likha: “Ye Log Saadah Loh Musalmaano me SAHEEHAIN ki Izzat me Kami ki Koshish karenge magar Chaand ki taraf Thookne waale ka Thhook Us ke Munh per hi padta hai. In sha’ Allah Bid’atiyo’n ki Ye Koshishei’n bilkul hi Raaigaa’n (Waste) Jayengi.” [Dekhiye Noorul Aynain, Safhah: 32, 33]

ZUBAIR ALI ZAI APNE HI USOOL SE BID’ATI:

Maulana Sarfaraz Safdar aur Habeebullah Deirwi (rahmatullahi alaihim) sirf Naaqil hain. Asal Jarah to Aimma Jarah wa Ta’deel ne ki hai to Sab se pehle BID’ATI ka Ilzaam to un per lagega.

Aur Zubair Ali Zai ne Abu Bakar bin Ayash (rahimahullah) Jo [SAHIH BUKHARI] ke Raavi hain Un per JARAH Naqal kar ke Khud ke hi bataaye hue Usool se BID’ATI hai aur MUSALMANO KI RAAH KE KHILAF CHALNE WALA aur USKA THHOOKA USKE MUNH PER aur Uski KOSHISH RAAIGAA’N hai.

Zubair Ali Zai ne Apni Kitaab [Noorul Aynayn] me SAHEEHAIN ke Kul 12 Raaviyo’n per JARAH ki hai.

BUKHARI WA MUSLIM KE RAAVIYO’N PER ZUBAIR ALI KI JARAH:

1. Sufyan Sauri (rahimahullah) Bukhari wa Muslim ke Muttafiq Raavi hain. Zubair Ali ne in per Jarah ki hai. [Noorul Aynayn, Safhah: 48, 134, 138, 140, 216 wagherah, Tiba’: 2006]

Isi tarah Ghair-Muqallid Mubarakpuri ne [Abkarul Minan, Safhah: 212] aur Ghair-Muqallid Dawood ne [Ahl-e-Taqleed, Safhah: 722, 723, 728] per in per Jarah naqal ki hai.

2. Qatadah (rahimahullah) Ye bhi Bukhari wa Muslim ke Raavi hain. In per bhi Jarah ki gayi. [Noorul Aynayn, Safhah: 102, 190]

Isi tarah Mubarakpuri ne [Tahqeequl Kalaam, Jild: 2/ Safhah: 58] Mohammad Gondolvi ne [Khairul Kalaam, Safhah: 302] aur Irshadul Haq Asri ne [Tauzeehul Kalaam, Safhah: 688] per Jarah naqal ki hai.

3. Saeed bin Abi Arooba (rahimahullah) Bukhari wa Muslim ke raavi hain. In per bhi Jarah ki gayi hai. [Noorul Aynayn, Safhah: 102, 189]

4. Zuhri (rahimahullah) Bukhari wa Muslim ke raavi hain. In per bhi Jarah ki gayi hai. [Noorul Aynayn, Safhah: 118, 217 wagherah]

5. Hameed At-Taweel (rahimahullah) Bukhari wa Muslim ke Raavi hain. In ko bhi Zubair Ali ne Jarah ka nishaana banaya. [Noorul Aynayn, Safhah: 50, 191]

In ke alawah aur 7 raavi hain. Dekhye [Noorul Aynayn, Safhah: 50, 145, 164, 170, 258, 286, 296]

Kya Is ke ba’d bhi Zubair Ali aur deegar Ghair-Muqallid Ulema’ ke BID’ATI hone me Koi Shakk Baaqi ho sakta hai.?

ULEMA’-E-DEOBAND KI JARAH KI HAQEEQAT:

Raaviyo’n per JARAH QADAH karna Ulema’-e-Ahnaf ka Usool Nahi hai balke Ye Mukhalifeen ka Usool hai. Hadees ke Ma’mool biha aur Ghair Ma’mool biha hone ke liye Ahnaf ke Usool Kuch aur hain. Pas Mukhalifeen ke Zulm ko Zaahir karne ke liye Ahnaaf Ilzaami taur per Mukhalifeen ke Usool ke Mutaabiq Raaviyo’n per JARAH Naqal karte hain Na ke Haqeeqi taur per.

Waha’n Andaaz Ye hota hai ke Jis Hadith par HANAFIYAH amal karte hain Wo Tum (Ghaer-Mukallidin 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.

Qara’een-e-Kiraam! Alhamdulillah, Is SAHIH HADEES per Zubair Ali Zai ke Tamaam Shubhaat wa Wasawis Jo Unki Kul Kaa’inaat thi ke Mukammal Jawaabaat de diye hain. Ahnaaf se Mehaz Adawat, Bughz aur Dushmani me Zubair Ali ne SAHIH HADEES ko SHAHEED kar ke JHUTLANA chaaha Lekin Haqq ba-Zaroor GHALIB aayega.

Aise Dushmanan-e-Sunnat se Allah ki Panah ho. (Aameen)

Wallaahu Aa’lam Bis-Sawaab.

Min-Jaanib: Sameer Mughal

http://Tinyurl.com/raddgm

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