Allah Ta’ala farmata hai:
‘Aur Ham Ne Aap Ki Taraf Zikar Naazil Kiya Hai Taake Aap Logo’n Par In Ta’aleemaat Ko Waazeh Karei’n Jo Inki Taraf Naazil Ki Gai Hain Take Wo Ghaur o Fikr Karei’n.’
Surah Nahal, ayat- 44.
Rasoolullah ﷺ ne farmaya: ‘Yaad rakho mujhe Quran e Majeed aur iske saath is jaisi ek aur cheez (Sunnat) di gai hai.’
Sunan Abu Dawood: as Sunnah, Baab Fee luzoomus Sunnah, hadith- 4604. Imam Ibne Hibban ne Saheeh kaha.
Aur Jis tarha Allah Ta’ala ne apni ataa‐at ko farz kiya hai isi tarha apne Rasool ki ataa‐at ko bhi laazim qarar diya hai, farmaya:
‘Aye Ahle Emaan! Allah Ki Ataa‐at Karo Aur (is ke) Rasool Ki Ataa‐at Karo. Aur (is ataa‐at se hat kar) Apne Amaal Ko Baatil Na Karo.’
Surah Muhammad, ayat-33.
Maloom hua ke Quran e Majeed ki tarha Sunnat e Nabawi bhi sharai daleel aur hujjat hai magar sunnat se daleel lene se qabl is baat ka ilm hona zaroori hai ke aaya wo sunnat Rasool Allah se saabit bhi hai ya nahi?
Hazrat Abu Huraira r.a. se marvi he ke Rasulullah ﷺ ne farmaya: “Akhri zamanay mein kuch aise (jhootay) zahir hongy jo tume aise hadeesien sunayen ge jo tum ne aur tumhare abao ajdad ne bhi nahe suni honge. Lihaza in se mehfooz rahna ke kaheen tume gumrahi ya fitnay mein mubtala na kar dein.
Muqaddamah Sahih Muslim, hadith- 16.
[Is hadith se koi ye na samjhe ki ye aj ke zamane ki baat ho rahi hai. Ye Imam Muslim ke zamane ki baat ho rahi hai. Wo kah rahe hai ki mai isi liye to ye kar raha hu kyuki log jhuti ahadith gadh rahe hai. Jaise baaz log kahte hai ki ye log nayi nayi hadise laate hai. Ab nayii kaise?? Kya Sahih Bukhari nayi likhi hui kitab hai? Ap aur agar ap ke ajdaad jahil rahe hai to iski wajeh se ye log ham par ye hadith fit kar rahe hai. Jaise ek Muhawra hai ki chor bhi kahe chor chor. Toh ab Mai Ibrahim a.s. wala jumla bolunga, “Tum aur tumhare aabao-ajdaad bhi gumraah the”. Agar Unhone Bukhari nahi padhi jo ki nearly 1200 saal pahle likhi gayi thi to kya ye hamari galti hai, Apko agar pata nahi laga ki Sahih al Bukhari ya Sahih Muslim me namaz ka tarika kya hai to is ki wajah se ham par ye hadith fit karoge. Ye to tab lagao ge jab ham koi nayi hadith pesh kare jiska kitab wa sunnah me koi dalail nahi hai jaise inke kuch moviyo ne mil kar ek hadith banayi hai jo dunya ki kisi hadith ki kitab me maujud nahi hai ki Sahaba aur Munafik namaz me But(idol) rakh kar aate the isliye RasoolAllah ﷺ rafa yadain karte the. Agar ye hadith dunya ki kisi hadith ki kitab me likhi hui ho chahe zaif sanad ke sath ho to ham rafa yadain chhor denge. Hadeese to ye gadh rahe hai ].
Isi liye Rasool ALlah ne daraya hai, ‘RasollAllah ﷺ ne farmaya Mujh par jhoot mat bandho jo shaks meri taraf jhut mansub karega wo jahannam me dakhil hoga.’
Muqaddamah Sahih Muslim, hadith- 6.
Imam Daarequtni farmate hain: Rasool Allah ne apni taraf se (baat) poh’nchadene ka hukam dene ke baad apni zaat paak par jhuth bolne wale ko aag ki waeed (T: Warning) sunai hai lehaza is me is baat ki daleel hai ke Aap ne apni taraf se Zaeef ki bajae Saheeh aur Baatil ki bajaae Haq ke poh’ncha dene ka hukam diya hai nake har is cheez ke poh’ncha dene ka jis ki nisbat Aap ki taraf kardi gai. Is liey Nabi e Akram ne farmaya: ‘Aadmi ke jhoota hone ki liey yehi kaafi hai ke wo har suni sunaai baat bayan karde.’
(Muslim: al Muqaddama, Baab an Nahi anil Hadees bikul Maa sama’a, 5)
Imam Muhammad bin Idrees Shafai farmate hain: ‘Ibne Sereen, Ibraheem Naqhai, Taous aur deegar Tabaeen (Rahimahulla ta’ala ajamaeen) ka ye mazhab hai ke hadees sirf Thiqha (T: People of Truth) se hi li jaaegi aur muhaddiseen me se maine (Imam Shafai) ne kisi ko is mazhab ka muqhalif nahi paya.’
(Al Tamheed by Ibne Abdul Barr)
Muta’adid Sahaba Ikram (riziallahu anhum ajmaeen) se ye sabit hai ko wo hadees ke bayan karne me intehai ehtiyat barta karte the.
Ibne A’adi r.a. farmate hain: ‘Sahaba (riziallahu anhum ajmaeen) ki ek jamat ne Rasool Allah se hadees bayan karne se mahez is liey garez kiya ke kaheei’n aisa na ho ke hadees me ziyadati ya kami hojae aur wo Aap ke is farman (jo shaqs mujh par a’amadan jhuth bolta hai is ka thikana aag hai) ke misdaaq qarar pae’n.’
Imam Muslim farmate hain: ‘Jo shaqs zaeef hadees ke zo’af (weekness) ko janne ke bawajood is zo’af ko bayan nahi karta to wo apne is fa’al ki wajah se gunahgar aur awamunnas ko dhoka deta hai kyou’nke mumkin hai ke is ki bayan karda ahadees ko sunne walal in sab par ya in me se baaz par amal kare aure mumkin hai ke wo sab ahadees ya baaz ahaadees akazeeb (jhoot) ho’n aur ki koi asal na ho jabke saheeh ahadees is qadr hain ke inke hote hue zaeef ahadees ki zarurat hi nahi, bahot se log zaeef aur majhool asaaneed (T: Unknown Narrations) wali ahadees ko janne ke bawajood bayan karte hain mahez is liye ke awanunnas me inki sohrat ho aur ye kaha jaae ke inke paas bahot ahaadees hain aur is ne bahot kitabei’n taleef kardi hain, jo shaqs ilm ke muamle me is rawish ko iqhtiyar karta hai is ke liye ilm me kuch hissa nahi aur ise A’alim kahne ki bajae jaahil kehna ziyada munasib hai.’
(Muqaddama Saheeh Muslim, V1 P177‐179)
Imam Ibne Taimiyya farmate hain: ‘Aimma me se kisi ne nahi kaha ke zaeef hadees se waajib ya mustahab amal saabit ho sakta hai. Jo shaqs ye kahta hai is ne ijma ki muqhalifat ki.’
(At Tawassul wal Waseelah).
Yahya bin Moeen, Ibne Hazam aur Abu Bakar Ibne al Arabi r.h. ke nazdeek Fazaael e A’amaal me bhi sirf maqbool ahaadees hi qaabil istedlaal hain.
(Qawaed al Tahdees)
Shaikh Ahmad Shakir, Shaikh Albaani aur Shaikh Mohammad Mohiuddin Abdul Majeed aur deegar muhaqqhiqeen ka bhi yehi mauqaf hai.
Imaam Nawawi farmate hain: ‘Muhaqqhiqeen Muhaddiseen aur Aimma ka kahna hai ke jab hadees zaeef ho to iske bare me you’n nahi kahna chaahie ke Rasool Allah ne farmaya. Ya Aap ne kiya hai. Ya Aap ne karne ka hukam diya hai. Ya mana kiya hai aur ye is liye ke Jazam ke Seghe riwayat ki sehat ka taqaza karte hain, lehaza in ka itlaaq isi riwayat par kiya jana chaahiey jo saabit ho warna insaan Nabi par jhut bolne wale ki maanind hoga magar (afsos ke) is usool ko jamhoor fuqaha, aur deegar ahle ilm ne malhooz nahi rakha, siwa e muhaqqhiqeen muhaddiseen ke aur ye qabeeh qism ka tasaahil hai, kyou’nke wo (Ulama) bahot si saheeh riwayat ke bare me kah dete hain ke Nabi e Rehman se riwayat ki gai hai aur bahot se zaeef riwayat ke bare me kahte hain ke ‘Aap ne farmaya’ ise falaa’n ne riwayat kiya hai aur ye saheeh tareqe se hat jaana hai.’
(Muqaddamah al Majmooa’a)
Rasoolallah ﷺ ne farmaya Kisi shaks ke jhutha hone ke liye yahi baat kafi hai ki wo har suni sunai baat ko aage bayan karde.
Muqaddama Sahih Muslim, Hadith no 9.
Hazrat Abdullah Bin Masood r.a. se marvi hai ki, Baaz waqt shaitan Insani surat mein kisi Qaum ke pas aa kar jhooti hadees bayan karta hai aur jab logon mein intshaar waqia ho jata hai to in mai se aik shaks kahta hai ki Maine aik shakhs se yeh hadees suni he jis ka chehra tu mein pahchanta hon magar is ka naam nahi janta. [yani wo admi jiski hadith bayan ki jarahi hoti hai darasal shaitan hota hai].
[Aur isi liye Asma wa Rijal ka ilm qayam kiya gaya hai ki pata chale ki hadith ka bayan karne wala kaun hai. Aesa nahi ki ek Buzurg farmate hai, Hazraat farmate hai, sarkar farmate hai, bas farmate hi hai lekin farmane wale ka pata hi nahi nai.]
Muqaddama Sahih Muslim, Hadith no. 17.
Hazrat Mujahid bayan farmate hai Hazrat Ibn Abbas ne farmaya ke ek wo waqt tha ke jab ham kisi se ye sunte ke Rasool ﷺ ne farmaya to hamari nigahe dafatan be-ikhtiyar us ki tarah lag jati thi aur ham bade gaur se uski hadith sunte the lekin jabse logo ne zaif aur har kism ki ahadith bayan karna shuru kar di, to ham sirf usi hadith ko sunte hai, jis hadith ko ham pahle se jante ho [ki ye sahih hadith hai].
Muqaddama Sahih Muslim, Hadith no 21.
Hazrat ibn Sayreen ne farmaya ki pahle log isnaad ki tahkeek nahi kiya karte the lekin jab Deen me biddat aur fitne dakhil ho gaye to logo ne kaha ki apni apni sanad bayan karo, pas jis hadith ki sanad me ahle sunnat raawi dekhte to hadith qubul kar lete aur agar sanad me ahle biddat ko dekhte to Hadith chhor dete.
Muqaddama Sahih Muslim, Hadith no 27.
Ali bin Mashar ka bayan hai maine aur Hamza ne Ibn Abi Ayash se takriban 1000 ahadith ka sama kiya hai (suna hai). Magar jab mai Hamza se mila to unhone bataya ki Maine Nabi ﷺ ki khwab me ziyarat ki Toh Ap ﷺ ke samne maine Ibn Abi Ayash se suni hui ahadith bayan ki to ap ﷺ ne un maise 5 ya 6 ke alawa kisi bhi hadith ke sahih hone ki tasdeek nahi ki.
Muqaddama Sahih Muslim, Hadith no 79.
Ma’aloom hua ke saheeh aur zaeef riwayat ki pehchaan aur in me tameez karna is liey bhi zaroori hai ke Rasool Allah ki taraf ghair saabit shuda Hadees ki nisbat karne se bacha jaa sake. Alaawa azeei’n amalan jo kuch ho raha hai wo is se kahee’n ziyada qhatarnaak hai mufad paras ulama e soo sirf Fazaael hi nahi balke A’aqaaed o A’amaal ko bhi mardood blake mauzoo (manghadat)
riwayat se sabit karne ki koshish karte hain aur logo’n ko ye tassur dete hain ke ‘Awwal to ye ahadees bilkul saheeh hain, agar koi hadees zaeef hui to bhi koi harj nahi kyou’nke Fazaael e A’amaal me zaeef hadees bil‐ittefaq qabil e qubool hoti hai.’
Is me shak nahi ke deen e Islam ka asal muhafiz Allah Ta’ala hai lehaza ye nahi ho sakta ke Deen e Ilaahi ki koi baat marwi nahi ya marvi to ho magar iski tamam riwyaat zaeef (Hasan waghaira se kamtar) ho’n, aur ye bhi nahi hosakta ke ek cheez Deen e Ilaahi na ho magar maqbool ahadees ke zaqhire me maujood ho. Doosre alfaaz me jo asal deen hai wo maqbool riwayat me maujood hai,\ aur jo Deen nahi hai is riwayaat par mausar jarah maujood hai in haqhaeq ke pesh nazar zaroori hai ke zaeef hadees se istedlal ka darwaza band rahne diya jaae. Wallahu A’alam
Allah se dua hai ki wo hame Deen aur Hadeeth me chaan been karne ki quwwat bakshe jis tarha ham dunya me har chiz chaan bin ke chunte hai. aameen.
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