Ye Ilm Deen Hai Toh Dekho Apna Deen Kis se Le Rahe Ho | Is Qawl ki Tahkeek

Kuch bhai jo bina tahkeek kiye aur aankh band kar ke ulema ki baat maan lete hai wo ek qawl pesh karte hai,

۩ Ibn Sireen kahte hai,

إِنَّ هَذَا الْعِلْمَ دِينٌ فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ

'Beshak ye Ilm Deen hai toh ap ye dekho ki ap apna Deen kisse le rahe ho.'

Muqaddamah Sahih Muslim, hadees- 26.

Ab bina is hadees ke aage piche dekhe, bina iska pasmanzar samjhe wo is qawl se Deen ka ek usool bana lete hai ki sirf Apne firqe ke ulema ko sunna chahiye aur sirf unhi se deen ka koi bhi ilm lena chahiye..

Haalanki agar is usool ko maan liya jaaye toh ek shia zindagi bhar shia hi rahe aur ek barelwi zindagi bhar barelwi hi rahe kyuki is usool ke mutabik toh dusre ulema ki na toh baat sunni chahiye aur na hi ilm lena chahiye. Kyuki jab ek galat aqeedah wala shaks apne ulema ko chor kar dusre ko sunta hai tab hi use pata chalta hai ki kis ki baat behtar hai, agar ye usool maan liya jaye fir kyu kar koi apne firqe ke alawa dusre logo ki baat sune.

Ab aaiye Ibn Sireen r.h. ke is qawl ki haqiqat jaante hai,

Ibn Sireen r.h. ka ye qawl Sahih Muslim ke Muqaddamah se hai ki unhone kaha ki, 'Ye ilm Deen hai toh ap ye dekho ki aap apna Deen kisse le rahe ho.'

Pahli baat ye hai ki Ibn Sireen r.h. ka ye qawl aam ilm ke bareme nahi hai balki isnaad yaani usool e hadees ke ilm ke baare me hai.

Imam Muslim ne is hadees par ye baab baandha hai "باب فِي أَنَّ الإِسْنَادَ مِنَ الدِّينِ" yaani "Isnaad Deen me se hai."

Aur baab me aage ye likha hua hai,

'Isnaad Deen me se hai, aur isnaad ko qubul nahi kiya jaata hai jab tak ke wo siqah (trustworthy) raawi na ho.'

(scan dekhne ke liye click kare)

To isse baat wazeh hui ki yaha par Ibn Sireen r.h. isnaad ki ilm ki baat kar rahe hai na ki aam ilm e deen ki. Aur ye dono ilm me bahot farq hai. Usool e hadees ka ilm ek alag ilm ki speciality hai. Aur isme itni zyada sakhti karni bahot zaruri hai kyuki aam ilm toh kitab o sunnat se pata chal jata hai ki kitna sach hai lekin is field me sab kuch ek raawi par depend hota hai, jo bhi raawi Rasoolullah ﷺ ke taraf nisbat kar ke bolega wo Ummat ka Deen ban jayega. Jab ki aam ilm to kitab o sunnat me dekhne ke baad asani se pata chal jaata hai ki kahne wala shaks sach kah raha hai ya jhut.

Misaal ke taur par isi Sahih Muslim ke Muqaddamah ki hadees no. 30 me likha hai,

Ibn Abi Zinad apne walid se riwayat karte hai ki maine Madinah me aese 100 aadmiyo ko paaya hai jo nek sirat the magar unhe hadees riwayat karne ka ahal nahi samjha jata tha, aur unki hadees qubul nahi ki jati thi, kaha jata tha ki ye is (ilm) ke ahal nahi hai.

Sahih Muslim ka Muqaddamah, hadees- 30.

Ye isliye kyuki in logo ko usool e hadees ka ilm nahi tha, yaani koi bhi akar hadees ke naam par inhe kuch suna de to wo ise hadees samajh kar aage bayan kar denge. Toh isi liye usool e hadees ke ilm par aam deeni ilm ka qiyas nahi kiya ja sakta warna fir upar ki hadees ke mutabik toh jo shaks ilm e hadees ya ilm e isnaad se waqif na ho usse ilm lena haraam ho jayega unke usool ke nazdeek.

Dusri baat hamare Deen ne hame ye sikhaya hai ki jab ap kisi se ilm lete ho to uska rang, nasal, zuban, mazhab, zaat, firqa nahi balki uski daleel dekho. Dekho kya wo apni baat ke daleel me Quran ya sahih hadith pesh kar raha hai ya nahi. Rasoolullah ﷺ ne khud farmaya hai ki jab tak Allah ki kitab aur meri sunnat ko mazbuti se pakde rahoge tab tak gumrah nahi hoge. [Mustadrak al Hakim, hadees - 318, sahih].

Allah se dua hai ki wo hame deen par gaur o fikr karne waala talib e ilm banaye aur hame ulema ki taqleed se mahfooz rakhe. aameen.

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Khilaafat E Rashida Ke 30 Saal Wali Hadees Ke Aetrazaat Ka Tahkeeki Jayeza

Is mazmoon mein hum mashahur ahadees "Mere baad khilaafat 30 saal" ki tahqeeq o takhreej pesh kar rahe hai taaki aam logo par bhi haq wazeh ho jaye.

Imam Abu Dawood Al-Sajsatani ne Kitaab Al-Sunan (jild 2 safa 29 kitaab Al sunnah baab fi khulafa hadees 4646 )

Imam Abu Isa Al Tirmizi ne Kitaab Al-Sunan Tirmizi ( jild 2 safa 46, abwab fitn baab maja fi khulafa hadees no 2226 )

Imam Abu Abdul Rahman Al Nisai ne Kitaab Al-Sunan Nisai Al-Kubra (jild 5 safa 47 ke

Kitaab-ul-Manaqib hadees no 8155 baab, Abu Bakar r.a, Umar r.a, usmaan r.a, Ali r.a)

aur Imam Abu Hatim Bin Hibban Al Basti ne Al-Saheh (Al-Ahsaan, 6623, maward Al zamaan : 1834,1835) mein

Aur dusre Muhaddiseen ne bahut si sanadon ke sath Saeed Bin Jumhan se unhone Safeena Abu Abdul Rahman r.a Moula Rasool Allah ﷺ se riwayat kiya hai ke :

قال رسول اللہ ﷺ: ‘‘خلافۃ النبوۃ ثلاثون سنن ثم یؤت اللہ الملک من یشاء أو ملکہ من یشاء،

قال سعید: قال لی سفینۃ: أمسک علیک، أبا بکر سنتین و عمر عشراً و عثمان اثنی عشر و علیاً کذا، قال سعید قلت لسفینۃ: إن ھؤ لاء یزعمون أن علیاً لم یکن بخلیفۃ قال: کذبت أستاہ بنی الزرقاء یعنی بنی مروان’’

Nubuwat (ke naqsheqadam) wali khilafat tees saal rahegi fir jise Allah chahega (apni) hukumat dega. Saeed ne kaha: Safeena r.a. ne mujhe kaha: Shumaar (calculate) karo, Abu Bakr ke do saal aur Umar ke das saal aur Usmaan ke baarah saal aur Ali ke itnay [yani chhe (6) saal] Saeed ne kaha: Mai ne Safeena r.a. se kaha: Yeh log baz'am khushi kahte hain ke : Ali r.a. khalifa nahi the. To unhone kaha, "Un Banu Zurqa, Banu Marwan ki pitho (buttocks) ne jhoot kaha hai" (yani yeh baat muh se nikalne ke layaq nahi hai).

Yeh alfaaz Abu Dawood ke hain. Baaqi marwiyaat  me tatweel o ikhtisaar ka mamooli ikhtilaaf hai lekin mafhum sab ka Ek hi hai .

Is hadees ke bare me Imaam Tirmizi ne kaha :-

حدیث سفینۃ فی الخلافۃ صحیح وإلیہ أذھب فی الخلفاء

Safeena ki khilafat ke bare me hadees Saheeh hai aur mai khulfa ke silsile me is hadees ka qayil hu.

Jaame' bayaan ul ilm wa fazl Ibn e Abdul Bar, jild 2, safa 225. nez dekhiye Kitaab Al Sunnah li Abdullah Bin Ahmad bin Hambal 2, 890, H 1400

Imaam Ibn e Abi Asim ne kaha :

حدیث ثابت من جھۃ النقل، سعید بن جمھان روی عنہ حماد بن سلمۃ و العوام بن حوشب   وحشرج

Ye hadees bil haal naqal sabit hai az. Saeed Bin Jumhan (az safeena) is se Hamaad Bin Salma, Awam Bin Haushab, our Hashraj Bin Nabaata ne ye hadees bayaan ki hai,

Kitaab Al Sunnah li Ibne Abi Asim jild 2, safa 849, 550 H 1181, 1185,

Hafiz Ibn e Taimiyyah ne bhi ise Saheeh qaraar diya: (Al silsila tus sahiha lilbani (jild 1, safa 0 744), Imaam Hakim ne bhi ise Saheeh kaha, (Al mustadrak 3,81).

Iske Raawi Saeed Bin Jumhan ko Imaam Yahya Bin Mueen, Imam Nisai, Imaam Ibn e Hibban, our Imaam Ahmad Bin Hambal ne siqah karaar diya hai. Imaam Abu Dawood se bhi iski tauseekh marwi hai, Ibn e Adi ne kaha mere khayaal me iske saath koi harj nahi hai, (dekhiye Tehzeeb ul Tehzeeb jild 1, safa 282).

Ibn e Hajar ne kaha Sudook La Ifraad (dekhiye Taqreeb ul Tehzeeb 1, 14. Imam Zahbi ne kaha Sudook Wast (Al Kashif 1, 282).

In Aimma ke muqable me Imaam Abu Hatim Al Razi r.h. ne farmaya :-

یکتب حدیثہ ولا یحتج بہ

ya'ni iski hadees likhi jati hai magar hujjat nahi pakdi jaye,

Ye jirrah muta'ddid wajah se mardood hai:

1. Ye jamhoor ki tauseek ke khilaaf hai,

2. Nasburayya Lil Zaili (j 2 p 439) par hai ke :

‘‘وقول أبی حاتم: لایحتج بہ غیر قادح أیضاً فانہ لم یذکر السبب وقد تکررت ھذہ اللفظۃ منہ فی رجال کثیر ین من أصحاب الصحیح الثقات الأثبات من غیر بیان السبب کخالد الحذاء وغیرہ واللہ أعلم‘‘

Imaam Abu Hatim ka qawl yahan, لایحتج, yahan gair qadah hai kyunki unhone is jiraah ka koi sabab bayaan hi nahi kiya, unhone is jumle ka istemaal sahihayn ke bohut se siqah wa sudook rawiyo ke bareme bhi kiya hai, maslan Khalid Al Haza' wagaira wallahu alam, aur Hafiz Zahabi ne kaha :

 إذا وثق أبو حاتم رجلاً فتمسک بقولہ فانہ لا یوثق إلا رجلاً صحیح الحدیث وإ ذ الین رجلاً أو قال فیہ: لا یحتج بہ، فتوقف حتی تری ما قال غیر

ہ فیہ فإن  وثقہ أحد فلا تبن علی تجریح أبی حاتم فإنہ متعنت فی الرجال قد قال فی طائفۃ من رجال الصحاح: لیس بحجۃ، لیس بقوی أو نحو ذلک‘‘

Jab Imaam Abu Hatim kisi ko siqah karaar de to is baat ko mazbooti ke saath pakad lo kyunki wo sirf us shaqs ko siqah kahte hain jo ki saheeh ul hadees hota hai aur agar wo kisi ki taz'eef karen ya iske bare me لایحتج  بہ, kahei to tawaqquf karo taki ye maloom ho jaye ke auro ne kya kaha hai?

Aur agar kisi ne siqah kaha hai to phir Abu Haatim ki jirah na mano kyunki wo asma o rijaal me mutashadid hain unhone sahihayn ke 1 giroh ke bare me Laisa Bi Hujjata Laisa Bi Qawiyyu Wagerah kaha hai,

Siyara Ala Minan Nubala (jild 3, safa no.260).

Lihaaza ye jirah mardood hai.

3: Imaam Abu Hatim razi r.h. par baaz ulama ne mutashaddid hone ka ilzaam bhi laga rakha hai lihaaza Imaam Ahmad Bin Hambal r.h. jaise mo'tdil muhaqqiqeen ke muqable me inka qaul mardood hai.

Imaam Alsaji r.h. ka qaul لایتابع علی حدیثہ  bhi mubham wagaira mufassar hone ki wajah se mardood hai aur ye koi jirrah bhi nahi hai,

Jab kisi shaqs ki adaalat sabit ho jaye to iski Adam mutabiyat chanda muzr nahi hai,

Kyunki Saeed Bin Jumhan ka siqah hona ba dalail e qatiyah se saabit ho chuka hai lihaaza is hadees me iska tafarrud zara bhi muzr nahi hai,

Munkireen e hadees ki karastaniyan :

Munkireen e hadees e Rasool ﷺ ka asal maqsad ye hai ke ahadees e saheha ko makr wa fareb ke saath ja'li sabit kar diya jaye taki ulama e muslimeen ke azhaan me dawaaeen islam ke  bareme shukook wa shubhaat aur adam aitmaad beth jaye phir ye makaar in sadah loh awaam ko siraat e mustaqeem ye apne ar'a ki laathi ke saath door bhaag jayen phir na hadees bache na Qur'an.

Inhi munkireen e hadees me se ek shaqs Tamanna Umadii Phulwari apni khud sakhta kitaab “Intzaar Mehdi O Maseeh” mein is hadees par ta'aan o tashnee ke teer chalate huye likhta hai :

Is silsila riwayat mein Hashraj Bin Nabaata Al Koofi ka naam ap ne dekha. Yeh taqreeban tamam aimma e rijaal ke nazdeek zaeef al-hadith aur لایحتج ba munkir al-hadith hai aur un ki hadeeso ke mutaabiyeen umooman nahi milte (safa 87)

Arz hai ke Imam Ahmad ne kaha siqah, Ibn Ma'een ne kaha: Saleh, Saqa les ba bais Abu Zur'a ne kaha: labais ba mustaqeem Al hadees, Ibn Adi ne kaha: laa bais bah, Tirmizi ne is ki hadees ko hasan kaha .

un ke muqablay mein Abu Hatim ne kaha: Saleh yaktab hadeeshul yahtaj ba, al saji nay kaha : zaeef, Ibn Hibban ne kaha : kaan qaleel alhadees munkir al riwaaya la yajooz ila hatjaaj bikhabarhu iza anfarad, Nisai ne aik dafaa les bil qawi kah kar jirrah ki aur doosri dafaa les ba bais keh kar is ki toseeq ki (Mulkhasa mann tahazeeb al tehzeeb). Haakim aur Zahbi ne is ki aik hadees ki tasheeh ki. (mustadrik j3 safa 606) use Ali (Ghaliban Ibn Al Madini) ne bhi Siqa kaha (meezanul aitdaal, j 1 safa, 551) Hafiz Hajar ne kaha: Sadooq yahum (taqreeb!)

Khulaasa ye hai ke ye rawi jamhoor ke nazdeek siqa wa sudook hai lihaaza Tamanna Amaadi apne is daawe me kazzab hai ke, ye taqreeban tamaam aimma e rijaal ke nazdeek zaeef ul hadees hai,

Tamanna Amaadi ki kitaab me itne jhooth hai ke inhe jama karne se 1 kitaab murattab ho sakti hai, maslan isi kitaab ke safa 54 par ye shaqs likhta hai,

Yaman me Muammar Bin Rashid jo Azdiyo ke gulaam azaadi karda the mutawaffa 154 hijri,  jama hadees me sargarm rahe ye Abaan Bin Abbas mashoor kazzab se riwaayat karte the magar Sabit ki jagaah Albanani ka naam zaahir karte the (tehzeeb al tehzeebjild 1 safa 101). Magar phir muhaddiseen inko siqa hi samajhte our aur likhte hain"

Ab nikaaliye tehzeeb al tehzeeb ka mazkura bala safa to is me likha hua hai ke :

       وحکی الخلیلی فی الإرشاد بسند صحیح أن أحمد قال لیحیی بن معین وھو یکتب عن عبدالرزاق عن معمر عن أبان نسخۃ تکتب ھذہ وأنت تعلم أن أبان کذاب؟ فقال یرحمک اللہ یا أ باعبداللہ! أکتبھا وأحفظھا حتی إذا جاء کذاب یرویھا عن معمر عن ثابت عن أنس أقول لہ: کذبت إنما ھو أ بان‘‘

Aur Khalili ne al irshaad me sahih sanad ke saath Ahmad se naqal kiya ke unhone Ibne Ma'een se us waqt kaha jab wo Abdur razzak An Muammar An Abaan ka nuskha likh rahe the , ap ye likh rahein hain aur jante hain ke Abaan kazzab hai? To Ibne Ma'een ne kaha us Abu Abdullah Allah ap par raham kare mai ise yaad karne ke liye likh raha hun taki agar (Tamanna Amaadi jaisa) koi kazzab shaks aaye aur ise Muammar an Sabit an aise riwaayat kare to mai kah du ke tune jhooth kaha, Muammar ki ye riwaayat to Abaan ki sanad ke saath hai na ki sabit ki sanad ke saath. (Tahzeeb jild 1 safa 101).

       

Ab qar'een (readers) batayen ke isme Muammar ka kya gunaah hai ? Unhone jo suna aage  bayaan kar diya. Is ne Abaan ki jagaah Aban ka naam zaahir kiya aur Sabit ki jagaah Sabit ka name lihaaza muhaddiseen inhe siqah na samjhe to kya samjhen? Magar Tamanna Amaadi jaise kazzabeen aur kalam azaad hain wo chahe toh din ko raat aur raat ko din saabit kar de magar yaad rakhein ek din roz e jaza zaroor aane wala hai aur fir chote bade tamaam aamaal ka  hisaab dena padega !

Ye to Hashraj Bin Nabaata ke bare me sahih maukif ki tehkeek thi, yahan ye bhi yaad rahe ke  wo is hadees me munfarid nahi hai balke darj zael ishkhaas ne muatbiyat kar rakhi hai-

1: Abdul Waris (abu dawood 4646)

2: Al Awaam Bin Haushab (ayzan 4548)

3: Hamaad Bin Salma (musnad ahmad (jild5 safa 220,221)

Lihaaza Hashraj par jirrah har lihaaj se mardood hai.

       ‘‘وھو حدیث مشھور من روایۃ حماد بن سلمۃ و عبدالوارث بن سعید و العوام بن حوشب و غیرہ عن سعید بن جمھان۔۔و اعتمد علیہ الإمام أحمد و غیرہ فی تقریر خلافۃ الخلفاء الراشدین الأربعۃ، وثبتہ أحمد، واستدل بہ علی من توقف فی خلافۃ علی: من أجل افتراق الناس علیہ، حتی قال أحمد : من لم یربع بعلی فی الخلافۃ فھو أضل من حمار أھلہ، ونھی عن مناکحتہ، وھو متفق علیہ بین الفقھاء وعلماء السنۃ و أھل المعرفۃ و التصوف وھو مذھب العامۃ‘‘

’’وإنما یخالفھم فی ذلک بعض (أھل) الأھواء من أھل الکلام و نحوھم کالر افضۃ الطاعنین فی خلافۃ الثلاثہ أوالخوارج الطاعنین فی خلافۃ الصھرین المنافیین : عثمان و علی أو بعض الناصبۃ النافین الخلافۃ علی أو بعض الجھال من المتسننۃ الواقفین  فی خلافتۃ‘‘

Shaikh Ibn e Taimiyya r.h. ne farmaya:   

Aur ye riwaayat Hamaad Bin Salma, Abdul Waris Bin Saeed Al Awaam Bin Haushab wagairah ki riwaayat ke saath mashoor hai, unhone Saeed Bin Jumhan se ye riwaayat ki hai aur ispar Imaam Ahmad wagairah ne charo khulafa e rashideen ki khilafat ke maamle me aitmaad kiya hai aur Ahmad ne iski tasheeh ki hai aur un logo par ye hujjat pesh ki hai jo Ali bin Abi Taalib r.a. ki  khilafat me tawakkuf karte hain kyunki us waqt logo me tafarrka paida ho gaya tha hatta ke (Imaam Ahmad) ne kaha jo shaqs Ali ko chautha khalifa na mane wo apne ghar ke gadhe se zyaada gumraah hai. Aur Imaam Ahmad ne aise shaqs ke saath rishta nikaah karne se mana kiya aur ye baat fuqaha ulama e sunnat aur deen ke pehchaan wale aur saliheen ke darmiyaan muttaafik alay hai aur yahi awaam ka mazhab hai aur is aqeedah me inki mukhalifat baaz biddatiyon ne ki hai ahle kalam maslan Rawaafiz, jo ke khulafa e salasa ki khilafat me ta'aan karte hain aur khawarij jo ke Nabi ﷺ ke dono daamaado Usmaan r.a aur Ali r.a ki khilaafat me ta'aan karte hai ya ba'az nasbiyon ne jo Ali r.h ki khilafat me ta'aan karte hain ya un naam nihaad sunniyo jahilo ne jo ke Ali ki khilafat me tawakkuf karte Hain!

Majmoo al fataawa jild 35 page no 19,19.

Is hadees ko darj zael ulama ne Saheeh, hasan, qawee karaar diya hai:

1: Imaam Ahmad Bin Hambal rh.

2: Imaam Tirmizi rh.

3: Imaam Ibne Jareer At Tabri rh.

4: Imaam Ibne Abi Asim rh.

5: Imaam Ibne Hibban rh.

6: Imaam Haakim rh.

7: Imaam Ibne Taimiya rh.

8: Imaam Al Zehmi rh.

9: Imaam Ibne Hajar Al Askalani rh.

10: Shaykh Nasiruddin Al Albani rh.

Wagairah

Ba'az Ulama ne iske 2  shahid bhi zikr kiye hain

1 An Abi Bakra r.a rawaahul baihaqi fi dalail un nabuwwa jild 5, safa 342 wa sanad zaeef feeha ali bin zaid bin jad aan:zaeef.

Faida no 1: Tarikheen ne da'wa kiya hai ke hazrat Safeena r.a. ki ye hadees Saheeh Muslim ki is hadees ke khilaaf hai jise Jabir Bin Samra r.a. ne Nabi ﷺ se bayaan kiya hai ke:

‘‘إن ھذا الأمر لا ینقضی حتی یمضی فیھم اثنا عشر خلیفۃ ۔۔۔ کلھم من قریش’’

Ye deen khatm na hoga hatta ke isme 12 khulafa na ho guzren (aur wo) sare ke sare quraish se honge.

Saheeh Muslim Kitaab al Imaarah, Baab Al Naas Al Taba'a Al Quraish Wa Khulafa Fil Quraish hadees no 1821, Wa Aslaha Fi Saheh Al Bukhari (8222,8223)

Halanki ye aitraaz mautraz ki kam ilmi ka waazeh subut hai kyunki in dono sahih hadeeso me tatbeek mumkin hai hadeese Safeena se muraad khilafat e Rashida khilafat ala minhaajun nabuwwa hai aur hadees e Jabir se muraad mutlak khilaafat hai, lihaaza hadees e awwal me khilafat e Rashida bad az salasain sunne ki nafi hai,

Aur Qaum me khilafat gair e rashida ka asbaat lihaaza dono me koi taaruz nahi hai isi tatbeek ki taraf ishara kiya hai Hafiz Ibn e Hajar ne fathul bari jild 13 safa 212 tahat al hadees 8223 aur Hafiz Ibne Taimiya ne majmoo al fataawa me aur yahi sawaab hai mazeed tafseel ke liye Shaykh Nasiruddin Albani rh ki kitaab silsila al ahadees saheeha (1, 842,849,459) ka muta'la farmaiye unhone is mauzoo par tafseel se  likha hai.

Faida no 2: Hakeem Faiz Alam Siddiqui apni kitaab haqeeqat mazhab shiya me safa 34 par likhta hai: Is mauqe par kisi manchale ne hadeese Safeena ghadhi jise Imaam Muslim ne apni Saheeh me darj karke duniya e rafz ke haath me 1 bohut bada hathiyaar thama diya, is hadees ke alfaaz hain khilaafat 30 saal rahegi aur phir muluk ho jayega.

Faiz Alam Siddiqui Nasbi Sahab ke is hadees par 3 aitraaz hain :

1: Ye hadees kisi manchale ne ghadhi nahi balki siqa wa sudook raawi Janaab Safina r.a. se bayaan ki hai aur is siqah raawi se bohut se siqah raawiyo ne ye hadees sunkar age bayaan kar di lihaaza ye hadees bilkul Saheeh hai.

2: Saheeh Muslim me kahin bhi ye hadess maujood nahi hai lihaaza faiz Alam Siddiqui ka ye Saheeh Muslim par bohtaan hai me kehta hun jo shaqs Ameerul Mo'mineen hazrat Ali r.a ki khilaafat ko naam nihaad kahta ho (dekhiye saadat e banu ruqaiyya safa 45) aur siqah Imaam Zohri par ta'an karta ho (dekhiye saadat e banu ruqaiyya safa 113) ise kab sharm ati hai ke woh Saheeh Muslim par to jhuth na bole in logo ka to audhna bichona hi jhooth aur mugalta dehi aur tareekh ki mauzoo riwaayat par andha dhund aitmaad hai,

3: Mai puchta hu ke us hadees se duniya e rafz o kazb ke haath me kon sa hathiyaar aa gaya hai? Is hadees se saaf maloom hota hai ke Ameerul Momineen Abu Bakr Siddique r.a, Ameerul Momineen Umar Bin Khattab r.a, Ameerul Momineen Usmaan Bin Affan r.a, teeno khalifa khilafat e ala minhaaj un nabuwwa me se the, batayen wo kon sa raafzi hai jo khulafa e salasa ko khilafat ala minhaajun nabuwwa samajhta hai ?

Balki us hadees se to  aqeeda e rafz ka khaatma ho jata hai! wa alhamdulillah.

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Taken from the works of Shaykh Zubair Ali Zai r.h. : Maqalaat, volume-1, page- 313-321.

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Deen Me Aqal Ka Istemal Karna

Kuch log Deen me aqal istemal karne ko galat kahte hai aur jo log Deen me aqal istemal kar ke faisla karte hai unhe wo aqal-parast kahte hai. Aaiye dekhte hai Deen me aqal istemal karna kitna sahih hai:

Islam ki sabse unchi kitab, Quran e Majeed ko agar ap tarjume se padhenge to apko pata chalega ki Allah jagah jagah par hame sochne, aql-istemal karne, gaur o fikr karne ki naseehat karta hai. Aur Quran e hakeem to Aqal-mando ki taareefo se bhari padi hui hai. 

 Aiye Quran e Hakeem se kuch misaale dekhte hai,

۩ Aasmano aur zameen ki paidaish, raat din ka her fer, kashtiyon ka logon ko nafa dene wali chizo ko liye hue samandar me chalna, asmaan se paani utaar kar, murda zameen ko zinda kar dena, is mai har qism ke jaanwaron ko faila dena, hawaaon ke rukh badalna, aur baadal jo asmaan aur zameen ke darmiyaan musaqqar hai, in me Aqal-mando ke liye qudrat e ilaahi ki nishaniya hai. (Surah al-Baqara, 164).

۩ Kuffaar ki misaal un jaanwaron ki tarah hai jo apne charwaahe ki sirf pukaar aur awaaz hi ko sunte hai (samajhte nahi) wo bahre, gunge aur andhe hai, unhe aqal nahi. (Surah al-Baqara, 171).

۩ Aqalmandon! Qisaas me tumhare liye zindagi hai, is baayes se tum (qatal na haq se) rukoge. (Surah al-Baqara, 179).

۩ Allah isi tarah apni aayate tum par zaahir farma rahaa hai taa keh tum Samjho. (Surah al-Baqara, 242).

۩ Wahi Allah hai jis ne tum par kitab utari, jis me waazeh waazeh aayate hai jo asal kitab hai aur baaz mutashaabe aayate hai, pas jin ke dil me kaji hai wo to is ke mutashaabe aayato ke piche lag jaate hai, fitne ki talab aur un ki muraad ki justaju ke liye, halaan ke un ke haqiqi muraad ko siwaye Allah ke koi nahi janta, aur pukhta aur mazboot ilm waale yahi kahte hai ke hum to un par eemaan la chuke, ye hamare rab ki taraf se hai aur nasihat to sirf Aqal-mand haasil karte hai. (Surah aal e Imran, 7).

۩ Aye ahle kitab! Tum Ibraheem ke bareme kyu jhagadte ho, halaan ke tauraat aur injeel to un ke baad naazil ki gayi, kya tum fir bhi nahi samajhte? (Surah al-Imran, 65)

۩ Aur jab tum namaz ke liye pukarte ho to wo use hasi khel ki tarha lete hai, ye is waste ke Be’Aql hai. (Surah al-Maida, 58)

۩ Allah ne, na Bahirah ko muqarrar kiya hai aur na Sa'ibah ko aur na Wasilah ko aur na Ham ko, lekin jo log kaafir hai wo Allah par jhut lagate hai aur aksar kafir Aqal nahi rakhte. (Surah al-Maida, 103)

۩ Yaqinan hum ne is ko nazil kiya hai Qur’aan e arabi zuban ka taa keh tum Samajh sako. (Surah Yusuf, 2)

۩ Ye Qur’an tamaam logo ke liye ittela naama hai ke is ke zarye se, wo hoshiyaar kar diye jaye aur ba khubi maloom karle ke Allah ek hi mabood hai aur taa ke Aqalmand log soonch samajh le. (Surah İbrahim, 52)

۩ Usi ne raat, din aur suraj, chaand ko tumhare liye taabe kar diya hai aur sitaare bhi usi ke hukm ke ma-tahet hai, yaqinan us me Aqalmand logo ke liye kayi nishaniya maujood hai. (Surah an-Nahl, 12)

۩ Aur khajoor aur angoor ke darakhton ke falon se tum sharaab banaa lete ho aur umda rozi bhi, jo log Aql rakhte hai un ke liye to us me bahut badi nishaani hai. (Surah an-Nahl, 67)

۩ Uff hai tum par aur un par jin ki tum Allah ke siwa ibadat karte ho, kya tumhe itni si bhi Aqal nahi? (Surah al-Anbiya, 67)

۩ Andhe par langde par bimaar par aur khud tum par (mut-laqan) koi harj nahi ke tum apne gharo se kha lo, ya apne baapon ke gharon se, ya apni maaon ke gharon se ya apne bhaiyyon ke gharon se ya apni behno ke gharon se ya apne chachaon ke gharon se ya apni fufyon ke gharon se ya apne mamuo ke gharon se ya apni khalaaon ke gharon se, ya un gharon se jin ki kunjiyo ke tum maalik ho, ya apne dosto ke gharon se, tum par us me bhi koi gunah nahi ke tum sab sath baith kar khana khawo ya alag alag, pas jab tum gharo me jaane lago, to apne ghar walon ko salaam kar liya karo, dua e khair hai jo ba-barkat aur pakiza hai, Allah ki taraf se naazil shuda, yunhi Allah khol-khol kar tum se apne ahkaam bayan farma raha hai taa ke tum samajho. (Surah an-Noor, 61)

۩ Al-batta hum ne is basti ko sareeh ibrat ki nishaani bana di, un logo ke liye jo Aqal rakhte hai. (Surah al-Ankabut, 35)

۩ Aur us ki nishaniyon maise ek ye (bhi) hai ke wo tumhe daraane aur ummeed waar banane ke liye bijliya dikhata hai aur asmaan se baarish barsaata hai aur us se murda zameen ko zinda kar deta hai, us me (bhi) Aqal-mando ke liye bahut si nishaniya hai. (Surah ar-Room, 24)

۩ Shaitaan ne to tum maise bahut saari makhlooq ko bahka diya, kya tum Aqal nahi rakhte. (Surah Yaseen, 62)

۩ Ye ba barkat kitab hai jise hum ne Aap ki taraf is liye naazil farmaya hai, ke log is ki aayaton par gaur o fikr kare aur Aqalmand us se naseehat haasil kare. (Surah Sad, 29)

۩ Jo baat ko kaan laga kar sunte hai, fir jo behtareen baat ho, us ki itteba karte hai, yahi hai jinhe Allah ne hidayat ki hai aur yahi Aqal-mand bhi hai. (Surah az-Zumar, 18)

۩ Kya aap ne nahi dekha ke allah asmaan se paani utaarta hai aur use zameen ki sutho me pahunchaata hai, fir usi ke zariye se muqtalif qism ki khetiyaa ugaata hai, fir wo khushk ho jaati hai aur aap unhe zard rang dekhte hai, fir unhe reza reza kar deta hai, us me aqal-mando ke liye bahut zyada nasihat hai. (Surah az-Zumar, 21)

۩ Ki wo (Kitab) Hidayat aur nasihat thi aql mando ke liye. (Surah Ghafir, 54)

۩ Ye sab mil kar bhi Aap se lad nahi sakte, haan ye aur baat hai ke qila band muqamaat me ho, ya diwaaro ki aad me ho, un ki ladayi to un me aapas me hi bahut sakht hai. Jo Aap unhe muttahid samajh rahe hai, lekin un ke dil dar asl ek dusre se juda-juda (diverse) hai, is liye ke ye Be-Aql log hai. (Surah al-Hashr, 14) 

Zahir si baat hai agar ek Kafir Musalman hota hai to wo Quran par ya hamare deen par gaur o fikr kar ke hi eemaan lata hai, jab use yakeen ho jata hai ki yahi rasta sachha hai. Aur agar ek riwayati Musalman apne firqe, apne mushre aur unke galat rasm-riwaz, shirkiya-biddati aqide ya amal ko chor kar agar ahle Tawheed musalman banta hai to wo isi liye kyuki use Allah itni aql aur salahiyat se nawaz deta hai ki wo sahih aur galat me fark kar sake. Na hi gair-muslim par wahee aati hai aur na hi ummatio par ki wo sahih rasta apnale, agar wo sahih rasta apnaate hai to apni aqal, soch, gaur o fikr ke bunyad par hi apnaate hai.

Ye baat kuch logo me Allahu alam kaise mashhoor ho gai ki Islam me aqal istemal karna galat hai. Yaani ap ye kahna chah rahe hai ki Islam aqal ke khilaf baat karta hai ya fir ye ki Islam aqal se alag chiz ka naam hai. Ye to kafiro ka kahna hai, ham isme kaise mubtala ho gaye? Ham Kafiro ki mushabihat kyu kar rahe hai?

Quran me Allah jagah-jagah par Hikmat ki baat karte hai aur ham aqal, hikmat, in sab chizo se aese bhagte hai jaise ye koi museebat ho. Allah pak farmate hai,

۩ Wo Jise Chahe Hikmat Aur Danayi Deta Hai Aur Jo Shaks Hikmat Aur Samajh Diya Jaaye Wo Bahut Saari Bhalayi Diya Gaya Aur Nasihat Sirf Aqal-Mand Hi Haasil Karte Hai. [2:269]

۩ Ye Kitab Ki Aayate Hai, Jo Hikmat se bhari hai. [31:2]

Aur Allah ki rahmat ki nishani hai ki wo apne bande ko saheeh samajh (Hikmat) ata karta hai:

Muawiya r.a. riwayat karte hai ki unhone RasoolAllah ﷺ ko ye kahte hue suna ki Agar Allah kisi ke sath bhalaai ka irada karna chahta hai to use Deen ki samajh ata kar deta hai.

Sahih al Bukhari, vol 1, Kitab ul Ilm, hadith-71.

Kuch logo ko ye galat-fehmi hai ki Deen me aqal-istemal karne ka matlab ye hai ki Allah aur uske Rasool ki baato se upar aqal ko rakhna hai. Nauzbillah, ham Allah ki panaah mangte hai is chiz se. Wo shaks Musalaman hi kaise ho sakta hai jo Allah aur uske Rasool se upar aqal ko rakhe, Musalman ka toh matlab hi yahi hai ki har khwahishe, aqeedate, aql, jazbaat aur har chiz se upar Allah aur uske Rasool ki baat ko rakha jaye.

Aur jo log Deen me aql istemal karne ko galat kahte hai unke liye Quran me ek Ayat hai:

۩ Aur wo kahenge, "Agar hum sunte hote ya Aqal istemal karte, toh dozakiyo me (shareek) na hote."(Surah al-Mulk, 10).

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Kya Umar r.a. Ne Fajr Ki Azaan Me Izafa Kiya Tha ?

Ummat e Muslimah me ek galat fehmi payi jati hai ki Umar r.a. ne Fajr ki azaan me As Salaatu Khairum Minan Naum ke alfaz shamil kiye the. Lekin haqiqat ye hai ki ye mahez ek jhut hai. Umar r.a. ne Azaan me koi bhi izafa nahi kiya tha. Aiye iski Daleel dekhte hai:

۞ Abu Mahzoora r.a. kahte hain ke RasoolAllah ﷺ  ne in ko azan ki taleem di aur farmaya ke: ‘Fajar ki Azan mein Haiyya A’alal Falaah ke baad do baar ye kalemaat zyada kahei’n "As Salaatu Khairum Minan Naum" - Namaz Neend se behtar hai.’ 

Sunan Abu Dawood: al Salaah, Hadith-501 – Sunan Nasai, Hadith -633. Imam Ibn e Khuzaimah aur Imam Nawawi ne Saheeh kaha. 

۞ Anas r.a. farmate hain ke subha ki Azan mein Haiyya A’alal Falaah ke baad "As-Salaatu Khairum Minan Naum" 2 dafaa kahna sunnat hai.

Sunan Daaraqutni, hadith- 90. Ibn e Khuzaima, hadith- 386. Bayhaqi V1 P-423. Ise Imam Ibne Khuzaima ne Saheeh kaha.

۞ Abdullah bin Umar r.a. farmate hain Fajar ki pahli azan mein ‘As Salaatu Khairum Minan Naum’ 2 dafa kaha jaaye.

Baheqhee V1, P-423. Ise Imam Ibn e Hajar ne Hasan kaha. Also narrated by al-Tahaawi (1/82) with a hasan isnaad as al-Haafiz said in al-Talkhees (3/169).

Is se saaf malum hua ke Fajar ke Azan ke kalimat mein As-Salaatu Khairum Minan Naum kahna  Azan mein izaafa nahi hai, balke RasoolAllah ﷺ ki sunnat aur Taaleem hai.

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Ek Galat Samjhi Hui Hadith - Amal Ka Daromadar Niyat Par Hai

Hamare Muashre Me Ek Hadith Ko Misquote Kiya Jata Hai Ki Huzur Ne Farmaya Ki Amal Ka Daromadar Niyat Par Hai. Kuch Log Apne Biddat (Deen Me Nayi Chiz Ijaad Krna) Ya Aesi Hi Chiz Ko Support Krne K Liye Ye Hadith Quote Krte Hai. Unka Kahne Ka Matlab Ye Hai Ki Ham Agar Kitab O Sunnat Se Koi Kaam Hat Kar Karte Hai To Kya Hua, Niyat To Nek Hai Na Wo Amal Karne Ka.

Lekin Deen E Islam Me Ye Logic Nahi Chalti. Agar Ye Logic Ko Apnaya Jaye To Jo Shiya Log Jo Matam Karte Hai Wo B Nek Niyati Se Hi Karte Hai Koi Bad-niyati Se Ye Nahi Krte, Fir Ham Unhe Galat Kyu Kahte Hai?

Apko Quran Aur Sunnat Me Boht Si Hadith Milengi Jo Is Logic Ka Radd Karengi. Misal Ke Taur Par Mai Ek Hadith Quote Krta Hu,

۩  Abdullah Bin‘ Awfa r.a Se Riwayat Hai Ke Jab Maaz r.a Shaam Se Aye To Unhoon Ne Nabi ﷺ Ko Sajda Kiya.

Ap ﷺ Ne Farmya: (Maaaz! Ye Kya?) Unhoon Ne Kaha: Main Shaam Gaya To Main Ne Wahan Ke Logon Ko Dekha Ke Wo Apne Padriyon Aur Rehnumaon Ko Sajda Kar Rahe The,

Mujhy Apne Dil Main Yeh Baat Achi Lagi Ke Hum Log Ye Ap ﷺ Ke Sath Ye Tarika Ikhtiyar Karen To RasoolAllah ﷺ Ne Farmya:  Tum Aesa Mat Karna, Agr Main Kisi Ko Ghair Allah Ke Liye Sajda Karne Ka Hukam Deta To Biwi Ko Hukm Deta Ke Wo Apne Khawand Ko Sajda Kare, Kasam Hai Us Zaat Ki Jis K Hath Main Muhammad ﷺ Ki Jaan Hai! Aurat Apne Rabb Ka Haq Ada Nahi Kar Skti Jab Tak Apne Khawand Ka Haq Ada Nahi Karti Agar Wo Oonat Ke Kajaweh Per Baithi Hui Ho Aur Khawand Us Se Khwahish Ka Izhaar Kare To Wo Inkaar Nahi Kar Sakti.

Hadees Ke Ye Alfaz Ibn E Majah Ke Hain, Is Hadees Ko Albani Ne “Sahih Ibn e Majah" Main Sahih Qarar Diya Hai.

Sunan Ibn Maajah (1853) And Al-Bayhaqi (14711).

Ab Is Hadith Me Gaur Kiya Jaye Toh Muaz Bin Jabal r.a. Ne Huzur ﷺ Ki Izzat Aur Muhabbat Me Hi Sajda Kiya Tha, Huzur Ki Gustakhi Me Nahi Kiya Tha. Ab Niyat To Nek Hi Thi Na Muaz Bin Jabal R.a. Ka Lekin Fir Bhi Huzur Ne Mana Farmaya Is Amal Se. To Ye Logic Ki Sirf Nek Niyat Hona Chaiye Baki Jo Bhi Amal Karte Raho To Ye Sahih Nahi Nahi. Aur Is Tarha Ki Boht Si Hadeese Milengi Apko.

Ek Aur Boht Khubsurat Hadith Hai Bukhari Me:

۩ Anas Bin Malik (R.a) Farmate Hai Ke Rasool Allah ﷺ Ki Ibadat Ke Bare Mey Puchne Ke Liye 3 Shakhs Aisha R.a.(Azwaje-mohtaraat) Ke Pass Aaye, Jab Un Logon Ko Rasool Allah ﷺ Ki Ibadat Ka Tariqa Bataya Gaya To, Unhone Aap S.a.w. Ki Ibadat Ko Thodi Samjhi Aur Kaha, Humara Rasool Allah ﷺ Se Kya Muqabala ??, Allah Ne Aapke Agle Piche Gunah Maaf Kardiye Hai, Un Mey Se 1ne Kaha, Main Humesha Raat Bhar Namaz Padhta Rahunga, 2re Ne Kaha Main Humesha Roza Rakha Karunga, 3re Ne Kaha Ki Mai Auraton Se Door Rahunga, Main Nikah Nahi Karunga, Unmey Ye Guftagu Ho Rahi Thi, Ke Rasoolallah ﷺ Aaye Aur Farmaya, Kya Tum Logon Ne Ye Baate Kahi Hai??gaor Se Suno, Allah Ki Kasam, Main Tumme Sab Se Zada Allah Se Darne Wala Hon, Or Tumme Sab Se Zada Taqwa-ikhtiyaar Karne Wala Hon, Lekin Main Roza Rakta Hon Or Nahi Bhi Rakta, Raat Ko Namaz Padhta Hon Aur Sota Bhi Hon, Or Auraton Se Nikah Bhi Karta Hon,toh Sunlo Yahi Mera Tariqa(Sunnat) Hai Aur Jisne Mere Tariqe(Sunnat) Se Hatkar Kiya Wo Mujhse Me Se Nahi Hai.

(Bukhari, Wedlock, Marriage (Nikaah) [62:1].

Ab Gaur Kiya Jaye To Wo 3 Admiyo Ne Nek Niyati Se Hi Faisla Kiya Tha Ki Saari Raat Ibadat Karunga Wagaira, Lekin Fir Bhi Huzur Ne Ise Mana Farma Diya Kyuki Wo Sunnat Ke Khilaf Tha Yaani Deen Ke Khilaf.

Amal Ka Daromadar Niyat Par Hai Is Hadith Ka Mafum Ye Hai Ki Ek Amal Ka Sawab Uske Niyat Ke Mutabik Milega Aur Amal Aur Niyat Dono Zaruri Hai Ek Ibadat Ko Qubul Hone Ke Liye, Aur Iski Misaal Bhi Rasoolallah ﷺ Ne Di Hai Isi Hadith Me:

۝ Hazrat Umar Bin Khattab R.a. Ne Rasool ﷺ Se Suna, Rasool ﷺ Farma Rahe The Ki Tamaam Aamaal Ka Daar O Madar Niyat Par Hai Aur Har Amal Ka Natija Har Insan Ko Us Ki Niyat Ke Mutabiq Hi Milega, Pas Jis Ki Hijrat (Tark E Watan) Daulat e Duniya Hasil Karne Ke Liye Ho Ya Kisi Aurat Se Nikah Ki Garz Ho, Pas Us Ki Hijrat Un Hi Cheezon Ke Liye Hogi Jin Ko Hasil Karne Ki Niyat Se Usne Hijrat Ki Hai .

Sahih Bukhari, hadith- 1.

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Related : Kya Biddat e hasana Islam me jaiz hai ?

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Shabaan Ki Har Jumeraat Ko Do Rakat Namaz Padhne Wali Hadith

Alhamdulillah..

Kutub e ahadees mein is hadees ka koi wujood nahi hai, zahir yahi hota hai ke yeh hadees shabaan mein namazon ki fazeelat ke liye ghadi gayi hai, kyunkay boht si ahadees Aap ﷺ ki taraf nisf shabaan ki raat, maahe shabaan aur is maah mein namazon ki fazeelat par mansoob ki gayi hain, chunancha Allamah Ibn Hajr al-Haytami r.h. kahte hain ke:

"Nisf Shabaan Aur Rajab Ke Pahle Jume Ki Raat (The Night Of The First Thursday) Ke Baray Mein Jitni Bhi Ahadees Mashhoor Hain Sab Ki Sab Baatil, Man-ghadanat, Aur Be Bunyaad Hain, Agarche Unko Ghazali Jaise Bade Ulema E Karaam Ne "Ihya ‘uloom Ad-deen" Wagaira Mein Zikr Kiya Hai". End quote.

Al-Fatawa al-Fiqhiyyah al-Kubra, 1/184.

۩ Shaykh Ash-Shawkani kahte hain:

"Hafte Me Itwaar, Somwaar Aur Deegar Ayyaam Ke Baray Mein Bayan Ki Jane Wali Namazon Ka Hukum, Ilm Hadees Ki Maarfat Rakhne Wale Ulema E Karaam Ka Is Baat Par Ittafaq Hai Ke Yeh Tamam Ahadees Man-ghadant Hain, Aur Un Ayyaam Mein Kisi Bhi Aalim E Deen Ne Nafli Namazon Ko Mustahab Nahi Kaha". End quote.

Al-Fawaid al-Mawdoo‘iyyah, 1/74.

Chunanche is jhooti aur man-ghadant riwayat par amal karna bilkul bhi jaaiz nahi hai, jab ke Nabi ﷺ ka sachha taabe farmaan banne ke liye sahih ahadees ka zakheera kaafi hai.

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Waseele Ke Mamnu Aksaam Ke Dalail Ka Tahkeeki Jayeza

Ye to bayan ho chuka hai ke Quran wa sunnat ki roshni mei 3 qism ka wasila jayaz hai aur wo ye hai:

۩ Allah ke Naamo ke zarye se Allah se manga jaye.

۩ Apne nek aamaal ke zarye Allah se manga jaye.
۩ Kisi Zinda (dunyawi hayat se) Nek shaks se dua karwaya jaye.

Iske alawa har qism ka wasila maslan kisi maqluq ki zaat ya faut-shudgan ka wasila najayaz wa haram hai.

Baaz Hazraat najayaz wasile par mabni apne khud-saakhta aqaid ko sabit karne ke liye manghadant, ja'ali, banawati aur zae'ef riwayaat pesh karte hai. Aaiye un riwayaat ka Usool e Muhaddeseen ki roushni mei tafseeli tajziya karte hai.

۩ Daleel no.1

"Maalik Al-Daar jo ke galle par Sayyidna Umar r.a. ki taraf se khazanchi muqarrar the, inse riwayat hai ke Umar bin Khattab r.a. ke zamane me log Qahet saali mei mubtela hogaye. Ek sahabi Rasoolallah ﷺ

ki qabr par hazir hue aur arz kiya: Aye Allah ke Rasoolallah ﷺ, (Ap Allah se) apni ummat ke liye barish ki dua talab faramye, kyun ke wo (qateh saali) ke bayes tabah hogaye hai. Fir khwab me Rasoolallah ﷺ is sahabi ke paas Tashrif laye aur farmaya: Umar r.a. ke paas jao aur Mera Salaam kaho aur unhe batao ke tum sairab kiye jaoge aur Umar se (ye bhi) kahdo ke Aqalmandi se kaam le. Toh wo sahabi Umar r.a. ke pas gaye aur khabar Di toh Umar r.a. ro pade aur faramay: Aye Allah! Main kotahi nahi karta magar ye ke aajiz aajau.

(مصنف ابن أبي شيبه:356/6، تاريخ ابن أبي خيثمه:70/2، الرقم:1818، دلائل النبوة للبيھقي:47/7، الاستيعاب لابن عبدالبر:1149/3، تاريخ دمشق لابن عساكر:345/44، 489/56)

Tabsirah: Iski riwayat ki sanad "Zae'ef" hai, Kyu ki:

(1) Is me Suleman bin mahraan al Amash "mudallis" hai aur "Ann" se riwayat kar rahe hai, sam'a ki tasreeh maujud nahi hai.

۞ Imam Shafi r.h. farmate hai, "Ham kisi Mudallis se koi bhi hadith us waqt tak qubul nahi karte jab tak wo is me sam'a ki tashreeh na karde.

Ar'risalatul lil' Imaam as'Shafai, page-380.

۞ Imam Yahya bin Moin r.h. farmate hai, "Mudallis raawi ki tadlees wali riwayat qabile hujjat nahi hoti".

الكامل لابن عدي:34/1، وسنده حسن

۞ Hafiz Sakhawi r.h. farmate hai, "Jo aaima karam is mouquf (ki Mudallis ki Ann wali riwayat qubul nahi hogi jab tak sam'a ki Tashree na maujud ho) ke hamil hai in me Imam Shafai, Imam ibn e Moin aur Imam ibn Madeeni ke naam shamil hai".

فتح المغيث:182/1

۞ Hafiz Alaai r.h. isko sabit karte hue likhte hai, "Nahi, wo sahih mazhab hai jispar jamhoor aaima hadith wa fiqah wa usool qayam hai".

Jaame al Tahseel, page-111.

۞ Hafiz ibn Abd Al Badar r.h. farmate hai, "Ahle ilm kahte hai ke Aamash ki Tadlees qubul nahi hoti".

Al Tamheed:1/30.

۞ Allama Ayni Hanafi likhte hai, "Bila-shuba Aamash mudallis hai aur mudllis raawi ki Ann wali riwayat is waqt tak qaabil e aetbar hoti hai jab iske sam'a ki tasreeh miljaye"

عمدة القاري شرح صحيح البخاري، تحت الحديث:219

Is riwayat ki sehat k mad'i par sam'a ki Tasreeh lazim hai.

2. MALIK AD DAR "majhoolul haal" raawi hai hai, siwaye ibn hibban r.h (384/5) ke kisi ne is ki tauseeq nahi ki.

Iske bare me Hafiz Munzari r.h. farmate hai, "Main ise nahi jaanta".

At'targheeb wal'tarheeb:2/29.

۞ Hafiz Haishmi r.h. farmate hai, "Main ise nahi pahchan saka".

(Majmu'a az'zawaid3/123)

Iske sahabi hone ki koe dalil nahi,lehaza baaz baad walo ka ise sahaba karam mei zikr karna sahih nahi.

Nez Hafiz ibn Kaseer r.h. al Bidayah wan Nihaya (5/167) aur Hafiz ibn Hajar r.h. (الاصابة:484/3) ka is riwayat ki sanad ko "sahih" Qarar dena inka ilmi tasamah hai. Inki ye bat usul e hadith ke mutabiq durust nahi. Sirf hafiz ibn kaseer aur hafiz ibn hajar r.h. ka ise sahih kahna baaz logo ki dalil nahi ban sakta kyu ki boht si aisi riwayaat ko ye log bhi sahih tasleem nahi karte jinhe in Dono Hafiz ne sahih kaha hua hai aur bohat si aisi ko ye log bhi zaeef tasleem nahi karte jinhe in do Hafiz ne zaeef kaha hua hai.

Hafiz ibn hajar r.h. khud Sulaiman bin mahran Aamash ki tadlees ki mazarrat ke bare me likhte hai, "Mere khayal ke mutabiq jis hadith ko ibn Qataan ne sahih kaha hai, wo malool (zaeef) hai kyu ke rawiyo ke siqah hone se hadis ka sahih hona lazim nahi aata. Is me Aamash mudllis hai aur unhone Atah se apne sam'a ka zikr nahi kiya aur ye bhi ahtemal hai ke is sanad me mazkur Atah, kharasaani ho, yun Amash ki tadlees taswih ban jayegi, kyun ke is surat me unhone Atah aur Sayyadna ibn Umar r.a. ke darmiyan naaf'e ka wasta bhi gira diya hai"

التلخيص الحبير:19/3

Hafiz ibn Abdur Bar r.h. farmate hai, "Imam Ali bin Madeeni ne Imam Yahya bin Sayeed Qattaan se naqal kia hai ke Imam Sho'aba aur Sufiyan ne farmaya ke A'amash ne ye hadith Ibrahim Taymi se nahi suni. Main (ibn Abdul Bar) kahta hu ke Aamash ke mudallis hone par ye do Aadil Imamo ki gawahi hai aur is se sabit hota hai ke Aamash un logo se ansuni riwayaat bayan karte the jinse inki mulaqaat hui hoti thi. Basa-auqaat aise logo se aamash do waaste gira kar bhi riwayat kar lete the. Is tarha ke haqaiq ki bina par Imam bin Moin wagaira ne Aamash ko mudllis qarar diya hai.

التمھيد لما في الموطأ من المعاني والأسانيد:32/1

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Dalil no. 2

"Umar bin Hamza kahte hai ke Saalim bin Abdullah bin Umar ne apne walid Sayyidna Abdullah bin Umar r.a. se riwayat ki ke kabhi me shayar ki is bat ko yad karta aur sath sath RasoolAllah ﷺ ke chehra aqdas ko takta ke Ap ke safaid rang ke rukh e Zaiba ke zariye barish talab ki jati hai, Aap Yateemo ke wali, Bewaou ka sahara hai. Chunanche Rasoolallah ﷺ (mimber se) utarne bhi na paate ke sarey parnaale behne lagte".

(Saheeh al Bukhari:1/137,1008,ta'aleeqan, Sunan ibn e majah:1272, musnad al imam ahmed :2/93,5673,as'sunan al kubra lil baihaqi:3/352,ta'aleeq at'taleeq ibn hajar:2/389,wa sanadah hasan)

Tabseerah:

Yaha se Rasoolallah ﷺ ke dua ka waseela Murad hai Jo ke mashru aur jayaz hai.

Sharah Sahih al Bukhari, Allamah ibn Battal is hadis ki sharah me likhte hai, "Sayyidna Umar r.a. faramaya karte the, "Aye Allah! Ham Teri taraf tere Nabi (ki dua) ka wasila laate the. Abu Talib ke is Qaul ka bhi yahi matlab hai ki wo safed rang wale jin ke chehre ke zariye barish talab ki jati hai...."

Sharah Sahih al bukhari:3/9.

Yani Sayyidna Umar r.a. wali hadith aur is hadith ka maana wa mafhoom ek hi hai. Ham sabit kar chuke hai ke Umar r.a. wali hadith me waseele se murad RasoolAllah ﷺ ki dua hai. Lehaza is hadith se bhi bilkul yahi masla sabit hota hai. Is par mustezad ye ki is riwayat me wazeh alfaaz moujud hai ke RasoolAllah ﷺ apne parwardigar se dua karte rahte aur jab tak barish shuru na hojati dua khatam na farmate. Bhala isse zaat ka wasila kaise sabit hua?

Sharah Sahih al Bukhari me Hafiz ibn hajar r.h. likhte hai:

"Is hadith me Sayyidna Ibn Umar r.a. ne is waqye ke taraf ishara kiya hai jisko unhone Daur e Islam me apni aankho se mushahida farmaya. Unhone sirf Abu Talib ke sher par etemad krte hue ye nahi kah di. Baaqi hadeeso se bhi ye malum hota hai ke Rasoolallah ﷺ ne ye dua kuch logo ke mutalbe par farmayi thi.

(Fat'hul Baari:2/495)

Allama Muhammad Basheer Sahswani r.h. farmate hai:

"Kisi Hasan ya Sahih hadith me to kya , kisi Zaeef hadith me bhi ye baat mazkur nahi ke RasoolAllah ﷺ ki hayat e mubaraka me logo ne apka waseela ikhtiyar karte hue Allah tala se barish talab ki ho aur RasaoolAllah ﷺ ne sahih ahadees se sabit barish Talab karne ke mashru tariqe yani dua aur Namaz ke alawa koi aur tariqa ikhtiyar kiya ho. Jo koyi shaqs aisa daawa karta hai iski dalil iske zimme hai.

Siyanatul'insan an was'wasah as'shaikh dahlaan, safa-231.

Tanbeeh:

Hazrath Ayesha r.a. se marwi hai ke unhone mazkura sher padha. Sayyindna Abu bakr r.a. us waqt ek faisla farma rahe the. Apne ye sher sunkar farmaya, "Allah ki qasm! Is se murad RasoolAllah ﷺ ki zaat mubaraka hai.

مسند الإمام أحمد:7/1، مصنف ابن أبي شيبه:20/12، طبقات ابن سعد:198/3، مسند أبي بكر للمروزي:91/1

Lekin Iski sanad "Zaeef" hai kyu ke iska raawi Ali bin Zaid bin Jud'aan jamhoor muhaddiseen ke nazdeek "Zaif" hai. Nez "Mukhtalif" bhi hai.

Hafiz Hashmi r.h. kahte hai, "Ise Jamhoor ne ise Zaeef kaha hai."

مجمع الزوائد:209،206/8

Hafiz ibn Iraqi r.h. bhi kahte hai, "Ise Jamhoor ne ise Zaeef kaha hai."

طرح التثريب:82/1

Allama Busairi r.h. likhte hai, "Jamhor Muhaddiseen ise Zaeef kahte hai."

مصباح الزجاجة:84

Hafiz ibn Mulqan r.h. kahte hai, "Aur Abdul haq ne dawa kiya hai ki aksar muhaddiseen Ali bin Zaid ko zaeef qarar dete hai.

البدر المنير:434/4

Abu Al Husain Ibrahim bin Amr Baqa'e r.h. faramate hai, "Ise Jamhoor muhaddiseen ne Zaeef kaha hai."

نظم الدررفي تناسب الآيات والسور:181/12

Ali bin Zaid bin Jud'aan ko Imam ahmad bin Hambal ne, Imam Yahya bin Moin, Imam ibn Adi (al'kamil:4/413), Imam Abu Hatim raazi aur Abu Zar'a raazi (al'jarah wat'tadeel ibn abi Hatim:6/187) wagairah ne Za'eef, laisa bil'qawi (Yani Qawi Nahi) kaha hai.

Hafiz ibn Hajar r.h. ne bhi ise Zaeef hi Qarar diya hai.

تقريب التھذيب:4734

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Daleel number: 3

Umayya bin Abdullah bin khalid bin Aseed bayan karte hai, "Rasoolallah ﷺ tangdast muhajireen ke wasile se fatah ki dua kiya karte the.

المعجم الكبير للطبراني:292/1

Tabsirah :

Iski sanad "Za'eef" hai, kyunki :

1. Iski sanad muttasil nahi. Amyah bin Abdullah Taab'ee hai aur direct RasoolAllah ﷺ se bayaan kar raha hai.

Jaisa ke Imaam ibn Abdul Bar r.a. is ke baare me farmaate hai, "Mere nazdeek iska sahabi hona Sabit nahi, lehaaza yeh riwayath mursal ( munqate ) hai .

الاستيعاب في معرفة الأصحاب:38/1

Haafez Ibn Hajar r.a. farmaate hai, "Isne RasoolAllah ﷺ se mulakat aur riwayat nahi ki"

الإصابة:133/1

Imaam Tirmizi r.h. farmaate hai, "Mursal hadith aksar muhaddiseen ikraam ke nazdeek sahih nahi hoti. Boht se Muhaddiseen ne mursal ko Za'eef qaraar diya hai ."

العلل الصغير في آخر الجامع،ص:896،897،طبع دارالسلام

2. Isme Abu Is'haaq sabihi ki "Tadlees" bhi moujood hai . Samaa ki tasreeh na mil sakne ke bina par yeh riwayat "Mudallis" bhi hai , lehaza do wajho se "Za'eef" hai.

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Daleel number - 4

Sayyidna Abu Darda r.a. se riwayat hai ke inhone RasoolAllah ﷺ ko yeh farmaate huye suna, "Mujhe apne kamzor logo me talaash karo. Bilashuba tumhe apne kamzoro ki wajah se rizq diya jaata hai aur inhi ki wajah se tumhaari madad ki jaati hai. "

مسند احمد 198/5، سنن ابي داود 2594، سنن النسائي:3181، سنن الترمذي:1702، وسند صحيح

Imaam Tirmizi r.h. ne is hadees ko "Hasan saheeh", Imaam ibn Hibban r.h. ne "Saheeh", aur Imaam Haakim r.h.(2/104,105) ne Saheeh ul isnaad Kaha hai .

Tabserah :

Mua'ashre ke kamzor aur naadaar log Jo saliheen ho, unki neki aur dua ki wajah se Mua'ashre me aasoodgi aati hai.

Ek riwayat me yeh alfaaz hai, "Allah ta'ala is ummat ki madad un kamzor logo ki dua, namaaz aur inke ikhlaas ki wajah se karta hai."

سنن النسائي:3180، حلية الأولياء لأبي نعيم لأصبھاني:26/5، وسنده صحيح

Is riwayat guzishta "Za'eef" riwayat ka maana bhi samjha jaa sakta hai. Itni wazahath ke baad bhi agar koi shaqs us hadees ko faut shudgaan ka tawassul sabit kare toh iska yeh amal deyanat ilmi ke khilaaf hai. Isse faut shudgaan ke tawassal ka jawaaz sabit karna shar'ee nusoos ki tahreef hai. Isse toh zinda logo ki dua ka waseela sabit hota hai aur ise ham ja'ez aur mashroo hi samajhte hai .

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Daleel number - 5

RasoolAllah ﷺ Taa'ef se wapas par Ja'ranah tashreef laaye. Us waqt qabeela Hawazan ke bachhon aur aurton me se (6) cheh hazaar qaidi Aap ke ham'raah the . Oonton aur bakriyon ka toh koi shumaar hi na tha . Hawazan Ka ek wafd musharraf ba Islaam ho kar Rasoolallah ﷺ ki khidmat me haazir huwa . Inhone darkhwast ki ke hum par ehsaan farmaaiye. Rasoolallah ﷺ ne farmaya, "Qaidiyon aur amwaal me se ek cheez pasand kar lo". Inhone arz kiya : Hamein qaidi mahboob hai.

RasoolAllah ﷺ ne farmaya, "Jo qaidi mere hai ya Banu Abdul muttalib ke hai, woh tumhaare hai, baaki Jo taqseem ho chuke hai , unke liye yeh tareeqa ikhtiyaar karo:

"Jab mai logo ko Zohr ki namaaz padha doon toh tum khade ho kar kahna : Hum Allah ke Rasool ﷺ se darkhwaast karte hai ke Musalmaano se hamari shafa'at farmaaiye aur musalmaan hamari shafa'at Rasoolallah ﷺ se kare, hamare beto aur aurton ke haq me, toh mai tumhe us Waqt ata kar doonga . "

Inhone aisa hi kiya. Aksar sahaaba ne arz ki : Jo kuch hamare pas hai woh aapka hai baaqi sahaba se aapne waada farmaya ke har qaidi ke badle maale ghaneemat se (6) cheh oontein Dee jaayegi . Is tarha hawazin ko tamaam qaidi wapas mil Gaye .

سيرة ابن ھشام مع الروض الأنف:306/2، وسنده حسن

Tabserah :

Is hadees se sabith hota hai ke zinda insan se sifaarish karwaayi jaa sakti hai, so iske ham inkaari nahi . Isse faut shudgaan ki shaqsiyaat Ka tawassul Kaise Saabit huwa? Yeh toh hamari deleel hai Jo naadaan dost khud hi pesh kiye jaate hai .

•٠•●●•٠•

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Achi Biddat Par Sawab Wali Hadith Ka Tahkeeki Jayeza

Ek Hadees ki Do shakle ahle biddat ki taraf se pesh ki jati hai:

۩Pahla- “Jo Deen Me Achi Biddat Ejaad Karey Usko Aur Jo Is Par Amal Karenge Unko Bhi Sawab Jabke Ejaad Krne Wale Ko Inke Barabar Sawab Milega Jo Deen Me Buri Biddat Ejaad Kare Usey Gunah Hoga Aur Jitne Log Isko Karenge Unko Aur Unke Barabr Isey Gunah Hoga” [Daleel- Sahih Muslim]

۩Dusra- “Jo Deen Me Acha Kaam Ejaad Karey Usko Aur Jo Is Par Amal Karenge Unko Bhi Sawab Jabke Ejaad Krne Wale Ko Inke Barabar Sawab Milega Jo Deen Me Bura Kaam Ejaad Kare Usey Gunah Hoga Aur Jitne Log Isko Karenge Unko Aur Unke Barabr Isey Gunah Hoga” [Daleel- Sahih Muslim] 

Is hadith ko dekar kahte hai ki dekhye is me kaha gaya hai ki Deen me achi biddat kar sakte hai. Aiye dekhte hai is hadith ki haqiqat kya hai:

Jab ap Sahih Muslim se ye hadith padhenge to apko pata chalega ki is hadith ke piche ek waqye ka zikr hai. Aur wo waqya isi hadith me hai. Aiye ham wo waqya jante hai:

Mundhir bin Jarir riwayat karte hai apne walid se, Unhone kaha ki ham RasoolAllah ﷺ ke pas din ke pahle hisse me the. Wo kahte hai Ap ﷺ ke pas kuch log nange paao, nange badan, phate hue ooni chadare ya Sobb pahle hue Talware latkaye hue aaye. Unki Aksaryat  Mudar Kabileh se thi balki wo sab ke sab Mudar Kabile se hi the. Un ke garibi ko dekh kar RasoolAllah ﷺ ka chehre mubarak ka rang badal gaya. Aap ﷺ andar Tashreef le gaye fir bahar aye aur Bilal r.a. ko irshad farmaya. Unhone Azan di aur Iqamat kahi. Aap ﷺ ne namaz padhai aur fir khitab farmaya aur farmaya 

Ae logo apne us Rab ka taqwa ikhtiyar karo jis ne tumhe ek jaan se paida kiya aur us ka joda banaya aur fir Un dono maise Mardo aur Aurto ko bakasrat faila diya aur Allah se Daro jis ke naam ka wasta de kar tum ek dusre se mangte ho aur Rahmo ke (takazo ka) bhi khyal rakho. Yakeenan Allah tum par Nigraan hai. Aur surah al-Hashr ki ayat tilawat farmayi.

(Is par) ek shaks apne Dinar se sadaqa karta hai, apne Dirham se, Apne kapde se, Apne Gandum ke Saa’ se, Apne Khajur ke Saa’ se. Yaha tak ke farmaya khwah Khujur ke Tukde se. Raawi kahte hai ki Ansar maise ek shaks ek choti si Thaili le kar aya, Kareeb tha ki is ke hatheliya is se ajiz aa jate balki woh aajiz the. Raawi kahte hai ki fir log pe log aane lage yaha tak ke maine Rasool ﷺ ka chehra mubarak damakta hua dekha Goya ki wo sone ka ek Tukda hai. Rasool ﷺ ne farmaya JIS NE ISLAM ME ACHHI SUNNAT QAYAM KI USKO USKA AJAR AUR UNKA AJAR BHI JO US KE BAAD USPAR AMAL KARE BAGAIR ISKE KI UNKE AJAR MAI SE KUCH KAM KIYA JAYE. AUR JIS NE ISLAM ME BURA TARIKA QAYAM KIYA US PAR US KA BOJH HOGA AUR UNKA BOJH JINHO NE US KE BAAD US PAR AMAL KIYA BAGAIR IS KE KI UN KE BOJHO ME SE KUCH KAM KIYA JAYE.

Sahih Muslim, Hadith 2219.

Ye hadith padhne ke baad baat to bilkul wajeh ho jani chaiye ki yaha achi sunnat se kya murad hai. Ahle biddati bhai is hadith ko mis-quote karte hai aur alfaz badal dete hai. Hadith me wazeh achi sunnat ke alfaz hai aur unlog sunnat ko badal kar biddat alfaz rakh dete hai aur kahte hai dekhye hadith kahti hai ki achi biddat se sawab milega. In ko Allah se darna chaiye ki ye Hadith ke alfaz ko badal rahe hai aur awaam ko gumraah karne ki koshish kar rahe hai.

Rasool ﷺ ne farmaya ki jisne mere hawale se wo kaha jo maine nahi kaha to wo apna thikana jahannam me dekh le.

Sahih Muslim, hadith no.1 in Muqaddamah.

Ab in bhaiyo ko jahannam se to kamaskam darna hi chaiye ki wo hame wo bata rahe hai RasoolAllah ﷺ ke hawale se jo RasoolAllah ﷺ ne kabhi nahi kaha. Is hadith se yahi sabit hota hai ki Sunnat ya ache kaam karne ma pahel karna chaiye aur jab ham pahel karenge aur dusre log hame dekh kar wahi ache kaam karenge to unka sawab bhi hame milega bina uske sawab me kami hue. Is hadith se biddat ijaad karne ka sire se hi matlab hi nahi nikalta.

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Prepared by:- Faisal Khan.

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Kya Jamaat Se Taraweeh Padhna Biddat E Hasana Hai ?

Abdur Rahman bin ‘Abdul Qari r.a. kahte hai ki Mai ek baar Ramada ki raat Umar r.a. ke sath masjid aya aur paya ki log alag alag Jamaat me padh rahe hai. Ek admi akele padh raha hai aur ek admi chote se jamat me uske piche padh raha hai. Toh Umar r.a. ne kaha ki mere Raae me ye behtar hoga ki ek Qaari ki Imamat me in sab ko jama kardu. Toh unhone sabko Ubai bin Ka’b ke piche jama karne ka apna man banaya. Fir dusri raat maine un ke sath fir gaya aur (dekha ki) log  Qirat karne wale ke piche padh rahe hai. Aur ispar Umar r.a. ne kaha, “Ye ek achi biddat hai”.

Sahih al-Bukhari, hadith- 2010.

Hamara Jawab:

Is hadith me jo biddat ka lafz istemal kiya hai Umar r.a. ne ye Lugwi maa’no me hai na ki sharai biddat. Kyu ki Umar r.a. aur Abu bakr r.a. ke khilafat me Jamaat se nahi padhi jati thi Taraweeh. Isliye unhone kaha ki ye achi bidat hai matlab ye acha naya kaam hai jo us waqt nahi ho raha tha jab tak ke Umar r.a. ne iska hukm na de diya. Aur agar ab bhi samajh me na aye to ye soche ki kya ye waqai sharai biddat thi? Ye sharai biddat kaise ho sakti hai jab ki  RasoolAllah ne apni zindagi me Jamaat se Taraweeh padhai thi. Ye rahi ahadith:

Urwa bin Zubair Radi Allahu Anhu se rivayat hai ki Ayesha radi allahu Anha ne farmaya ek baar (Ramadan ki ) aadhi raat mein Rasoollallah ﷺ masjid mein tashreef le gaye aur wahan taraweeh ki namaz padhi, sahaba Radi Allahu Anhuma bhi aapkey saath namaz mein shamil ho gaye, subah huyee to unhoney uska charcha kiya phir dusri raat mein log pahley se bhi zyada shamil ho gaye, aur Aap ﷺ ke saath namaz padhi. Dusri subah ko aur zyada charcha hua to teesri raat us sey bhi zyada log jama ho gaye , Aap ﷺ ne (us raat bhi) namaz padhi aur logo ne aapki pairwi ki, Chothi raat ko ye aalam tha ki masjid mein namaz padhney aaney walo ke liye jagah bhi baqi nahi rahi ( magar us raat Aap ﷺ Namaz ke liye bahar hi nahi aaye) bulki subah namaz ke liye tashreef laye aur jab namaz padh li to logo ki taraf mutwajja ho kar shahadat ke baad farmaya Amma baad tumharey yahan jama honey ka mujhe ilm tha lekin mujhe iska khauff hua ki ye namaz tum par farz na ho jaye aur phir tum usey ada na kar sako Aur Aap ﷺ ki wafat ke baad bhi yahi kaifiyat rahi ( log alag alag taraweeh padhte rahe ). 

Sahih Bukhari, Vol 3, hadith 2012.

Is hadith se bilkul wazeh ho jata hai ki Ye amal biddat nahi tha kyuki ye pahle hi RasoolAllah apni zindagi me ye amal kar chuke the. Biddat nayi chiz ko kahte hai jo pahle se hi kiya gaya hai usko dubara karne ko nahi.

Aur wo ek aur baat kahte hai ki RasoolAllah ne 3 din padhaya tha lekin Umar r.a. ne pura Ramadan, toh isliye ye biddat hui. Iska jawab ye hai ki Agar RasoolALlah ne koi amal kar ke chhor diya aur fir use sahabao ne kiya to use sunnat ko zinda karna kahte hai biddat karna nahi. Biddat nayi chiz ko kahte hai deen me jiska wujud na ho pahle. Aur Umar r.a. ne koi nyi chiz nahi kari thi unhone RasoolAllah ﷺ ki sunnat ko zinda kiya thi. Isse ye bhi pata chala ki agar koi murda sunnat zinda karta hai aur use Acchi Biddat kahta hai to usme koi harj nahi aur ye Umar r.a. ki sunnat hogi. Par jis chiz ka wujud hi na ho aur use biddat e hasana kahe to RasoolAllah ﷺ ne biddat ki kisme nahi batayi unhone saaf alfazo me kaha hai ki HAR BIDDAT EK GUMRAHI HAI. Ab ahle biddat chahe jitni koshish karle ‘har biddat’ ka matlab ‘har biddat’ hi hoga buri biddat ya acchi biddat nahi. Aur hame bhi koi aetraz nahi hoga agar koi murda sunnat ko zinda kare aur use biddat e hasana naam dekar us par amal karne lage. To fir ye wazeh ho gaya ki Umar r.a. ne jo ise biddat e hasana kaha hai wo ek murda sunnat ko zinda kar ke kaha hai na ki Deen me naya tarika ijaad kar ke.

Allah se dua hai ki wo hame biddat se mahfooz rakhe aur sunnat pe amal karne ki taufeek ata kare.

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Related article:- Kya Biddat e hasana Islam me jaiz hai ?

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Biddati Imam Ke Piche Namaz Padhne Ka Hukm | Salaf Ke Fahm Ke Mutabik

Jaha tak biddati Imam ke piche namaz padhne ka sawal hai to is ke bareme ek bhi riwayat nahi hai jo Usool e Muhaddiseen par sahih ho. Ek bhi RasoolAllah ki hadith nahi hai jisme milta ho ki fula ke piche namaz padho aur fula ke piche namaz na padho. Aur is muamle me aksar sirf ulemao aur buzurgo ke fatwe milte hai, wahi jo hamari purani bimari hai ki fula Buzurg farmate hai, fula Hazraat farmate hai. Musalman hone ke haisiyat se hamara pahla source QalaAllah wa QalaRasoolAllah hona chaiye aur uske baad fir sahabao ka amal dekhna chaiye fir Tabaeen ka aur fir Tabe-Tabaeen ka aur fir ulemao e deen ka. Aur aksar Ulema is hadith ko chupate hai biddati imam ke piche namaz padhne ke mutallik jise ham pesh karenge in shaa Allah.

۩ Abu Hurairah r.a. riwayat karte hai ki Agar Imam ne thik namaz padhai to iska sawab tumhe milega aur agar galti ki to bhi (tumhari namaz ka) sawab tumko milega aur galti ka wabaal un par rahega.

Sahih al-Bukhari, Kitabul Aazan, Vol. 1, Book 10, Hadith-694.

۩ Hasan al Basri (Tabaeen) Farmaye hai,

                                                  صَلِّ وَعَلَيْهِ بِدْعَتُهُ

"Biddati ke piche namaz padhlo, uski biddat ka wabal usi par hoga".

Sahih al Bukhari, Kitab ul Aazan, Baab- Fitno ke Imam aur Biddati ke piche namaz padhne ka hukm, Moallik riwayat.

۩ 'Ubaid-Ullah bin Adi bin Khiyar r.a. riwayat karte hai ke wo Hazrat Usman ghani r.a. ke paas gaye jab ke baghiyon ne unko gher rakha tha. Unhone kaha ke Ap hi aam Musalmano ke imam hain magar Ap par jo musibat hai wo aapko maloom hai. In halaat mein baghiyon ka muqarrah Imam namaz padha raha hai. Ham darte hain ke uske piche namaz padh kar gunehgaar na ho jaein.
Hazrat Usman r.a. ne jawab diya, “Namaz to, jo (un) log kaam karte hain un kaamo mein sabse behtareen kaam hai toh wo jab accha kaam karein toh Tum bhi un ke saath mil kar achcha kaam karo aur jab wo bura kaam karein to tum unki burai se alag raho.”

Sahih al-Bukhari, Vol. 1, Book 10, Hadith-695.

Aur Quran bhi bilkul yahi Hukm deta hai, Allah pak farmate hai  

..Neki aur parhezgari mein aik doosray ki madad karte raho aur gunah aur zulm-o-ziyadti mein madad na karo.

Surah Maida (5) ayat 2.

Ab Quran, Sahaba aur Tabaeen ke wazeh qaul ke baad shak ki koi gunzaish baki nahi rahti aur agar ham in ke muqable me ulemao ya buzurgo ke qaul lene lage to isse bada koi zulm nahi hoga wo kyu na ham apne ap ko ahle sunnat jamaat se hone ki ya salaf ke fahm ke mutabik deen samajhne ka dawa karte rahe. 

Ye to tha Biddati/Baagi Imam ke piche namaz padhne ka hukm Quran aur salaf se. Ab apko ye jaan kar hairani hogi ki Sahabah Abdullah bin Umar (Umar r.a. ke bete) jinhe RasoolAllah ﷺ ne kaha hai ki Abdullah bin Umar Nek Mard hai, wo kahte kahte the ki Jab tak Khwarij ke masjid se Hayyalas-Salaah, Hayyalal Falaah ki awaze ayingi ham inke piche namaze bhi padhenge aur jab ye hame salam karenge ham inke salam ka jawab bhi denge. Puri hadith aesi hai:

۩ Abu Shihaab riwayat karte hai ki Hazrat Ibn Umar r.a. Khasbiya aur Khawarij ko salam kiya karte the jab ki wo apas me jang kiya karte the, aur wo (ibn Umar) kaha karte the ki Jo bhi koi “Hayya Alal Salaah” kahega mai is ka jawab dunga (matlab unke masjid me namaz padhunga) aur jo bhi “Hayya Alal Falaah” kahega mai uska bhi jawab dunga, lekin agar koi kahe ki ham Musalman bhaiyo ka katl kare ya unka maal lute tab ham inka sath nahi denge.

Sunan Kubra Baihaqi, Volume : 3, Hadith Number: 5305. [scan]

SubhanAllah ye hai akhlaq ek sahabi ka jo jhagdo aur fitno aur takfeer ka darwaza band karne ki koshish karte the aur aj ham log hai jo band darwazo ko bhi kholne ki koshish karte hai. 

Khawarji wo log the jo sahabao ko muh par kafir kahte the fir bhi itne bade bade sahaba inke piche namaze padhte the. Aur aj ham log hai jo thode se ikhtilaf me bhi dhed inch ki masjid alag karlete hai. Allah hame salaf ke manhaj par amal karne ki taufeek ata kare.

Imam Bukhari ne jo baab bandha hai hadith no. 695 se pahle: "Fitno ke Imam aur Biddati ke piche namaz padhne ka hukm" aur fir sahabao ke qaul la kar jo result nikala hai isse ye bhi pata chalta hai ki Imam Bukhari ka Aqidah bhi yahi tha ki Fitno ke Imam aur Biddati Imam ke piche namaz padh leni chaiye. Aur aese masjid me sunnat tarike se namaz padhe ne se hame Islah ka mauka bhi milta hai jise hame nahi khona chaiye. Ye alag baat hai ki agar koi behtar Aqide wala Imam maujud hai to behtar aqide wale Imam ko priority deni chaiye. 

Allah se dua hai ki wo hame sidhi raah par chalaye. aameen.

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