Rasoolullah ﷺ ki Hadees ka Ahtaraam

۩ Imam Malik ke shagird Abu Salamah Mansoor bin Salamah bin Abdul Azeez al-Khuza'yi r.h. (d. 210 hijri) farmate hai:

کان مالک بن أنس إذا أراد أن یخرج لیحدّث، توضأ وضوءه للصّلاة، ولبس أحسن ثیابه، ولبس قلنسوةً، ومشط لحیته، فقیل له فی ذلک؟ فقال: أوقّربه حدیث رسول اللہ ﷺ-

'(Imam) Malik bin Anas (al-Madani r.h.) jab hadees bayaan karne ke liye (ghar se) baahar aate toh namaz waala wuzu karte, achhe kapde pahente, (sar par) topi rakhte aur apni daadhi ki kanghi karte the.

Is baare me jab Ap se pucha gaya toh farmaya, 'Is tarha, Mai Rasoolullah ﷺ ki hadees ki taazeem karta hu.''

Al-Jaami' li Akhlaq ar-raawi wa Aadab as-saami, 903. Iski sanad Shaykh Zubair ali zai ke nazdeek sahih hai.

۩ Ma'mar bin Raashid farmate hai,

“Qatadah (tabayeen) is baat ko na-pasand karte the ke Rasoolullah ﷺ ki hadeese bagair wuzu ke bayaan ki jaaye.”

Al-Jaami' li Akhlaq ar-raawi wa Aadab as-saami, 975. Iski sanad Shaykh Zubair ali zai ke nazdeek sahih hai.

Allah se dua hai ki wo hame amal ki taufeek ata kare. aameen.

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source: Maqalat by Zubair ali zai, jild- 2, safa- 565. [download]

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Kya Al-Albani Ne Bukhari Aur Muslim ki Kuch Hadeeso ko Zaif Kaha Hai?

 Sawal 

Asslamu alaikum sir. Kya ye baat sach hai ki Shaykh Albani ne Sahih al Bukhari aur Sahih Muslim ki kuch hadeeso ko zaif karaar diya hai?

 Jawab 

Alhamdulillah..

Ye baat bilkul sahih hai ki Shaykh Albani r.h. ne Sahih al Bukhari aur Sahih Muslim ki kuch hadeeso ko zaif karaar diya hai.

۩ Shaykh Albani farmate hai:

"جهل بعض الناشئين الذي يتعصبون لـ " صحيح البخاري "، وكذا لـ " صحيح مسلم " تعصبا أعمى ، ويقطعون بأن كل ما فيهما صحيح"-

“Baaz nawjawan log jo shiddat-pasandi se Sahih al Bukhari aur isi tarha Saheeh Muslim par jan-nisar (devoted) hai wo Be-Ilm (ignorant) hai aur wo zid par ade hai ki unme sab kuch sahih hai...”

Silsilat al-Ahaadeeth as-Saheehah (no. 2540). 

۩ Shaykh Albani farmate hai:

لكن في أثناء البحث العلمي تمر معي بعض الأحاديث في الصحيحين أو في أحدهما ، فينكشف لي أن هناك بعض الأحاديث الضعيفة! لكن من كان في ريب مما أحكم أنا على بعض الأحاديث فليعد إلى " فتح الباري" فسيجد هناك أشياء كثيرة وكثيرة جداً ينتقدها الحافظ أحمد ابن حجر العسقلاني " انتهى من " فتاوى الشيخ الألباني-

“... Lekin mere taaleemi tahkeek ke dauran maine Saheehayn (Bukhari aur Muslim) me kuch hadeese paayi, ya do maise ek, aur mujhe ahsaas hua ki unme kuch hadeese zaif hai! Lekin (in) chand hadeeso ke bareme jise bhi mujh par shak ho toh use chahiye ki wo Fath al Bari ka mutalla kare jaha par use boht si chize pata chalengi jinki tanqeed al-Hafiz Ahmad ibn Hajar al Asqalaani (author) ne ki hai.”[alfaz khatm]

Fataawa ash-Shaykh al-Albaani (safa- 565).

۩ Shaykh Albani ke is raaye par Shaykh Saleh al Munajjid kahte hai:

“Khulasa yahi hua ki Shaykh Albani ne waqai me Saheehayn (Bukhari aur Muslim) ki kuch hadeeso ko zaif karaar diya hai.”

source: https://islamqa.info/en/178907

۩ Shaykh Albani ke is raaye par Shaykh Zubair Ali Zai kahte hai:

“Shaykh Albani ne Sahih Muslim ki tees (30) se zyada Hadeeso ko zaif karaar diya hai. Aur Shaykh Albani marte-marte Sahih al Bukhari ki kayi hadeeso ko zaif karaar dekar gaye hai. Aur ye Shaykh Albani ki Manhaj ki galti hai, unki manhaj ki khami hai.”

[ye unke jawab ka khulasa hai]

source: https://youtu.be/Wh6CI_vD0sk

Lekin ham Shaykh Albani ki is raaye se ikhtilaf karte hai. Aur hamara manna hai ki Sahih al Bukhari aur Sahih Muslim ki tamaam hadeese sahih hai, jaise ki jamhoor Muhaddiseen ki raaye hai.

Shaykh Albani ki raaye se is baat ki bhi tashdeek hoti hai ki Jamhoor ki raaye se ikhtilaf kiya ja sakta hai agar hame koi baat Quran, sunnat ya usool e deen ke lihaj se thik na lage, jaisa ke Shaykh Albani ko bhi pata tha ki Jamhoor Muhaddiseen Sahih al Bukhari aur Sahih Muslim ki saari hadeeso ko sahih kahte hai lekin iske bawujud unhone is chiz par jamhoor se ikhilaf kiya.

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Kasrat Ke Sath Riwayat Karne Wale Sahaba Aur Tabaeen

۩ KASRAT KE SATH RIWAYAT KARNE WALE SAHABA :

Naam- Abu Hurairah

Umar - 78 saal. 

Wafaat - 59 Hijri.

Tadad e riwayat - 5374 riwayate.

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Naam-  Abdullah ibn Umar 

Umar - 86 saal. 

Wafaat - 74 Hijri.

Tadad e riwayat - 2630  riwayate.

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Naam-  Anas bin Malik

Umar - 102 saal. 

Wafaat - 93 Hijri.

Tadad e riwayat - 2286 riwayate.

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Naam-  Ayesha

Umar - 65 saal. 

Wafaat - 58 Hijri.

Tadad e riwayat - 2210 riwayate.

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Naam-  Jabir bin Abdullah

Umar - 95 saal. 

Wafaat - 74 Hijri.

Tadad e riwayat - 1540 riwayate.

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Naam-  Abdullah ibn Abbas

Umar - 71 saal. 

Wafaat - 68 Hijri.

Tadad e riwayat - 1160 riwayate.

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Naam-  Abu Saeed Khudri

Wafaat - 74 Hijri.

Tadad e riwayat - 1100 riwayate.

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۩ KASRAT KE SATH RIWAYAT KARNE WALE TABAEEN

1. Amir Shaiba

2. Shaiba bin Hajjaj 

3. Ata bin Abi Rabah

4. Ikrama Maula ibn Abbas

5. Saeed bin Zubair

6. Saeed bin Musayyab

7. Hasan Basri .

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Hadith Ke Darje

۩ DARJA - 1

Jis Ko Imam Bukhari Aur Imam Muslim, Dono Ne Riwayat Kiya Ho, Ise Mutaffik Alaihe Bhi Kaha Jata Hai.

۩ DARJA - 2

Jis Ko Sirf Imam Bukhari Ne Riwayat Kiya Ho.

۩ DARJA - 3

Jis Ko Sirf Imam Muslim Ne Riwayat Kiya Ho.

۩ DARJA - 4

Jis Ko Bukhari Aur Muslim Ki Shara'it Ke Mutabik Kisi Dusre Muhaddis Ne Riwayat Kiya Ho

۩ DARJA - 5

Jis Ko Sirf Bukhari Ki Shara'it Ke Mutabik Kisi Dusre Muhaddis Ne Riwayat Kiya Ho

۩ DARJA - 6

Jis Ko Sirf Imam Muslim Ki Shara'it Ke Mutabik Kisi Dusre Muhaddis Ne Riwayat Kiya Ho

۩ DARJA - 7

Jis Ko Sirf Imam Muslim Ki Shara'it Ke Mutabik Kisi Dusre Muhaddis Ne Sahih Samjha Ho.

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Hadith Ki Aqsaam

Rasoolullah ka farman, "Qawli Hadith" kahlati hai.

Rasoolullah ka Amal, "Faeli Hadith" kahlati hai.

Rasoolullah ki ijazat, "Taqreeri Hadith" kahlati hai.

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Hadith char (4) tarha ki hoti hai: 

۩  Marfu - Jis hadees me sahaba, Rasoolullah ka naam lekar hadith bayan kare.

۩  Mauquf - Jis hadees me sahabi RasoolAllah ka naam liye bagair hadith bayan kare ya apne khayal ka izhaar kare.

۩  Aahaad - Jis hadees me rawi tadad me mutawatir hadith ke rawio se kam ho. Iski 3 kisme hai.

۩  Mutawatir - Jis hadees ke raawi har zamane me itne ho ki unka jhut par ikhatta hona mumkin nahi ho.

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Hadith Ki Pahli Kitab

Hadith Ki Pahli Mudawwan (Jama Ki Gai) Wa Murattab Kitab Muwatta Imam Malik Batayi Jati Hai, Yeh Fiqhi Tarteeb Par Mushtamil Hai. Muwatta Arabic Zuban Ka Lafz Hai. Iska Matlab Hai "Aesa Rasta Jis Par Kasrat Ke Sath Log Chale Ho." Muraad Hai Woh Tarika E Mustakeem Jise Muhammad ﷺ Aur Sahaba E Karaam R.A Ke Baad Salaf Saaliheen, Deen Ke Imamo Aur Akabir Ulema E Millat Ne Apnaya. Ahle Ilm Ne Kaha Hai Kay Ye Kitab 140 Hijri Ke Kareeb Tarteeb Di Gai. Is Me Sahaba Wa Tabaeen Ke Aqwaal Mila Kar Kul 1720 Riwayat Hai, Jinme Marfu Hadeese 600, Mursal Riwayate 222, Maukuf Riwayate 613 Aur Tabaeen Ke 285 Aqwaal Hai.

Mukhtalif Adwaar Me Mukhtalif elako Me Iski Shuruhaat Wa Ta'alikat Likhi Gai, Jinme Imam Ibn Abdul Bar Ki Attamheed Aur Al-Istizkaar, Imam Suyuti Ki Tanweerul Hawalik, Imam Zurkani Ki Al- Muntaqa Aur Shah Waliullah Muhaddis Dehlwi Ki Al-Musaffa (Farsi Me) Aur Al Musawwa (Arabic Me) Kabil E Zikr Hai.

Muwatta Imam Malik ke Murattib Imam Malik r.h. Hai Jinka Pura Naam "Malik Bin Anas Bin Amir Bin Malik" Aur Laqab "Imam Darul Hijra" Hai. Ap 93 Hijri Me Madina Me Paida Hue Aur 179 Hijri Me Madina Me Hi Faut Hue. Ap Ko Allah Ne Kamaal Ka Hafiza Ata Farmaya Tha, Ap Apne Ustado Se Jo Hadith Ek Bar Sun Lete Fir Wo Kabhi Na Bhulte. Ap Takwa Wa Parhejgari Me Bhi Unche Martabe Ke Malik The. Tarteeb Al Madarik Me Hai Ki Ap Mashgale Taleem Ke Baad Har Waqt Allah Ki Ibadat Aur Tilawat E Quran Me Hi Mashroof Rahte The Aur Bataur Khas Jume Ki Raat Ko Saari Ibadat Me Hi Guzarte.

Haq Goi Me Is Qadr Bebaak The Ki Apko Uski Khatir Hakim E Waqt Ki Mukhalfat Aur Uski Tarf Se Izaae Aur Sazae Tak Bardasht Karni Padi Magar Apko Paya E Besbaat Me Kahi Bhi Larzish Nahi Ayi. Garz Allah Ne Apko Jis Qadr Azeem Maqsad Ki Takmeel Ke Liye Paida Farmaya Tha Uske Liye Apko Is Jaisi Azeem Sifat Se Bhi Muttasif Farma Diya Tha.

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Hadees Ke Ma’amle Me Chaan Been Aur Ahtiyaat

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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Isnad E Hadith Deen Ka Hissa Hai

Hazrat Abdullah bin Usman farmate hai ki maine Abdullah bin Mubarak ko farmate hue suna ki Isnad e Hadith Deen ka hissa hai. Aur agar Isnad na hote to har aadmi apni marzi ka Deen bayan kar deta. Abu Ishaq Ibraheem bin Eesa farmate hai maine Abdullah bin Mubarak ke samne ek hadith bayan ki. Hadith sun kar unhone farmaya ye hadith kiski riwayat hai, Maine kaha Shahab bin Kharash ki. To unhone farmaya ke wo siqah hai. Fir un hone kaha Shahab ne kisse riwayat ki hai? Maine kaha Hajaj bin Dinar se. Unhone farmaya ki wo bhi siqah hai. To unhone farmaya ke Hajaj ne kisse riwayat ki? Maine kaha ki wo kahta hai ki Rasool ﷺ ne farmaya. Toh Hazrat ibn Mubarak ne farmaya. Aey Abu Ishaq, Hajaj aur RasoolAllah ﷺ ke darmiyan to itna taweel jungle (yani zamana) hai, jis ko tay karte karte Unnto (camel) ki gardane thak jayengi (yaani ye hadith to munqate hai matlab bich me ek raawi nahi hai).

Is hadith ki mazeed wazahat:

Unke kahne ka matlab hai ki Hajjaj ne RasoolAllah se kaise riwayat kar diya jab ki un ke bich ka zamana boht zyada hai, bich maise ek raawi miss hai aur isliye ye hadith qabil e qubool nahi hai. Halaanke ke banda (Tabayee) siqah hai lekin fir bhi ye riwayat nahi qabile qubul hai kyuki bich ke ek raawi miss hai.

Hamare muashre me to kahte hai ki Imam Abu Hanifa r.h. ne farmaya, fula r.h. ne farmaya. Ye dekhe Abdullah bin Mubarak jo Imam Abu Hanifa ke shagird hai wo kah rahe hai ki kayi jungle hai bich me RasoolALlah ﷺ tak pohchne ke liye. Lekin ye jungle ko baaz Hanafi log ne paar kar liye hai jo 400 saal the aur Hidaya likh kar pare maari aur kaha ki Imam Abu HAnifa ne farmaya jab ki iski koi sanad hi nahi hai. Imam Abu Hanifa ki hadith le kar aye ham manenge lekin un ke zaati aqwal to hamare liye Hujjat nahi hai.

Muqaddamah Sahih Muslim, Hadith- 32.

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source:- SAHIH MUSLIM KA MUQADDAMAH

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Sahih Aur Zaif Hadith Me Fark Na Karne Ka Anjaam

Is article ko banane ka maqsad ye hai ki jab tak ham Sahih aur Zaif hadith ka farq nahi karenge tab tak hamara eeman muqammal nahi hoga kyuki boht si aesi zaif hadeese hai jinhe agar maan liya jaye to hamara eeman baki nahi rah sakta. Kyuki ab kuch logo ke Aqide aur namaz ke tarike zaif hadith pe hote hai aur jab unse islah ki jati hai to kahte hai ki ye hadeeso ko zaif kahdete hai. To iska jawab ye hai ki Ham nahi balki Muhaddiseeno ne hadeeso ko zaif kaha hai. Ham kaun hote hai un hadith ko zaif kahne wale. Ye usool e hadith ki kam-ilmi ke wajah se aesi baate karte hai. Imam Muslim ne apni kitab Sahih Muslim ke Muqaddamah me kaha hai ki Zaif hadith Islam me Dalail ke taur par nahi liya ja sakta chahe wo Fazail ke muamle me hi kyu na ho. Aur boht se Muhaddiseen ne bhi ye kaha hai (dekhne ke liye click kare). Ab isi ke Mutallik chand hadeese pesh karne ki koshish karte hai taaki agar kisiko zaif hadeeso ko manna ho to in zaif hadeeso ko bhi maane aur eeman se khali ho jaye.

۞1. Syedna Huzaifa bin Yamaan ne  Abu Musa al-Ashari r.a. ko samne se aate hue dekha to kaha ki ye Munafiq hai.

Al Marifa wa Tareeq: jild 1 p, 365; Al makatabatu ashamila.

Sahih al Bukhari aur Sahih Muslim ke tahat Syedna Huzaifa bin Yamaan wo sahabi hai jinko RasoolALlah ﷺ ne munafiq ke naam bataye the. Ab is hadiht ke tahat Abu Musa farigh aur inse tamam hadeese farig ho gai jab ke ye sahaba ki hadith Sahih al Bukhari aur Muslim me bhi hai. Is hadith ki muttasil sanad hai bas 1 sukam hai. Is hadith me Imam Amash hai jo Mudallis hai. Lihaza ye hadith zaif hui. Ab agar is hadith ko maan liya jaye to nauzbillah hamara eeman baki nahi rahta kyuki ham ek sahaba par munafik ka ilzam laga rahe hai aur fir isi wajah se hame Bukhari aur Muslim jaise buland kitab ko bhi chhorna padega. Imam Muslim ka bhi kahna hai Sahih Muslim ke muqaddamah me ki Mudallis ki 'An' wali riwayat qubul  nahi ki jayegi jab tak sama ki Tashree na ho.

Ek baat aur gaur kare ki jo hamare kuch bhai kabr se madad ke silsile me ek hadith dete hai ki ek Arabi aya RasoolALlah ki kabr par aya aur fir usne kaha ki maine apne jaan par zulm kiya fir aata hai ki RasoolAllah ne kaha ki Jao Umar r.a. ko mera salaam kaho aur kaho ki sakhti na kare.

Ab is hadith ki bhi sanad Mutassil hai lekin is haidth me bhi wahi problem hai jo upar wali hadith me bayan kiya gaya ki isme Amash mudallis hai. Lihaza agar hamare kuch bhaiyo ne is hadith ko sahih manna hai to upar wali hadith ko bhi sahih maane ki Nauzbillah sahaba Musa al-Ashari r.a. munafiq hai. MaazAllah! Astagfirullah!

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۞2. Hudhayfah r.a. jo kahte hai ki ‘Abd-Allaah ibn Mas’ood r.a. ne kaha ki RasoolAllah ﷺ ne farmaya ki Teen masjido [al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem)] ke alawa kisi masjid me Aetiqaf jayz nahi hai.

Al-Bayhaqi, 4/315.

Is hadith ki bhi puri sanad mutassil hai siwae iske ke is hadith me Sufyan ibn `Uyaynah r.h. Mudallis hai jo ki 'An' se riwayat kar rahe hai. Toha ab jo Tadlees wali hadeeso ko zaif nahi manta ho wo in teen masjid ke alawa kisi masjid me Aetikaf bhi na kare.

Aur isi wajah se ek wo hadith bhi zaif ho gai Jo Sunan Abu Dawud aur Sunan Tirmidhi me aya hai, aur dono Imam ne kaha hai ki ye hadith sahih aur sabit nahi hai.

Abdullah bin Masood r.a. ne farmaya:’Kya main tumhei’n Rasool Allah ﷺ ki namaz na bataou’n? inho’n ne namaz padhi aur hath na uthae magar pehli martaba.’

(Abu Dawood: as Salah 257).

Ab Is haidth me Sufyan As-Suri Mudallis hai aur wo 'An' se riwayat kar rahe hai. Lihaza jisko ye hadith sahih manni hai to woh sahabi e Rasool Musa al-Ashari r.a. ko Munafiq mane. MaazAllah.

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۞3.  RasoolAllah ﷺ ne farmaya, "Jo shaks apne Nasab par fakr kare usse kaho ki apne baap ka Sharamgaah (private part) kaat kar apne Muh me rakh le. Aur ye baat kanaye se na kahna, sidha karna."

Musnad Ahmed:21272, Al Adab al Mufrad:963, Mishkat al Masabih:4902, Al makatabatu ashamila.

Astagfirullah!!! Kyu Huzur apni zuban se aesi baat nikal sakte hai? Quran me aya hai ki Nabi ﷺ aqhlaq ke buland darje pe Faa'iz hai. Aur Sahih al Bukhari aur Sahih Muslim me riwayat hai ki RasoolAllah ﷺ me Kawari ladkiyo se bhi zyada sharm o haya thi. Ye hai Bukhari aur Muslim!!! aur wo hai dusri kitabe.

Ye Hadith Daif hai kyuki isme Hasan Basri Mudallis hai aur wo An se riwayat kar rahe hai.

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۞4.  Nabi ﷺ ki nazar ek baar Zayd ibn Harithah (Muh bole bete) ki biwi par padi toh Huzur ko pasand aagayi, Fir Allah ne huzur ﷺ ko khush karne ke liye Zayd Ibn Harithah ke dil me apne biwi ke liye nafrat daal di Taaki wo Talaq dede aur baad me Huzur ne khud shadi karli unse.

Imam Ibn Jareer ki Tafseer e Tabari, Surah al Ahzaab.

Wazahat: Darasal Hua yahi tha ki Zayd r.a. ne apne biwi ko chhor diya tha lekin is tarha se nahi hua tha Surah al Ahzaab ap padh kar dekh le is ke detail ke liye. Ab Ye jo upar ki hadith hai ye jhuti kahani banayi gayi hai. Aur ab agar is riwayat ko maan liya jaye to fir Munkireen e hadith to thik kahte hai ki Quran to kahta hai ki, "Tumhare Nabi na to kabhi bahke hai aur na kabhi be-raah chale hai".  Agar ye hadith maan li jaye ki nauzbillah Nabi ki nazar na-mahram par padi aur unhe pasand aagai to fir hamara eeman hi nahi bachega, aur Deen ka beda Gark ho jayega. Allah ki panah!! Aur wo hadith fir yad karle jo Bukhari aur Muslim me hai ki Nabi ﷺ me kawari ladkiyo se zyada sharam aur haya hai.

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۞5.  Nabi ﷺ ki Mubarak zuban par shaitan ne Do (2) ayat aur jari kardi Apni taraf se. Aur wo ayat hai:

"Ye Teeno (Laat, Manat, Uzza ) badi Buland Deviya hai aur inki shafaat zarur Qubul ki jayegi."

Tafseer Tabari aur Tafseer ibn Kaseer, Surah Hajj, ayat 52.

Note: Ye Laat, Manat aur Uzza jahiliyat ke zamane ke But (Idol) the, jinki ibadat mushrikeen e Arab kiya karte the.

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Sahih Muslim Ka Muqaddamah

hi   -

Sahih Muslim ka Muqaddamah, Imam Muslim ne apni kitab sahih Muslim likhne se pahle likhi hai. Ye unhone is liye likhi hai taaki kuch bunyadi Usool al hadith logo ko wazeh ho jaye ki kis tarha ki hadees Muhaddiseeno ne qubul ki hai aur kis tarha ki nahi. Aur un Muhaddiso ne kitni mahnat kar ke sahih aur gair sahih ahadeeso ko alag kiya hai kyuki aksar log usool e hadith se nawaqif hai. Aksar logo ko to ye bhi pata nahi ki hadith bhi boht tarah ke hote hai. Allah un Tamam Muhaddiso ko aakhirat me bhi qamyab kare jis tarah wo dunya me qamyab hue the, jinhone itni mehnat kar ke RasoolAllah ﷺ ke paigam ko ham tak pohchaya hai.

Sahih Muslim ka muqaddamah padhte hue apko lagega ki ajkal jo ham baate karte hai, jo kuch log kahte hai ki ham log ajeeb-gareeb baate kar rahe hai Toh ye saari baate Imam Muslim ne bhi kiye hai. Is Muqadme ne boht logo ki zindagi change ki hai.  Imam Muslim ke shagird ne Imam Muslim ko ye mashwara diya tha ki wo Sahih Muslim likhe aur isi liye jagah jagah is Muqaddameh me Imam Muslim apne shagird ko duae dete hai. Ab mai bilkul (exact) Imam Muslim ke alfaz likhta hu jo unhone kaha Jo ki Itne pyare hai ki apke dil me utarte chale jayenge in shaa Allah. Agar zarurat padi to unke Alfaz ki wazahat kar dunga in shaa Allah. Imam Muslim ke alfaz green text me honge aur mere explanatory notes brackets aur black text me honge:

Hamd wa salawat ke baad Imam Muslim apne shagird Abu Ishhaq ko Mukhatib karte hue farmate hai: Allah tujh par raham farmaye ke tune apne parwardigar ki hi taufeek se ye zikr kiya tha ki Rasoolullah ﷺ se jo ahadith marwi hai un tamam hadith ki talash aur justutju ki jaye jo Deen ke usool aur us ke ahkaam jo sawab wa azaab aur rugbat aur khauf (yani Fazail wa akhlaq) ke mutallik hai aur tum wo tamam ahadith mustanad isnaad ke sath chahte ho jinko ulema e hadith ne qubul kiya hai. Allah taala tumko hidayat de ke tumne us baat ka iradah zahir kiya hai ke mai is qism ki tamam ahadith ka ek majmua tayar kar ke ikhtisaar ke sath tumare liye jama kardu. Allah taala tumhe izzat ata farmaye jab maine tumhari is farmaish par gaur kiya aur is ke anjaam ki taraf tawajjah ki aur Allah kare iska anjaam achha ho toh mujhe ye andaza hua ke aur logo se pahle khud mujhe bhi ye majmua tayar karne ka fayda hoga.

Mazbuti aur sehat ke sath thodi si ahadith ko yad rakhna zyada aasan hai khas taur pe Awamun-Naas ke liye jinhe sahih aur gair-sahih ahadith me tameez hasil hi nahi ho sakti jab tak ke dusre log unko bata na de. Pas aisi surat e haal me thodi tadad me sahih riwayaat jama karne ka iradah karna boht zyada tadad me zaif riwayaat jama karne se zyada behtar aur mufeed hoga.

[Ab Imam Muslim kahte hai ki kin logo se wo ahadith nahi lenge]

1. Wo log jinpar aksar Muhaddiseen ne Taan hai jaisa ki Abdullah bin Miswar, Abu Jafar Madaini, Amr bin Khalid.. wagaira

2. Un jaise dusre log jin par ahadees ghadne ki tohmat hai. 

3. Aur wo log jo Az-Khud ahadees banane me badnaam ho chuke hai.

4. Aur isi tarha wo log bhi jinki aksar ahadees munkar ya galat hoti hai toh aese tamam logo ki riwayaat ko ham apni kitab me jama nahi karenge.

Usool e Hadith ki istilah me munkar us shaks ki hadith ko kahte hai jo siqah aur qamil ul hifz raawio ki riwayat ki khilaf riwayat kare ya uski ahadith ki kisi ne bhi muwafiqat na ki ho. Pas jab aesi surat e haal ho to wo raawi matruqul hadith hoga aur iski ahadith muhaddiseen ke nazdeek qabil e qubool aur qabil e amal nahi hogi.

Isi tarha agar tum kisi ko dekho ki wo Imam Zohri( boht bade Muhaddis aur Tabaeen, Imam Abu Hanifa r.h.ke ustad)  jaise buzurg shaks ya Imam Hishham bin Urwa jaise azeem shaks, jinki riwayaat ahle ilm ke yaha bohut mashhoor aur faili hui hai, (unhi) se aesi riwayat bayan kare jis riwayat ko un ke mashoor shagirdo maise kisi ne bhi bayan na kiya ho aur ye raawi sahih riwayaat me un ke mashhoor shagirdo ka shareek bhi na raha ho, Toh aese raawi ki hadith ko qubul karna jayez nahi.

Hamne riwayat hadith ke silsile me Muhaddiseen ke mazhab ko bayan kar diya hai taaki jo log usool e hadith se waqif nahi hai, un maise ahle Taufeek ko ye ibtidai malumat hasil ho jaye.  

Ae Shagird e azeez, in tamam mazqura bala baato ke baad Allah taala tujh par raham kare, jab hamne zaif aur munkar ahadith ko alag karne me unlogo ki galtiyo ka jayeza liya, jo log khud ko Muhaddith karar dete hai, toh dekha ke ye log sirf sahih aur mashhoor ahadith par ittifa karne ki bajaye un rawio se bhi ahadith nakal kar rahe hai, jinki bewakoof aur gair mustanad hone ko ye khud bhi mante hai.

Ab jo log Majhool aur Zaif isnaad ke zariye in munkar riwayaat ko naqal kar ke khamiyo se nawakif awaam me failarahe hai, toh hamare dil me ye ehsaas paida hua ki Ae Shagird e Azeez ham teri (sahih ahadith ko jama karne ki) farmaish ko zarur pura kare.

Yad rakho! Allah tumhe taufeek de ye baat achhi tarha zahennasheen karlo ke har ek Muhaddis jo sahih aur gair-sahih ahadith ki pahchan, aur siqah aur gair-siqah raawio ki marifat rakhta hai us par wajib hai ke wo sirf aesi ahadith naqal kare jinki isnaad sahih ho aur un ke raawio maise koi raawi bhi jhuta, biddati aur sunnat ki mukhalifat karne wala na ho, ya us raawi ka aeb faash na hua ho, aur hamare is qaul ki daleel aesi hai ke koi bhi iska mukhalif nahi hai aur wo hai:

Aye Eeman walo agar tumhare pas koi fasiq (shaks) khabar laye to khoob tahkik kar liya karo (aesa na ho) ke tum kisi qaum ko la-ilmi me (na-haq) takleef pohcha baitho, fir tum apne kiye par pachtate rah jao.

Surah al-Hujraat, ayat-6.

Yad rakho Muhaddiseen ke nazdeek fasiq ki riwayat usi tarha mardood hai jis tarha ke aam logo ke nazdeek uski gawahi gair maqbool hai. Quran e hakeem se khabar e fasiq ka gair mottebar hona sabit hai aur is par hadith bhi gawah hai ke munkar raawi ka riwayaat bayan karna durust nahi. Aur wo hadith wahi hai jo RasoolAllah ﷺ se shohrat ke sath mankul hai ke jisne ilm ke bawujud jhuti hadith ko meri taraf mansoob kiya wo jhuto maise ek jhuta hai.

[Iske baad Imam Muslim apne baat ki subuto ke liye hadith lekar aye hai]

Hadith no 1: RasollAllah ﷺ ne farmaya Mujh par jhoot mat bandho jo shaks meri taraf jhut mansub karega wo jahannam me dakhil hoga.

Hadith no 6: 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.

Hadith no 16: Hazrat Abu Huraira r.a. se marvi he ke RasulAllah 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.

[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 ].

Hadith no 17: 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 pehchanta 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.]

Hadith no 21: 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 ].

Hadith no 22: Hazrat ibn Abi Mulikah r.h. bayan farmate hai maine Hazrat ibn Abbas ko likha ke mere pas kuch ahadith likhwa kar poshida taur par bhejwa de. Toh Hazrat ibn Abbas ne farmaya ki mai is ladke ke liye ahadith ke likhe hue zakhire maise sahih ahadith ko hi muntaqab kar ke bhejunga. Fir Hazrat ibn Abbas ne sayyedna Ali ke kiye hue faisle mangwaye aur un maise baaz baate likhne lage aur baaz baato ko dekh kar farmate jate Allah ki qasam! Ali ne ye faisala nahi kiya tha. Agar wo aesa karte to khud bhi rahe-rast se bhatak jate (yaani baaz logo ne Sayyedna Ali ke faislo me tahreef kardi thi)

Hadith no 24: Hazrat Abu Ishaq farmate hai ki Hazrat Ali ki wafat ke baad jab logo ne un ke kiye hue faislo ko nikal kar dekha, Toh Sayyedna Ali ke sathiyo maise ek sathi ne farmaya Allah taala inko (yani tahreef karne walo ko) tabah kare ki inhone kaise keemti ilm ko bigad dala hai (ki Hazrat Ali ke faisle badal diye) .

Hadith no 27: Hazrat ibn Sireen 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.

Hadith no 30: Hazrat Abdullah bin Zaquan r.h. apne walid se riwayat karte hai ki maine Madinah shareef me aese 100 admi paye jinke nek sirat hone pe sab muttafiq the magar unhe hadith riwayat karne ka ahal nahi samjha jata tha, aur unki hadith qubul nahi ki jati thi.

[Ye isliye kyuki ye bhole bhale hai, bas hatho par tasbih ferne wale (muhawra), inko koi zaif hadith bhi bayan karega to ye akar suna denge, khali roze-namaze karne wale (muhawra), jaisa ke aj ke movio ne zaif ahadith bayan kar ke bhola-bhale Muslim jo ki usool e hadith ke ilm se na-waqif hai unhe bewakuf banate hai .]

Hadith no 32: Hazrat Abdullah bin Usman farmate hai ki maine Abdullah bin Mubarak ko farmate hue suna ki Isnad e Hadith Deen ka hissa hai. Aur agar Isnad na hote to har aadmi apni marzi ka Deen bayan kar deta. Abu Ishaq Ibraheem bin Eesa farmate hai maine Abdullah bin Mubarak ke samne ek hadith bayan ki. Hadith sun kar unhone farmaya ye hadith kiski riwayat hai, Maine kaha Shahab bin Kharash ki. To unhone farmaya ke wo siqah hai. Fir un hone kaha Shahab ne kisse riwayat ki hai? Maine kaha Hajaj bin Dinar se. Unhone farmaya ki wo bhi siqah hai. To unhone farmaya ke Hajaj ne kisse riwayat ki? Maine kaha ki wo kahta hai ki Rasool ﷺ ne farmaya. Toh Hazrat ibn Mubarak ne farmaya. Aey Abu Ishaq, Hajaj aur RasoolAllah ﷺ ke darmiyan to itna taweel jungle (yani zamana) hai, jis ko tay karte karte Unnto (camel) ki gardane thak jayengi (yaani ye hadith to munqate hai matlab bich me ek raawi nahi hai).

[Unke kahne ka matlab hai ki Hajjaj ne RasoolAllah se kaise riwayat kar diya jab ki un ke bich ka zamana boht zyada hai, bich maise ek raawi miss hai aur isliye ye hadith qabil e qubool nahi hai. Halaanke ke banda (Tabayee) siqah hai lekin fir bhi ye riwayat nahi qabile qubul hai kyuki bich ke ek raawi miss hai.

Hamare muashre me to kahte hai ki Imam Abu Hanifa r.h. ne farmaya, fula r.h. ne farmaya. Ye dekhe Abdullah bin Mubarak jo Imam Abu Hanifa ke shagird hai wo kah rahe hai ki kayi jungle hai bich me RasoolALlah ﷺ tak pohchne ke liye. Lekin ye jungle ko baaz Hanafi log ne paar kar liye hai jo 400 saal the aur Hidaya likh kar pare maari aur kaha ki Imam Abu HAnifa ne farmaya jab ki iski koi sanad hi nahi hai. Imam Abu Hanifa ki hadith le kar aye ham manenge lekin un ke zaati aqwal to hamare liye Hujjat nahi hai.].

Hadith no 38: Abdullah bin Mubarak ne kaha ki maine Sufyan at- thawri se kaha ke Aap Obad bin Kaseer ke halat se waqif hai ke wo ajeeb o gareeb ahadith bayan karta hai, Apki uske mutallik kya raae hai ke mai logo ko usse ahadith bayan karne se rokdu? Hazrat Sufyan ne kaha kyu nahi. Abdullah bin Mubarak farmate hai jis majlis me mere samne Obad bin kaseer ka zikr aata to mai uski Deendari ki tareef karta, lekin ye bhi kah deta uski ahadith na lo.[kyuki is field ke andar unko kuch pata nahi ha, bhole bhale Muslim hai jaise pahle zikr kiya gaya.]

Hadith no 40: Hazrat Yahya bin Saeed bin Qatan apne baap se riwayat karte hai ki hamne nek logo se badh kar kisi aur ko Jhuti ahadith bayan karte hue nahi paya. 

Imam Muslim kahte hai "Jhuti hadith unki zabano se nikal jati hai" (yani wo log qasadan jhut nahi bolte hai).

Hadith no 54: Sufyan bayan karte hai ki log Jabir bin Yazeed al Jaa'fi se uske aqide batila ke izhar se pahle ahadith bayan kiya karte the lekin jab usne apne batil aqide ko zahir kar diya toh logo ne usko hadith me Mashkuk karar de diya aur usse riwayat lena chhor diya. Jab Sufyan se kaha gaya ke usne kis batil aqide ka izhar kiya tha? Toh Sufyan ne kaha Raj'at ke aqide ka.

[Raj'at ka aqidah kya hai wo aage aa jayega]

Hadith no 55: Jarah bin Malih kahte hai ki maine Jabir bin Yazeed al Ja'fi se suna wo kahta tha ki Abu Jafar (Imam al Baqir bin Ali bin Hussain r.h.) se riwayat ki gayi, Rasool ﷺ ki 70000 hadith mere pas maujud hai.

  

Hadith no 58: Sufyan bayan karte hai ki maine suna ki ek admi ne Jabir al Ja'fi se Allah ke is qaul ki tafseer puchi:

Tarjuma: (Aur isse pahle tum Yusuf ke haq me jo zyadtiya kar chuke ho), So mai is sar-zameen se hargiz nahi jaunga tab tak mujhe mera baap ijazat (na) de ya mere liye Allah koi faisla farma de, aur wo sabse behtar faisal farmane wala hai.

Surah Yousuf, ayat-80.

Toh Jabir ne kaha is ayat ki tafseer abi zahir nahi hui. Sufyan ne kaha ki usne jhut bola. Hamne kaha ki Jabir ki usse kya murad thi, toh Sufyan ne kaha ki Raafzi ye kahte hai ki Hazrat Ali badalo me hai aur unke aulad maise kisi ke sath na niklenge yaha tak ke Asman se Hazrat Ali awaz de ke Niklo falaa ke sath. Jabir is ayat ki jhuti tafseer bayan karta (yani Raj'at ka batil aqida rakhta tha) Halanke ye ayat to Yousuf ke bhaiyo se mutallik hai.

Hadith no 64: Hazrat Hammam ne kaha ke Abu Dawud Al Ami Hazrat Qatada ke pas aya Jab wo chala gaya to logo ne kaha ki is shaks ka dawa hai ki wo 18 badari sahaba se mila hai. Hazrat Qatada ne kaha ki ye tawun se pahle bhik mangta tha iska riwayat hadith se koi lagao tha hi nahi aur ye is fan me guftagu karta hai. Allah ki kasam Hasan basri aur Saeed bin Musayyab jaise Tabaeen ne bhi siwae Saad bin Abi Waqas ke kisi bhi dusre badari sahabi se riwayat nahi ki hai.

Hadith no 79: 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.

Hadith no 83: Hazrat Abu Nayeem se jab Ma'laa bin Irfan ne Abu Wael ke hawale se bayan kiya ki wo kahta hai ki hamare samne Abdullah bin Masood Jang e Siffin ke mauke par aye the toh Abu Nayeem ne Ma'laa se farmaya kya Hazrat ibn Masood (Siffin se 2 saal pahle) mar jane ke baad dubara zinda ho gaye the.

[Jang e Sif hui hai 37 ya 35 Hijri ke andar aur Abdullah bin Masood 33 Hijri me faut ho gaye the. Toh unka kahna hai ki kya Abdullah bin Masood apni kabr se bahar nikal aye the aur hadith bayan kar ke chale gaye? Shukar hai ki waha koi sufi nahi baitha tha warna wo kahta ki ye buzurg ki gustakhi hai, buzurg to nikal hi sakte hai kabr se bahar. Iska matlab ye hai ki Muhaddiseen ki nazar me kahi nahi hai ki koi kabr se bahar nikal kar hadith bayan kar sakta hai, balki ye naqshbandi silsile ne kaha hai. Ye inhi ke muamle me aese silsile chalte hai. Muhaddiseen toh sahabi ko nahi mante ki wo kabr se nikal aye fir buzurg kaise nikal ke aakar bait karenge ].

Hadith no 84: Affan bin Muslim farmate hai ki ham Ismail ki majlis me the ki ek shaks ne kisi shaks se Hadith bayan ki to Maine kaha ki wo to gair-mottebar hai to ek shaks kahne laga ki Aey Affan tumne uski gibat ki . Ispar Ismail ne kaha isne gibat nahi ki (aur ye wajib hai) balki Hukm bayan kiya ke wo hadith me mottebar nahi.

IMAM MUSLIM FARMATE HAI KI : Hamne hadith ke raawio ke bareme ahle ilm ke kalaam se zaif rawiyo ki jo tafseel zikr ki hai aur un ki riwayato ke jin uyoob aur naqais ka zikr kiya hai wo saheb e farasat ke liye kaafi hai. Agar wo tamam tanqeedi aqwal nakal kiye jate jo rawiyane hadith ke mutallik ulmae hadith ne bayan kiye hai, to ye kitab boht hi taweel (lambi) ho jati. Aimma e hadith ne rawiyo ka aeb khol dena zaruri samjha aur jab unse is ke mutallik pucha gaya to unhone is baat ki jawaz ka fatawa bhi diya aur ye bada hi aham kaam hai kyuki Deen ki baat jab nakal ki jayegi to wo (3) ahadith (se khali nahi hog):

1. Kisi Amr ke halal hone ke liye ya haraam hone ke liye hogi. Ya fir wo hadith :

2. Kisi Amr ya nahi [yaani nek baat ka hukm aur buri baat ki mumaniyat] ke liye hongi. Ya fir wo ahdith:

3. Kisi Targeeb ya Tarheeb [ yani Fazail aur waeed] ke liye hongi .

[Isse pata chala ki Imam Muslim ka kahna hai ki in teeno muamlo me ahadith sahih honi chaiye. Aur ye bhi pata chala ki Fazail ke andar bhi zaif hadith Imam Muslim ke liye qabile qubul nahi nahi.]

Jab hadith ka koi raawi khud sachha aur amanatdaar na ho aur fir wo riwayat bhi bayan kare aur baad wale log us raawi ki kharabi ke bawajud dusre logo ko, jo isko gair siqah ke taur par na jante ho us raawi ki koi riwayat bayan karde aur us ke ahwal par koi tanqeed aur tabserah na kare, to aese ulema darasal Muslim awamun-naas ke sath qhayanat aur dhoka karne wale shumar honge. Kyuki un ahadith me boht si ahadith maudu aur mangharant hongi aur awaam ki aksaryat raawio ke ahwaal se nawaqifiyat ke bina par un hadith par amal shuru kar dengi. Toh is tamam ka gunah us raawi par hoga jisne ye hadith bayan ki hogi.

Sahih ahadith jinko mottabar aur siqah raawio ne bayan kiya hai is kadar kasrat ke sath maujud hai ke unki maujudgi me in batil aur mangharant riwayaat ki mutlaqan zarurat hi baki nahi rahti.

Is tahkeek ke baad mai nahi ye samajhta ki koi bhi shaks apni kitab me majhool, gair-siqah aur gair mottabar rawio ki ahadith naqal karega khususan jab ke wo sanad hadith se waqif bhi ho siwae us shaks ke jo logo ke nazdeek apna kasrat e ilm sabit karna chahe aur is maqsad ke husool ke liye wo batil aur manghadat isnad ke sath bhi ahadith pesh karne me zara khauf aur hichkichahat mahsus na kare, taaki log uske wasee ilm aur zyada riwayaat jama karne par use daad de. Lekin jo shaks bhi aese batil tarike ko ikhtiyar karega, to ahle ilm aur aqalmand logo me aise aalim ki koi waqat aur izzat baaki na rahegi, aur aesa shaks aalim kahalwane ke bajaye jahil kahalwane ka zyada haqdaar hoga.

[Ab do baate likh kar Imam Muslim apne Muqaddamah ko conclude karte hai]

1. Mursal [yaani tabaeen ki ahadith aur digar munkate riwayaat] hamare aur ahle ilm muhaddiseen ke qaul ke mutabik hujjat wa daleel nahi hai.

2. Jo raawi tadlees karne me mashhoor ho us ke bareme Muhaddiseen ye tahkik zarur karte hai ki wo jis sheikh ki taraf riwayat ki nisbat kar raha hai fil waqeh us raawi ne us shaykh se hadith suni hai ya sirf uski taraf tadlees ki nisbat kar di hai jab ke haqiqat me wo hadith kisi aur se suni hai. Aur us waqt ye tahkeek karne ka maksad tadlees ke marz ko dur karna hota hai taake agar waqai us raawi ne sanad me tadlees ki ho to us sanad ka aaeb zahir ho jaye. Lekin jo raawi mudallis na ho to aaymma e hadees us raawi ke sama ki tahkeek nahi karte.

[Matlab Jo Raawi Tadlees karte hai unki "An" wali riwayat qubul nahi hogi jab tak samaa ki Tashree na mile. ]

[Fir iske baad] Imam Abul Hussain Muslim bin Ḥajjāj bin Kawshāyri r.h. hamdo salaat ke sath Sahih Muslim ka Muqaddama mukammal karte hai].

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Zaif Hadith Kise Kahte Hai

ZAIF HADITH

Alfazi taur par, Zaif ka matlab “Kamzor” hota hai. Hadith ke lihaz se daif riwayat usko bolte hai jo hasan riwayat ke darje ke niche ki riwayat hoti hai. Is hadith me ek ya ek se zyada Sihhah(sahih) ki sharte puri nahi hoti hai. AL-Bayqoonee ne Uloom al Hadeeth me is hadith ki wazahat kuch is tarha ki hai:

“Jo bhi hasan darje ke niche ki hadith hoti hai use daeef kahte hai aur iski boht si shakhe(branches) hoti hai.”

Zaif hadith ki ek misaal:

حَدَّثَنَا مُحَمَّدُ بْنُ مَحْبُوبٍ، حَدَّثَنَا حَفْصُ بْنُ غِيَاثٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ إِسْحَاقَ، عَنْ زِيَادِ بْنِ زَيْدٍ، عَنْ أَبِي جُحَيْفَةَ، أَنَّ عَلِيًّا، - رضى الله عنه - قَالَ السُّنَّةُ وَضْعُ الْكَفِّ عَلَى الْكَفِّ فِي الصَّلاَةِ تَحْتَ السُّرَّةِ ‏.‏   ضعيف : حكم

 Ali ibn Abu Talib riwayat karte hai ki Abu Juhayfah ne kaha ki Ali ne kaha "Ek hath ko dusri hath pe rakh kar aur use naaf ke niche bandhna sunnah hai."

Sunan Abi Dawud, hadith-756.

Darja-Zaif.

Tahkeek:

RAAWIO KE JOD (CHAIN OF NARRATORS) :  

[ Mohammed bin Mahboob → Hafs bin Ghias → Abdul Rahman ibn Ishaq → Ziad bin Zaid → Abu Juhayfah → Ali ]

Is hadith ko muhaddiths ne Zaif karar diya hai kyuki raawio ke jod me ek rawi Abdul Rahman ibn Ishaq zaif rawi hai.

Kutub ar Rijal se is rawi ke zaif hone ke dalail→ http://asmaur-rijaal.blogspot.com/2013/02/abdur-rahmaan-bin-ishaaq-bin-al-haarith.html

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Zaif hadith Islami shariyat me dalail ke taur par kyu nai li jati janne ke liye ye link chq kare→ https://www.iqrakitab.com/2017/12/kya-zaif-hadith-dalaail-ke-taur-par-Islam-me-li-ja-sakti-hai.html

Prepared By: Faisal Khan

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Mursal Hadith

Mursal alfaz "Arsala" se aya hai jiska matlab khula chorna (to set free) hota hai. Yeh alfaz isliye istemal hota hai kyuki is riwayat me raawio ke jod(chain) me ek raawi chuta(ommitted) hua hota hai. Hadiths ke pashmanzar me ye us riwayat ko kahte hai jisme aankhri raawi(sahaba) chute hue(ommitted) hote hai.

Fuqahaa ne aam taur par mursal hadith ki wazahat kuch is tarha ki hai ki jis raawio ke jod me koi raawi  chuta hua hota hai use mursal riwayat kahte hai aur al-Baghdaadee is par razamand hai.

The Science of Authenticating the Prophets Traditions, pp. 75-6.

۞ Is Tarha Ke Hadith Ke Ahkaam:

Is tarha ki hadith ek wajah hoti hai zaif hadith hone ki aur isiliye ise apnaya nahi jata ittisaal(continuity) ki shart na pure hone ki wajah se aur us rawi ke ilm ki kami ki wajah se jo maujud nahi(missing) hota jo sahaba ho sakta hai ya Taabiee ho sakta hai.

Muhadiiso me Ikhtilaf tha ki mursal riwayato ko daleel ke taur liya ja sakta ki nahi:

Ulema is bareme teen raae rakhte hai

1. Mursal kamzor hai aur isliye ise qubul nai kiya ja sakta: Aksar ulema is par muttafik hai.


2. Mursal durust hai aur qabile qubul hai: Kuch Imam jaise Abu Haneefa, Malik aur Ahmad aur kuch digar Imam  ise qubul kar lete the kuch sharte rakhne ke baad.


3. Mursal riwayat kuch halat me qubul kiya ja sakta hai: Imam shafi aur digar Imamo ne 4 shart pure hone ke baad ise qubul kar lete  the.

۞ Gair-Mamuli Mursal:

Ye mursal hadith ka ek gair-mamuli darjah hota hai. Agar koi rawi riwayat karta hai jisne RasoolAllah s.a.w. se suna ya karte hue dekha jab ki wo gair-muslim tha aur uske eeman lane se pahle RasoolAllah ka inteqal ho gaya ho, uski riwayat ko musalsal aur mustanad(authentic) samjha jayega, jabki upari taur par yeh mursal riwayat lag rahi hai.

Prepared By: Faisal Khan

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Hasan Hadith Kise Kahte Hai ?

Leesani (linguistically) taur par Hasan alfaz ka matlab “khubsurat; be-aeb; acha” hota hai. Bahr-haal, Hadith ke pashmanzar ke mutabik, ye us hadith ko kahte hai jo Saheeh aur da’eef ke bich ke darje ki hoti hai. Imam At-Tirmizi r.a. pahle shaks the hasan alfaz ko takneeki taur par musalsal istemal karne wale.

Unhone Hasan Hadith ki wazahat karte hue kaha ki “ Ek hadith jiske jod(chain)me rawiyo ke jhut bolne ka shak na ho, na hi kisi aala darje ke matn se takraao ho aur ye usi tarah ki quwat ke ek se zyada jod(chain)ke zariye riwayat ki gai ho. Ye kafi aam taur ki wazahat hai aur isme hadith saheeh lighayrih bhi maujud ho sakti hai.

Dusri taraf Ibne Hajar r.h. ne sabse durust wazahat ki hai Hasan hadith ki. Wo kahte hai ki Hasan hadith wo hai jisko mazboot raawio ne riwayat kiya hai, jo musalsal jod(chain)ki honi chaiye, kisi poshida aeb se pak honi chaiye, ya usse behtar matn se takrati na ho. Siwae iske ki us rawi ya rawio ki durustgi kamtar ho. Us hadith ko Hasan lizaati(khud se Hasan) tasleem kiya jata hai. Dusre alfazo me, kisi hadith ko Hasan karar diya jata hai jab wo sare zarurate pure karte hai siwae Dabt (durustgi) ke.

Agar rawi ki yad-dast ko sirf thik(sadooq) karar diya jata tha, yani usse thodi galtia hoti thi, toh Hadith ko saheeh ke darje se kam karke Hasan ke darje tak le aya jata tha. Ibtidai dino me, kuch Muhaddiso ne jaise Ibn Khuzaymah(one of al-Bukhari’s teacher) Hadeeth saheeh aur Hadeeth Hasan me koi fark nahi karte the. Ibn Hibban aur al-Haakim ne bhi yahi tareeke ko apnaya.

Hadith Hasan Pe Amal Karna Lazim Hai Jis Tarah Hadith Sahih Par Wo Kyu Na Hasan Hadith Saheeh Hadith Ke Darje Se Niche Hoti Hai.

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Sahih Hadith Kise Kahte Hai ?

Ek hadith ko Islamic shariat ke mutabik qubul hone ke liye paanch sharto se guzarna padta hai, shariat ke farman ke taur par. Ibn as-Salaah ne Hadeeth Saheeh ki wazahat kuch aese ki hai:

“Ek Sahih hadith wo hai jisme musalsal(continuous) isnaad hai, sachhe riwayati jo sachhe rawio se riwayat karte hai, jo beqaidgi(irregularities) ya Aeb se pak ho.” 

Al-Mooqizah, p. 24.

1. Ittisaal as-Sanad (Continuity of the chain of transmitters) (Sanad musalsal honi chaiye)

Jo Raawi riwayat karte hai Matn(text) se mutallik, ye zaruri hai ke wo musalsal(continuous) honi chaiye, us hadith ke liye . Wo ye ki koi bhi raawi lapata(missing) nahi hona chaiye jod(chain) se aur har raawi ki baraah-raast(directly) mulakat honi chaiye jo unse pahle hai aur jo unke baad me hai.

Har Raawi inferadi(individual) taur par jana hau hona chaiye warna use fir majhool(unknown) ka darja de diya jata hai aur sanad ko Tuta hua(broken) ka darja de diya jata hai .

2. ‘Adaalah (integrity) (Saccha,eemanwala,etc)

Raawio ki Dyandari(integrity) dusri ahem haalat hai kisi Hadith ko sahih samajhne ke liye. Integrity se muraad ye hai ki Raawi parhezgaar Muslim hona chaiye aur usse koi Bada gunah nai hua hona chaiye. Agar usko jhuta jana jata that oh use Kazzab ka darja de diya jata tha aur Hadith ko Zaeef ka darja de diya jata tha. In haalat ko Kutub ar-Rijaal ke hawale ke zariye Tasdeek kiya jata tha.

[Kutub ar-Rijaal me Raawio ki zindagi ka ilm maujud hota hai.]

3. Dabt (accuracy) (Durustgi)

Matn(Text) ki durustgi ki do chizo se faisla kiya jata hai jin dono ko khud ki taraf se Kafi hona chaiye.

a) Dabt as-Sadr (Soundness of memory) (Yad-dasht achi hona)

Har Raawi ko Yaad karne ki aur fir use dohrane ki durustgi ki salahiyat aala darje ki honi chaiye. Agar koi Raawi ko ek hadith alag alag tarah se dohrane ki rughbat(tendency) hai toh us hadith ko Mudtarib(uljha hua) (confused) karar diya jaega aur koi dusri hadith jise wo riwayat kare use Zaif karar diya jaega. Jab koi raawi ki durustgi ki sateh mamuli ho lekin aur digar sharte sadakat(authenticity) ki puri ho jae, us hadith ko Hasan karaar de diya jata hai.

b) Dabt al-Kitaabah (Written accuracy) (likhne ki durustgi)

Har Raawi jo pichli shart, “a”, ko pura nahi karta hai, use apni hadith ko kitabo me nakal karna chaiye durustgi ke saath, aur us ki riwayat sirf uski Kitabo se hona chaiye, in do sharto (a,b) ki Tasdeek Kutub ar-Rijaal se bhi ki ja sakti hai .

4. Ghayr Shaathth (conformity) (Mutabik)

Ye boht ahem hai ki jo hadith ek hi mauzo par ho to wo usi tarah ke hadith ke mutabik ho jiske jod(chain) aur mazbut ho. Agar kisi hadith ka matn ikhtilaf karta hai us hadith se jo usse mazbut sanad ki jod(chain) se ho, ya fir dusre raawio ke anjuman(group) se takrati ho jo ke usi tarha ke haisiyat se ho,use shaathth(errant) (gumraah) karar diya jata hai jo ke ek daif hadith hone ke sharto maise ek hai .

5. Laa ‘Illah (absence of hidden defect) (Poshida aeb ki gair maujoodgi)

Pohida aeb ek wajah hai jiski wajah se upar se to hadith sahih maloom hoti hai par gahraai se chaan-been karne ke baad hi woh wazeh hoti hai. Ek hadith ko saheeh hone ke liye usme poshida aeb ki gair maujoodgi honi chaiye. Hadith jisme poshida aeb hoti hai use ma’lool ya mu’allal kaha jata hai . Ibn al-Madeenee (d. 324AH) ne kaha ki ye aeb tabhi zaahir ho sakta hai jab Hadiths ke sabhi isnaads ko milaya jaye .

JAB KOI HADITH IN PAANCH SHARTO PE QAMYAB HO JATI HAI TO USE SAHIH KA DARJA DE DIYA JATA HAI AUR US HADITH KO SAHIH HADITH KAHA JATA HAI.

(From the works of Dr.Bilal Philips [may Allah showers his mercy on him]).

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