Bismillahirrahmamirraheem
ITTEBA E SUNNAT AUR TAQLEED:
Ham zaroori samjhte hain ke aap ko bataayen ke jin aimma ki taqleed riwaaj pazeer hai, unhone apni taqleed se sakhti ke saath mana kiya hai, aur itteba e sunnat ki targheeb di hai aur tajjub ka izhaar kiya hai ke itteba e sunnat ke muqaabla me aimma ke aqwaal ko kyon wazani ghardaana jaata hai,
kya aimma ke aqwaal aur mazahib ki sadaaqat min jaanib allah hai??
Aur kya is par koi daleel pesh ki jaa sakti hai?
Hargiz nahi to phir kyon andhi taqleed se aaraaz nahi kiya jaata hai
allah taala ka irshaad hai:
" logon! Jo kitab tum par tumhare parwardigaar ke yahan se naazil huwi hai, uski pairwi karo aur uske siwa aur rafeeqon ki pairwi na karo aur tum kam hi nasihat qubool karte ho"
(surah aaraaf 3)
IMAM ABU HANIFA RH KA QAUL:
imam abu hanifa rh ke shargirdon ne inse mukhtalif aqwaal naqal kiye hain jin ka maqsad yah hai ke hadith par Amal karna zaroori hai aur iske muqaable me aimma ke aqwaal ka tark zaroori hai
chunancha suniye
" sahih hadith mera mazhab hai"
( ibne abideen fil haashia 1/63, rasmul mufti aiqaazul hamamul shaikh saaleh falaani page 62)
SHEIKH IBNE HAMMAM RH KA QAUL:
jab kisi imam ke mazhab ke khilaaf sahih hadith maujood ho to hadith par amal karne se hanafiyat se khaarij nahi hota, isliye ke imam abu hanifa rh se ye riwayat saabit hai ke sahih hadith hi unka mazhab hai,
ibne barr rh ne imam abu hanifa rh aur deegar aimma kiraam se isi tarah ke aqwaal naqal kiye hain
maalum huwa ke aimma kiraam ka ilm wa fazl, taqwa wa taharah ka taqaaza yah tha ke wah hadith ki mukhalifat ke baare me soch bhi nahi sakte they aur unhone khule lafzon me izhaar kiya hai ke chunke hamen hadith ka istaqsa nahi hai, isliye mumkin hai ke hamaare baaz aqwaal hadith ke mukhalif hon.. Lihaaza hadith ko apnaana hi hamara maslak hai
Imam shafai se sarahatan is mafhoom ka qaul marwi hai aage iska zikr kiya jaayega..
" kisi shakhs ke liye hamare qaul par amal karna jayez nahi jab tak ke use is baat ka ilm na ho ke hamare qaul ka maakhaz kiya hai"
( al natqa fi fazail al salasa al aimma al fuqaha lil ibn abdul barr page 145, aalmul moqeen ibne qayyim 2/359, haashia bahrur raiq al ibne aabideen 6/293, rasmul mufti page 29,32, mizaan al shoraani 1/55, tareekh ibn maeen 6/177)
ALLAMA SHORAANI KA QAUL:
Allama shoraani meezaan me farmate hain
" imam abu hanifa rh ke baare me hamara aur har munassaf mijaaz insaan ka aiteqaad hai ke shariat ki tadween ( aur jab huffaz hadith ne hadith ke jama karne me door daraaz ke shahron ka safar kiya) tak agar wah zinda rahe aur hadith paa lete to wah har qism ke qayaas ko chhod kar hadith par amal paira hote aur jis tarah deegar aimma ke mazhab me qayaas ka wajood kam hai isi tarah imam abu Hanifa rh ke mazhab me bhi qayaas kam hota, chunke inke daur me shariat ke dalail . Tabeen, taba tabieen ke yahan mutfaraq shahron me mutfaraq taur par jama they ( yani mudawwin na hue they) is liye banisbat deegar aimma ke mazhab me qayaas ki kasrat nazar aarahi hai isliye ke jin masail me unhen nas na mil saki inme unhone qayas se kaam liya lekin deegar aimma ke daur me huffaz hadith ne talab hadith me safar akhtiyaar karke ahadith ko jama kiya hai hadith ka tawaafiq amal me aaya, is sabab se imam sahab ke mazhab me qayas ziyaadah nazar aata hai aur deegar aimma ke mazhab me kam nazar aata hai"
(meezaan 1/62)
taqriban is hawala ko allama abul hasnaat ne " nafi al qabeer" me naqal farma kar is par taeedi note likh kar is masle ko waajeh karne ki koshish ki hai , wah mulaheza farmayen
" maalum huwa ke imam abu hanifa rh ne iraadatan qasdan sahih hadithon ki mukhalifat nahi ki hai, adam ilm ke bina Par wah maajoor they, aur inka azar qaabil qubool hai"
(nafi al qabeer page 135)
aur allah ka irshaad hai
" allah kisi ko uski taaqat se zayadah taqleef nahi deta"
(baqarah 31)
allama shorani ek jagah likhte hain
" agar motaraz aitraaz kare ke aap ke imam ki wafaat ke baad jin hadithon ki sehat saabit ho jaaye kya in par amal hoga? Jabke aapke imam ne in par amal nahi kiya,
to iska jawab yah hai ke in par amal karna zaroori hai isliye ke agar imam sahab in hadithon par mutla(jaan lete) ho jaate aur inke yahan in ki sehat saabit hoti to wah apne shargirdon ko inke mutabik amal karne ka huqm dete isliye ke tamam aimma shariat ke paband hote hain, pas jo shakhs sahih hadith par amal karta hai wah apne daaman ko khair kaseer se bhar leta hai aur jo shakhs hadith par us waqt tak amal nahi karta jab tak ke uska imam us par amal na kare to wah khair se mahroom ho gaya, jaisa ke aimma ke aqsar Muqallideen ka yahi haal hai, haalanke inke liye zaroori tha ke wah apne imam ki wafaat ke baat sahih hadith par amal karte isliye ke inke imam ke wasiyat yah hai ( ke qaul ke muqaable me hadith sahih par amal karo) aur aimma ke baare me hamara aiteqaad yahi hai ke agar wah zinda rahte aur inke baad jin hadith ki sehat maalum ho sakti hai usse unhe aagaahi haasil hoti to wah in par amal karte aur har qism ke qayaas aur qaul ko tarq farmate"
(meezaan 1/26)
IMAM MAALIK BIN ANAS RH KA QAUL:
" main bashar(human) hun mujhse kabhi khata bhi sarzad ho jaati hai, aur kabhi durust baat bhi nikal jaati hai meri raaye ko dekho agar kitab wa sunnat ke mawafiq ho to us par amal paira ho jaao aur agar kitab wa sunnat ke mawafiq na ho to us par amal na karo"
( al jaame lil abdul barr 2/32, asool al ahkaam ibn hajam 6/149, al aiqaaz page 72)
rasool akram(sws) ke elawa jo shakhs bhi hai uska qaul tasleem bhi Kiya ja sakta hai aur radd bhi..
Lekin aap(sws) ke qaul ko radd nahi kiya ja sakta
matakhireen ke nazdeeq is qaul ki nisbat imam malik ki tarah aam mashoor hai,
ibnul haad ne "irshaad ul saalik" me isko sahih kaha hai
imam taqiuddeen subki rh ne "al fatawa 1/48" me isko ibn abbas se naqal kiya hai , usse mujaahid ne suna aur mujaahid se imam malik ne suna ab iski shohrat uski jaanib ho gayi hai, phin inse imam ahmad ne suna,
baherhaal imam dawood " masail al imam ahmad" me farmate hain..
IMAM AHMAD KA QAUL:
" maine imam ahmad se suna farmate they ke nabi(sws) ke elawa har shakhs ke qaul ko qubool bhi kiya jaa sakta hai aur radd bhi kiya ja sakta hai"
(masail imam ahmad page 276)
" ibne wahab bayan karte hain ke maine imam malik se wuzu me paaon ki ungaliyon ke masah ke baare me sawaal kiya unhone jawab diya masah zaroori nahi hai, ye sun kar main khamosh raha jab log zara kam huwe to Maine arz kiya is masah ke baare me hadith maujood hai, unhone kaha kaun si hadith hai, maine bayan kiya ke hamen lais bin saeed ra, ibne lahiya, umar bin haaris ne yazeed bin umar wa ma'aafri se naqal kiya unhone abu abdurrahmaan habli se unhone mastoor bin saddaad qarsi se unhone kaha:- maine rasoollullah sallalaho alaihi wasallah ko dekha aap apni chhanguliyan ungli ke saath paaon ki anguliyon ki darmiyaan ka masah farmaate isne hadith sun kar kaha ke ye hadith HASAN hai, aur maine ye hadith usse pahle nahi suni, raawi ne bayan kiya uske baad jab bhi unse yah masla daryaaft kiya jaata to wah anguliyon ke khilaal ka huqm farmate"
(muqaddam jirrah wa taddel ibn abi hatim page 31,32)
IMAM SHAFAI KA QAUL:
is silsile me imam shafai rh se bahut kuch manqool hai yahi wajah hai inke pairokaar in ke qaul ko tark karke hadith par amal karte hain
suniye
" har shakhs ka ye haal hai ke sunnat kabhi uske Saamne hogi aur kabhi usse makhfi hogi, lihaaza jab main koi baat kahun ya koi asool bayaan karun aur wah aap(sws) ke farmaan ke khilaaf ho to us waqt aap(sws) ke qaul ko tasleem karo wahi mera qaul hai"
( tareekh damishq ibn asaakir 15/1/3, alaamul moqeen 2/363,364)
IMAM IBNE HAZAM RH KA QAUL:
Imam ibne hajam.... Imam shafai ke baare me farmate hain...
" jin fuqaha ki taqleed ho rahi hai unhone taqleed ko BAATIL kaha hai, aur apne pairokaar ko apni taqleed se roka hai, tamaam aimma se ziyaadah wah mutasshad imam shafai rh hain, jab ke wah shakht taqeed farmaate hain ke sahih aasaar ka itteba kiya jaaye aur dalail ki roshni me chala jaaye aur fi zaamid taqleed se burayi ka waajeh taur par elaan farmaya hai, allah taala ke qaul se logon ko fayeda pahunchaaye aur unhe azar azeem se nawaaze haqiqat yah hai ke is tarah wah kair kaseer ka sabab bane hain"
(al ahkaam 6/118
" tamaam musalman is par Mutawaffiq hain ke saamne rasoollullah(sws) ki sunnat aajaaye uske liye jaayez nahi ke wah kisi imam ke qaul ki bina par sunnat ko tark kare"
(ibn qayyim fi aalaam 2/361, al falaani page 68)
" jab tum meri kitab me rasoollullah(sws) ki sunnat ke khilaaf koi baat paao to sunnat ke mutaabik chalo aur mere qaul ko chhod do"
( al haaroi fi zamul qalaam , al khateeb fil hejaaj ba shafai 8/2, ibn asaakir 15/9,10, al nawawi fi majmua 1/63, ibn qayyim 2/361, al falaani page 100)
" sahih hadith mera mazhab hai"
( al nawawi majmua 1/63, al shoraani 1/75, al falaani page 108, ibne hajam ne iski sanad ko sahih kaha hai)
IMAM NAWAWI KA QAUL:
Chunke hamare imam ka qaul hai ke sahih hadith inka mazhab hai uske bina par shwafa jab hadith malum kar lete to us par amal karte hain aur raaye chhod dete hain, abu yaqood booyiti, abu qasim daarki, imam abu bakr baiheqi aur deegar muhaddiseen isi nazaryah ke haamil they aur muttaqad me shawafa jab kisi masle me imam ke mazhab ke khilaaf sahih hadith malum kar lete to hadith par amal karte aur is baat ka zikr karte ke hamare imam ka yahi mazhab hai jo hadith se saabit hai
SHEIKH ABU UMAR RH AUR IBN SALAAH RH KA QAUL:
Imam shafai rh ke pairokaar apne imam ke mazhab ke khilaaf jo hadith paayen to agar isme ijtehaad ke asbaab malum hon ya khaas taur par us masla me iska ijtehaad qaabil qubool ho to wah iske mutabik amal kar sakta hai, lekin agar wah maqam ijtehaad par faiz nahi aur wah hadith ki mukhalifat karne se bhi bachna chaahta hai to uske liye zaroori hai ke wah Hadith par amal kare aur agar imam shafai ke elawa kisi dusre imam mustaqal se bhi hadith ke mutabik qaul maujood hai to uske liye maaqool azar hai wah apne imam ke qaul ko tark karke hadith par amal kare.... Wallahu alam"
haafiz ibne salah ke qaul me us soorat ka zikr nahi ke agar hadith par kisi imam ne amal nahi kiya to phir kaunsi surat akhtiyaar ki jaaye?
Iska jawab allam taqiuddeen subki rh ki zabaan se sune..
Wah "al risaalah jild 3 page 102" me imam shafai rh ke qaul ki haqiqat bayan karte hue farmate hain
ALLAMA TAQIUDDEEN SUBKI KA QAUL:
" mere nazdeek hadith ki pairwi karna munasib hai har aadmi apne aapko nabi(sws) ke saamne samjhe aur ye ke wah aap(sws) se hadith sun raha hai, kiya( is tasawwur ke hote hue) hadith par amal karne se pash o pesh jaayez hai? Hargiz nahi wallah har insaan apne faham ke lihaaz se muqallaf hai"
(al risaala jild 3 page 102)
majeed tahqeeq ke liye Alaam ul moqeen 2/203,270 ka mutaala karen
khaas taur par is riwaayat par ghaur o fiqar karni chahiye
" tum hadith aur uske rijaal ko mujh se ziyaada jaante ho jab tumhe sahih hadith mil jaayen to mujhe bata diya karo, khwaah iske raawi koofi hon ya basri ya shaami, main hadith par amal paira hunga jab ke hadith sahih hogi"
(al ehtejaaj ba shafai al khateeb 8/1, ibn asaakir 15/1/9, al inteqa ibnul barr page 175, manaqib al imam ahmad bin jawzi pg 499, al harwi 2/47/2, teen tareeqe se marwi hai imam ahmad ke shahabzaade abdullah apne baap ahmad se ke imam shafai ne unse farmaya, alaam ibn qayyim jild 2 pg 325, al falaani pg 152)
IMAM BAIHEQI RH KA QAUL:
yahi wajah hai ke imam shafai deegar aimma se hadith ke saath zyada rutbaat rakhte hain, unhone talab hadith me hejaaz, shaam, yemen ,iraq ka safar akhtiyar kiya aur wahan ke ulema se istefaadah kiya aur jis hadith ko unhone sahih samjha Bila khauf wa khatra usko phailaaya, unhone apne shaher ke ulema ke mazhab ki taraf bilkul ruju na kiya jabke wah sahih na tha,
haalanke inse pahle aimma ka aam taur par aitmaad tha ke wah apne shaher ke ulema ke mazhab ka baherhaal parchaar karte aur inki mukhalifat ka khayaal bhi na laate
" jis masla me muhaddiseen ke yahan mere qaul ke khilaaf sahih hadith maujood ho to main apne qaul se zindagi me aur baad az wafaat ruju karta hun"
(al harwi 1/47, alamul moqeen jild 2 page 363, al yaqaaz page 104)
" jab tum mujhe dekho ke main ek baat kahta hun halaanke nabi(sws) se us baat ke khilaaf qaul hai to samjh lo meri aqal zayil hai"
(al mantaqi minha alaabi hafsul maudab page 234 jild 1, ibn asaakir 15/1-10)
" jo baat main kahun lekin nabi(sws) se uske khilaaf sahih hadith maujood hon to aap(sws) ki baat durust hai, lihaaza meri TAQLEED na karo"
(ibn asaakir 15/9/2)
IMAM AHMAD BIN HAMBAL:
sunnat ke saath muhabbat akhtiyar karne me imam ahmad bin hambal ka maqam deegar aimma se bahut uncha hai, yahi wajah hai ke unhone hadith ke jama karne me deegar aimma se numaayan khidmaat sar anjaam diya hai,
inka mashoor qaul hai
" na meri taqleed karna, na malik , na shafai, aur na ozzai, na soori ki TAQLEED karna jahan se unhone ilm haasil kiya tum bhi wahin se ilm haasil karo"
(al falaani pg 113, alamul moqeen jild 2 page 302, al manaqib ibnul jawzi page 192)
" ozzai, malik, abu hanifa sab ki raaye, raaye hai, aur in sab ki raaye barabar hai, hujjat to hadith hai"
(al jamul ibnul barr jild 2 page 149)
" jo shakhs rasool(sws) ki hadith ka radd karta hai wah barbaadi ke kinaare par hai"
(ibnul jawzi page 182)
aimma kiraam ke bayan karda aqwaal se ye baat saabit ho rahi hai ke wah kis qadar hadith ke shahdaayi they aur hadith ke saath muhabbat ka huqm dete rahe aur andhi taqleed se mana Farmate rahe unhone bila jhijak elaan farmaya ke jo shakhs sunnat sahih ke saath tamask paida akhtiyaar karega use hamari mukhlifat ki kuch parwa nahi karni chahiye, isliye ke sunnat sahih hi hamara mazhab hai wah dar'asal hamari mukhaalifat nahi kar raha balki hamari mawafiqat kar raha hai aur hamare tareeqe par chhal raha hai, lekin jo shakhs ba'zaahir hamari mukhalifat se bachaao karte hue sunnat sahih ka tark karta hai aur hamare aqwaal par amal paira hota hai wah nafarmaan hai aur dar'asal hamare aqwaal ke khilaaf amal paira hai
allah ka irshaad hai
" tumhare parwardigar ki kasam ye log jabkar apne tanaazaat me tumhe musannaf na banaaye aur jo faisla tum karo usse apne dil me tang na hon balke usko khushi se maan len tab tak momin nahi honge"
(surah nisa 65)
aur farmaya
" to jo log inke huqm ki mukhalifat karte hain unko darna chahiye ke (aisa na ho) in par koi aafat pad jaaye ya taqleef dene Waala azaab naazil ho"
(surah noor 63)
ALLAH HAMEN HAQ BAAT KAHNE AUR US PAR AMAL KARNE KI TAUFEEQ DE..... Ameen
ITTEBA E SUNNAT AUR TAQLEED:
Ham zaroori samjhte hain ke aap ko bataayen ke jin aimma ki taqleed riwaaj pazeer hai, unhone apni taqleed se sakhti ke saath mana kiya hai, aur itteba e sunnat ki targheeb di hai aur tajjub ka izhaar kiya hai ke itteba e sunnat ke muqaabla me aimma ke aqwaal ko kyon wazani ghardaana jaata hai,
kya aimma ke aqwaal aur mazahib ki sadaaqat min jaanib allah hai??
Aur kya is par koi daleel pesh ki jaa sakti hai?
Hargiz nahi to phir kyon andhi taqleed se aaraaz nahi kiya jaata hai
allah taala ka irshaad hai:
" logon! Jo kitab tum par tumhare parwardigaar ke yahan se naazil huwi hai, uski pairwi karo aur uske siwa aur rafeeqon ki pairwi na karo aur tum kam hi nasihat qubool karte ho"
(surah aaraaf 3)
IMAM ABU HANIFA RH KA QAUL:
imam abu hanifa rh ke shargirdon ne inse mukhtalif aqwaal naqal kiye hain jin ka maqsad yah hai ke hadith par Amal karna zaroori hai aur iske muqaable me aimma ke aqwaal ka tark zaroori hai
chunancha suniye
" sahih hadith mera mazhab hai"
( ibne abideen fil haashia 1/63, rasmul mufti aiqaazul hamamul shaikh saaleh falaani page 62)
SHEIKH IBNE HAMMAM RH KA QAUL:
jab kisi imam ke mazhab ke khilaaf sahih hadith maujood ho to hadith par amal karne se hanafiyat se khaarij nahi hota, isliye ke imam abu hanifa rh se ye riwayat saabit hai ke sahih hadith hi unka mazhab hai,
ibne barr rh ne imam abu hanifa rh aur deegar aimma kiraam se isi tarah ke aqwaal naqal kiye hain
maalum huwa ke aimma kiraam ka ilm wa fazl, taqwa wa taharah ka taqaaza yah tha ke wah hadith ki mukhalifat ke baare me soch bhi nahi sakte they aur unhone khule lafzon me izhaar kiya hai ke chunke hamen hadith ka istaqsa nahi hai, isliye mumkin hai ke hamaare baaz aqwaal hadith ke mukhalif hon.. Lihaaza hadith ko apnaana hi hamara maslak hai
Imam shafai se sarahatan is mafhoom ka qaul marwi hai aage iska zikr kiya jaayega..
" kisi shakhs ke liye hamare qaul par amal karna jayez nahi jab tak ke use is baat ka ilm na ho ke hamare qaul ka maakhaz kiya hai"
( al natqa fi fazail al salasa al aimma al fuqaha lil ibn abdul barr page 145, aalmul moqeen ibne qayyim 2/359, haashia bahrur raiq al ibne aabideen 6/293, rasmul mufti page 29,32, mizaan al shoraani 1/55, tareekh ibn maeen 6/177)
ALLAMA SHORAANI KA QAUL:
Allama shoraani meezaan me farmate hain
" imam abu hanifa rh ke baare me hamara aur har munassaf mijaaz insaan ka aiteqaad hai ke shariat ki tadween ( aur jab huffaz hadith ne hadith ke jama karne me door daraaz ke shahron ka safar kiya) tak agar wah zinda rahe aur hadith paa lete to wah har qism ke qayaas ko chhod kar hadith par amal paira hote aur jis tarah deegar aimma ke mazhab me qayaas ka wajood kam hai isi tarah imam abu Hanifa rh ke mazhab me bhi qayaas kam hota, chunke inke daur me shariat ke dalail . Tabeen, taba tabieen ke yahan mutfaraq shahron me mutfaraq taur par jama they ( yani mudawwin na hue they) is liye banisbat deegar aimma ke mazhab me qayaas ki kasrat nazar aarahi hai isliye ke jin masail me unhen nas na mil saki inme unhone qayas se kaam liya lekin deegar aimma ke daur me huffaz hadith ne talab hadith me safar akhtiyaar karke ahadith ko jama kiya hai hadith ka tawaafiq amal me aaya, is sabab se imam sahab ke mazhab me qayas ziyaadah nazar aata hai aur deegar aimma ke mazhab me kam nazar aata hai"
(meezaan 1/62)
taqriban is hawala ko allama abul hasnaat ne " nafi al qabeer" me naqal farma kar is par taeedi note likh kar is masle ko waajeh karne ki koshish ki hai , wah mulaheza farmayen
" maalum huwa ke imam abu hanifa rh ne iraadatan qasdan sahih hadithon ki mukhalifat nahi ki hai, adam ilm ke bina Par wah maajoor they, aur inka azar qaabil qubool hai"
(nafi al qabeer page 135)
aur allah ka irshaad hai
" allah kisi ko uski taaqat se zayadah taqleef nahi deta"
(baqarah 31)
allama shorani ek jagah likhte hain
" agar motaraz aitraaz kare ke aap ke imam ki wafaat ke baad jin hadithon ki sehat saabit ho jaaye kya in par amal hoga? Jabke aapke imam ne in par amal nahi kiya,
to iska jawab yah hai ke in par amal karna zaroori hai isliye ke agar imam sahab in hadithon par mutla(jaan lete) ho jaate aur inke yahan in ki sehat saabit hoti to wah apne shargirdon ko inke mutabik amal karne ka huqm dete isliye ke tamam aimma shariat ke paband hote hain, pas jo shakhs sahih hadith par amal karta hai wah apne daaman ko khair kaseer se bhar leta hai aur jo shakhs hadith par us waqt tak amal nahi karta jab tak ke uska imam us par amal na kare to wah khair se mahroom ho gaya, jaisa ke aimma ke aqsar Muqallideen ka yahi haal hai, haalanke inke liye zaroori tha ke wah apne imam ki wafaat ke baat sahih hadith par amal karte isliye ke inke imam ke wasiyat yah hai ( ke qaul ke muqaable me hadith sahih par amal karo) aur aimma ke baare me hamara aiteqaad yahi hai ke agar wah zinda rahte aur inke baad jin hadith ki sehat maalum ho sakti hai usse unhe aagaahi haasil hoti to wah in par amal karte aur har qism ke qayaas aur qaul ko tarq farmate"
(meezaan 1/26)
IMAM MAALIK BIN ANAS RH KA QAUL:
" main bashar(human) hun mujhse kabhi khata bhi sarzad ho jaati hai, aur kabhi durust baat bhi nikal jaati hai meri raaye ko dekho agar kitab wa sunnat ke mawafiq ho to us par amal paira ho jaao aur agar kitab wa sunnat ke mawafiq na ho to us par amal na karo"
( al jaame lil abdul barr 2/32, asool al ahkaam ibn hajam 6/149, al aiqaaz page 72)
rasool akram(sws) ke elawa jo shakhs bhi hai uska qaul tasleem bhi Kiya ja sakta hai aur radd bhi..
Lekin aap(sws) ke qaul ko radd nahi kiya ja sakta
matakhireen ke nazdeeq is qaul ki nisbat imam malik ki tarah aam mashoor hai,
ibnul haad ne "irshaad ul saalik" me isko sahih kaha hai
imam taqiuddeen subki rh ne "al fatawa 1/48" me isko ibn abbas se naqal kiya hai , usse mujaahid ne suna aur mujaahid se imam malik ne suna ab iski shohrat uski jaanib ho gayi hai, phin inse imam ahmad ne suna,
baherhaal imam dawood " masail al imam ahmad" me farmate hain..
IMAM AHMAD KA QAUL:
" maine imam ahmad se suna farmate they ke nabi(sws) ke elawa har shakhs ke qaul ko qubool bhi kiya jaa sakta hai aur radd bhi kiya ja sakta hai"
(masail imam ahmad page 276)
" ibne wahab bayan karte hain ke maine imam malik se wuzu me paaon ki ungaliyon ke masah ke baare me sawaal kiya unhone jawab diya masah zaroori nahi hai, ye sun kar main khamosh raha jab log zara kam huwe to Maine arz kiya is masah ke baare me hadith maujood hai, unhone kaha kaun si hadith hai, maine bayan kiya ke hamen lais bin saeed ra, ibne lahiya, umar bin haaris ne yazeed bin umar wa ma'aafri se naqal kiya unhone abu abdurrahmaan habli se unhone mastoor bin saddaad qarsi se unhone kaha:- maine rasoollullah sallalaho alaihi wasallah ko dekha aap apni chhanguliyan ungli ke saath paaon ki anguliyon ki darmiyaan ka masah farmaate isne hadith sun kar kaha ke ye hadith HASAN hai, aur maine ye hadith usse pahle nahi suni, raawi ne bayan kiya uske baad jab bhi unse yah masla daryaaft kiya jaata to wah anguliyon ke khilaal ka huqm farmate"
(muqaddam jirrah wa taddel ibn abi hatim page 31,32)
IMAM SHAFAI KA QAUL:
is silsile me imam shafai rh se bahut kuch manqool hai yahi wajah hai inke pairokaar in ke qaul ko tark karke hadith par amal karte hain
suniye
" har shakhs ka ye haal hai ke sunnat kabhi uske Saamne hogi aur kabhi usse makhfi hogi, lihaaza jab main koi baat kahun ya koi asool bayaan karun aur wah aap(sws) ke farmaan ke khilaaf ho to us waqt aap(sws) ke qaul ko tasleem karo wahi mera qaul hai"
( tareekh damishq ibn asaakir 15/1/3, alaamul moqeen 2/363,364)
IMAM IBNE HAZAM RH KA QAUL:
Imam ibne hajam.... Imam shafai ke baare me farmate hain...
" jin fuqaha ki taqleed ho rahi hai unhone taqleed ko BAATIL kaha hai, aur apne pairokaar ko apni taqleed se roka hai, tamaam aimma se ziyaadah wah mutasshad imam shafai rh hain, jab ke wah shakht taqeed farmaate hain ke sahih aasaar ka itteba kiya jaaye aur dalail ki roshni me chala jaaye aur fi zaamid taqleed se burayi ka waajeh taur par elaan farmaya hai, allah taala ke qaul se logon ko fayeda pahunchaaye aur unhe azar azeem se nawaaze haqiqat yah hai ke is tarah wah kair kaseer ka sabab bane hain"
(al ahkaam 6/118
" tamaam musalman is par Mutawaffiq hain ke saamne rasoollullah(sws) ki sunnat aajaaye uske liye jaayez nahi ke wah kisi imam ke qaul ki bina par sunnat ko tark kare"
(ibn qayyim fi aalaam 2/361, al falaani page 68)
" jab tum meri kitab me rasoollullah(sws) ki sunnat ke khilaaf koi baat paao to sunnat ke mutaabik chalo aur mere qaul ko chhod do"
( al haaroi fi zamul qalaam , al khateeb fil hejaaj ba shafai 8/2, ibn asaakir 15/9,10, al nawawi fi majmua 1/63, ibn qayyim 2/361, al falaani page 100)
" sahih hadith mera mazhab hai"
( al nawawi majmua 1/63, al shoraani 1/75, al falaani page 108, ibne hajam ne iski sanad ko sahih kaha hai)
IMAM NAWAWI KA QAUL:
Chunke hamare imam ka qaul hai ke sahih hadith inka mazhab hai uske bina par shwafa jab hadith malum kar lete to us par amal karte hain aur raaye chhod dete hain, abu yaqood booyiti, abu qasim daarki, imam abu bakr baiheqi aur deegar muhaddiseen isi nazaryah ke haamil they aur muttaqad me shawafa jab kisi masle me imam ke mazhab ke khilaaf sahih hadith malum kar lete to hadith par amal karte aur is baat ka zikr karte ke hamare imam ka yahi mazhab hai jo hadith se saabit hai
SHEIKH ABU UMAR RH AUR IBN SALAAH RH KA QAUL:
Imam shafai rh ke pairokaar apne imam ke mazhab ke khilaaf jo hadith paayen to agar isme ijtehaad ke asbaab malum hon ya khaas taur par us masla me iska ijtehaad qaabil qubool ho to wah iske mutabik amal kar sakta hai, lekin agar wah maqam ijtehaad par faiz nahi aur wah hadith ki mukhalifat karne se bhi bachna chaahta hai to uske liye zaroori hai ke wah Hadith par amal kare aur agar imam shafai ke elawa kisi dusre imam mustaqal se bhi hadith ke mutabik qaul maujood hai to uske liye maaqool azar hai wah apne imam ke qaul ko tark karke hadith par amal kare.... Wallahu alam"
haafiz ibne salah ke qaul me us soorat ka zikr nahi ke agar hadith par kisi imam ne amal nahi kiya to phir kaunsi surat akhtiyaar ki jaaye?
Iska jawab allam taqiuddeen subki rh ki zabaan se sune..
Wah "al risaalah jild 3 page 102" me imam shafai rh ke qaul ki haqiqat bayan karte hue farmate hain
ALLAMA TAQIUDDEEN SUBKI KA QAUL:
" mere nazdeek hadith ki pairwi karna munasib hai har aadmi apne aapko nabi(sws) ke saamne samjhe aur ye ke wah aap(sws) se hadith sun raha hai, kiya( is tasawwur ke hote hue) hadith par amal karne se pash o pesh jaayez hai? Hargiz nahi wallah har insaan apne faham ke lihaaz se muqallaf hai"
(al risaala jild 3 page 102)
majeed tahqeeq ke liye Alaam ul moqeen 2/203,270 ka mutaala karen
khaas taur par is riwaayat par ghaur o fiqar karni chahiye
" tum hadith aur uske rijaal ko mujh se ziyaada jaante ho jab tumhe sahih hadith mil jaayen to mujhe bata diya karo, khwaah iske raawi koofi hon ya basri ya shaami, main hadith par amal paira hunga jab ke hadith sahih hogi"
(al ehtejaaj ba shafai al khateeb 8/1, ibn asaakir 15/1/9, al inteqa ibnul barr page 175, manaqib al imam ahmad bin jawzi pg 499, al harwi 2/47/2, teen tareeqe se marwi hai imam ahmad ke shahabzaade abdullah apne baap ahmad se ke imam shafai ne unse farmaya, alaam ibn qayyim jild 2 pg 325, al falaani pg 152)
IMAM BAIHEQI RH KA QAUL:
yahi wajah hai ke imam shafai deegar aimma se hadith ke saath zyada rutbaat rakhte hain, unhone talab hadith me hejaaz, shaam, yemen ,iraq ka safar akhtiyar kiya aur wahan ke ulema se istefaadah kiya aur jis hadith ko unhone sahih samjha Bila khauf wa khatra usko phailaaya, unhone apne shaher ke ulema ke mazhab ki taraf bilkul ruju na kiya jabke wah sahih na tha,
haalanke inse pahle aimma ka aam taur par aitmaad tha ke wah apne shaher ke ulema ke mazhab ka baherhaal parchaar karte aur inki mukhalifat ka khayaal bhi na laate
" jis masla me muhaddiseen ke yahan mere qaul ke khilaaf sahih hadith maujood ho to main apne qaul se zindagi me aur baad az wafaat ruju karta hun"
(al harwi 1/47, alamul moqeen jild 2 page 363, al yaqaaz page 104)
" jab tum mujhe dekho ke main ek baat kahta hun halaanke nabi(sws) se us baat ke khilaaf qaul hai to samjh lo meri aqal zayil hai"
(al mantaqi minha alaabi hafsul maudab page 234 jild 1, ibn asaakir 15/1-10)
" jo baat main kahun lekin nabi(sws) se uske khilaaf sahih hadith maujood hon to aap(sws) ki baat durust hai, lihaaza meri TAQLEED na karo"
(ibn asaakir 15/9/2)
IMAM AHMAD BIN HAMBAL:
sunnat ke saath muhabbat akhtiyar karne me imam ahmad bin hambal ka maqam deegar aimma se bahut uncha hai, yahi wajah hai ke unhone hadith ke jama karne me deegar aimma se numaayan khidmaat sar anjaam diya hai,
inka mashoor qaul hai
" na meri taqleed karna, na malik , na shafai, aur na ozzai, na soori ki TAQLEED karna jahan se unhone ilm haasil kiya tum bhi wahin se ilm haasil karo"
(al falaani pg 113, alamul moqeen jild 2 page 302, al manaqib ibnul jawzi page 192)
" ozzai, malik, abu hanifa sab ki raaye, raaye hai, aur in sab ki raaye barabar hai, hujjat to hadith hai"
(al jamul ibnul barr jild 2 page 149)
" jo shakhs rasool(sws) ki hadith ka radd karta hai wah barbaadi ke kinaare par hai"
(ibnul jawzi page 182)
aimma kiraam ke bayan karda aqwaal se ye baat saabit ho rahi hai ke wah kis qadar hadith ke shahdaayi they aur hadith ke saath muhabbat ka huqm dete rahe aur andhi taqleed se mana Farmate rahe unhone bila jhijak elaan farmaya ke jo shakhs sunnat sahih ke saath tamask paida akhtiyaar karega use hamari mukhlifat ki kuch parwa nahi karni chahiye, isliye ke sunnat sahih hi hamara mazhab hai wah dar'asal hamari mukhaalifat nahi kar raha balki hamari mawafiqat kar raha hai aur hamare tareeqe par chhal raha hai, lekin jo shakhs ba'zaahir hamari mukhalifat se bachaao karte hue sunnat sahih ka tark karta hai aur hamare aqwaal par amal paira hota hai wah nafarmaan hai aur dar'asal hamare aqwaal ke khilaaf amal paira hai
allah ka irshaad hai
" tumhare parwardigar ki kasam ye log jabkar apne tanaazaat me tumhe musannaf na banaaye aur jo faisla tum karo usse apne dil me tang na hon balke usko khushi se maan len tab tak momin nahi honge"
(surah nisa 65)
aur farmaya
" to jo log inke huqm ki mukhalifat karte hain unko darna chahiye ke (aisa na ho) in par koi aafat pad jaaye ya taqleef dene Waala azaab naazil ho"
(surah noor 63)
ALLAH HAMEN HAQ BAAT KAHNE AUR US PAR AMAL KARNE KI TAUFEEQ DE..... Ameen
