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Saturday, November 24, 2012

MAIN HANAFI KYON HUA ??? (PART - 1)


Bismillahirrahmanirraheem



MAIN HANAFI KYON HUA ??? (PART - 1)



Hamare hz maulana khaleel ahmad quddus sirrahu ka ek bhanja Mazahirul uloom Saharanpur se faarigh hokar Aligarh me Ek docter ka Compounder Ban gaya,

Ye doctor Jamiat e Ahle hadith se wabasta tha, isliye apne Compounder ko bhi Jamat Ahle hadith me shamil karne ki koshish ki aur apne maslak ki kitabein mutaala karne ki targheeb di,

3 saal tak wah Ahle hadith maslak ki kitabein dekhta raha, Aur aakhir Me Ghair muqallid ban gaya,

3 saal baad hz maulana (rh) se milne saharanpur aaya aur aate hi Saaf kah diya ke ab Main HANAFI nahin hoon balke Jamat Ahle hadith me shamil ho gaya hoon,
Hz maulana ko bahut afsos hua aur madarsa mazahirul uloom ke ulema se farmaya ke apne is Shargird ko samjhaao aur uske Shubuhaat ka Azaala karo,

3 din tak wah ulema e mazahirul uloom se guftugu karta raha aur apne maslak jadeed par jama raha, ittefaq se us Zamaane me ye bandah bhi hz maulana (rh) se milne ko Thana'bhawan se Saharanpur pahunch gaya,

Mujhe dekhkar hazrat bade khush hue aur farmaya tum bade acche mauqa par aaye, ye tumhara Shargird haqeeqat se Bezaar hokar Jamat Ahle hadith me shamil ho gaya hai,

3 din se ulema Mazahirul uloom isko samjha rahe hain, magar wah apni baat par jama hua hai, tum bhi usko samjhaao ,
ye baatein ho rahi thi ke wah bhi mujhse milne aa gaya, maine kaha baad Isha ke mujh se milo, jab wah waada karke chala gaya, hz maulana ne farmaya ke usne 3 Saal tak Ahle hadith ki kitaabon ka mutaala kiya hai isliye Nazar wasee hogayi hai, Guftughu me iska lihaz rahe,

Maine kaha:-" Inshallah ! Iska lihaaz rakhunga aap bhi dua tawajjoh se madad farmayen "

Chunanche hasab Qarardad baad namaz Isha ke wah mere paas aaya jabke main bistar Par leit gaya tha, wah paaon dabaane laga, maine bhi inkaar na kiya, aakhir toh Shargird tha, 



Ab hasab zeil guftugu Hui,


maulana zafar ahmad thanvi:- Haan sahab zaade Batlaao tumhara maslak kya hai ?


Shargird- Amal bil'hadith Sahih


Zafar- Bas ! Bil'hadith sahih ? Amal bil'Quraan nahi ?


Shargird- Janab amal bil'quraan toh sabse pahle uske baad Amal bil'hadith sahih hai,


Zafar- Agar tumara maslak hota toh pahle amal bil'quraan ko bayaan karte phir amal bil'hadith ka naam lete


Shargird - Wah toh zaahir hai isliye bayaan ki zarurat na samjhi


Zafar- Ye toh tumne baat banaayi hai warna waqeya ye hai ke AHLE HADITH QURAAN PAR AMAL NAHIN KARTE,

Lekin hanafiya ka usool ye hai ke wah Awwal Quran ko dekhte hain, phir hadith ko, aur jis hadith ko nas Qur'an ke muwaafik paate hai usko tarjeeh dete hain, aur baqiya hadì ko muhaamil hasanah par mahmool karte hain, ab main tumko batlaata hun ke jin masail mashoorah me Hamara Aur Ahle hadith ka Ikhtelaaf hai, unke liye hamne Awwal Quraan ko   Dekha, aur jin hadith ko nusoos Quraan ke muwafiq paaya unko tarjeeh di,

Qir'aat khalf ul imam hi ka masla le lo, ham ne iske liye pahle quraan ko dekha, Surah aaraaf me Haq taala ka Irshad hai

" Jab qur'an padha jaaye toh usko kaan lagaakar suno aur Khamosh raho, ummeed hai ke tumpar Raham kiya jaaye "

( Surah aaraaf )

Is se saaf malum hua ke Imam ke saath qirat na karna chahiye balke Quraan ko sunna aur Khamosh rahna chahiye,

Imam ahmad bin hambal ka qaul hai ke ye ayat bil ittefaaq Qirat khalf ul imam ke baare me naazil hui hai


(Note- jin ulema ne isko khutbah juma ke mutaallik kaha hai unka matlab ye hai ke khutba ko bhi iske saath mulhiq kiya gaya hai, kyonki ye ayat makki hai aur makkah me na jumah tha na Khutba )

Iske baad hamne Hadith ko dekha toh kisi me bhi ye nahin aaya ke

" Jab imam qirat kare tum bhi Qirat karo "


" ke jab imam takbeer kahe tumbhi takbeer kaho, jab ruku kare   Toh tumbhi ruku karo, jab Sami'allah liman hamidah kahe toh tum Rabbana wa laqal hamd kaho, jab Sajda kare tum bhi sajdah karo "

Toh hadithon me Maujood hai,

Magar ye kahin nahin ke jab wah Qirat kare toh tumbhi Qirat karo balke  Agar hai toh

" Jab imam Qirat kare toh tum Khamosh raho hai"


Imam muslim aur imam ahmad ne bahut se muhaddiseen ne is hadith ko Sahih kaha hai, Hanafiyah ne isko tarjeeh di aur baqiyah hadith ko muhaamil hasanah par mahmool kiya,


Ameen ke maslah me bhi Hanafiyah ne awwal quran ko dekha , chunke Ameen dua hai, jaisa ke Imam bukhari ne Apni Sahih me bayan kiya hai, isliye dua ke baare me Quran ko dekha toh usme Allah taala ka Irshad mila


" Apne rab ko ajizi ke Saath Aahista dua karo "

Toh hamne Shaybah (rh) ki riwayat ko tarjeeh di, jisme waarid hai,

" Aapne Surah fatiha ke khatm par Aameen kahi aur Aawaz past kiya "

Yani aahista se aameen Kahi, ye hadith tirmizi me  Hai,


Namaz ke andar Rafulyadain ke baare me bhi hamne Awwal Quraan ko dekha toh haq taala ka irshaad mila


Pahli aayat me irshad hai ke:-" Allah ke saamne Sukoot aur Sukoon ke saath khade ho "
dusri ayat me farmaya gaya hai ke:-" jo log namaz me khusu karne wale hain wah kaamyaab hain "

aur Khusu ke maane bhi Sukoon hi ke hain, iske baad hadith ko dekha toh Sahih muslim me riwayat maujood hai ke


" Sahaba kiram namaz me Salam ke waqt haath uthaakar AS SALAMU ALAIKUM FALAN AS SALAMU ALAIKUM FALAN kahte they,

Nabi e akram sallalaho alaihi wasallam ne farmaya:-" Ye kya harkat hai ke tum is tarah haath uthaate ho jaise Ghode dum uthaate hain, namaz me sukoon se raho "


Is hadith se malum hua ke namaz me salam ke waqt bhi haath uthaana sukoon ke Khilaaf hai, halaanke Salam ka waqt namaz me Daakhil bhi hai aur Khaarij bhi hai, toh ruku ke waqt haath uthaana kaise Munaasib hoga, ruku toh bilkul Daakhil salaat hai, haan takbeer Tahreema me haath uthaana durust hai ke wah daakhil Salaat yani rukn nahin balke Shart Salaat hai,

Is liye hanafiyah ne in riwayaton ko tarjeeh di hai jin me ruku ke waqt tark Rafulyadain aaya hai,

Isi par Is masail ko Qayaas karo ke hanafiyah Awwal Quraan ko dekhte hain phir hadith me se jo nas quraan ke muwaafiq ya Qareeb hon unko Tarjeeh dete hain.


Shargird - Waqai maine Ab tak is nuqtah par  Ghaur nahin kiya tha, magar ye Shubah ab bhi baaqi hai ke Hanafiyah ke Baaz masail me Sahih hadith ke Khilaaf Amal karte hain,


Zafar - Azeez man ! Pahle tum Sahih hadith ki Tareef ton bayan karo, magar Dekho Hadith Sahih ki tareef me Kisi Ki Taqleed na Karna


Shargird - (Ye   Sunkar kuch deir Khamosh raha aur paseena paseena ho gaya ) Phir kahne laga ke main Samjh gaya Waqai Be'ghair Taqleed ke kisi Hadith ko Sahih kahna mushkil hai,

Phir bukhari, muslim, tirmizi, wagerah Ki Taqleed toh Jayez ho Aur Imam abu hanifa, imam malik, imam shafai, ki taqeed najayez ho, ye kyonkar ho sakta hai,

Ab main Maslaq Ahle hadith ko Chhodhta hun aur Maslak Hanafi Akhtiyaar Karta hun....


Zafar - tum bahut jald Samjh gaye, is se Dil khush hua, magar iski acchi tarah Wazaahat kar dena Chaahta hun ke Jo log taqleed ka Inkaar karte hain Aur taqleed ki Muzammat karte hain, wah bhi Kisi hadith ko Sahih ya Daefe ya Hasan Be'ghair  Taqleed ke Nahin kah sakte...


Raha ye azar ke haq taala ne khabar Saadiq aur Shahaadat aadil ko hujjat qaraar diya hai toh Taqleed nahin balke Itteba Hujjat hai,

Main kahta hun ke Hadith ko Sahih ya zaeff kahna mahaz khabr nahin balke uska madaar muhaddis ke zan wa ijtehaad par hai,

Baaz dafa Sanad ke sab raawi Siqa hote hain magar hadith mu'allal hoti hai, aur illat ke maarifat Haaziqeen ko hi hoti hai, Har muhaddith ko nahin hoti,

Ibn abi hatim ne kitab ul Alal me abdul rahman bin mahdi (rh) ka qaul naqal kiya hai ke hadith ki maarifat bhi Ilhaam hai,

Ibn numair ne kaha Waqai Sach hai, agar muhaddith se poocho ke tum ne kaise kaha ke  (ye hadith sahih hai ya mu'allal ) toh uske paas kuch jawab na hoga,

Ahmad bin saaleh (rh) farmate hain ke hadith ki maarifat bhi aisi hi hai jaise sone aur peetal ka pahchaanna, kyonke jowhar ko Jowhari hi pahchaanta hai,

Parakhne waale se agar poocha jaaye ke tumko isko khara khota kaise kaha toh wah koi daleel nahin bayan kar sakega,

Isse Saabit ho gaya ke Aimma hadith ko Kisi Hadith ko Sahih ya mu'allah kahna mahaz khabar nahin balke unka ye qaul unke zan aur ijtehaad par mabni hota hai,

Toh is baat me unki baat par aitemaad karna ain taqleed hai,

Allama ibn qayyim ka ye farmana ke ye ahkaam me Taqleed nahin, isliye sahih nahin ke hadith sahih par amal karna Sharatan Waajib aur Zaeff par amal karna Ghair waajib aur Mawdoo par amal karna haraam hai, toh ye Taqleed Ahkaam hi me hai, ghair Ahkaam me toh nahi,

Isi liye fuqaha ne bahas sunnat ko aur isko Qubool ward ke Qawaid ko usool fiqh me bhi bayaan kiya hai,

Allama ibn qayyim ka isko Itteba kahna, Taqleed na kahna, lafzon ki heir feir hai, haqeeqat ek hi hai...


Azeez man ! Qur'an ka sahih padhna waajib hai ya nahin ? Yaqinan waajib hai aur ghalat padhna haram hai,

Ab tum batlaao aimma Qir'aat ki taqleed ke beghair Quraan sahih padh sakte ho ?

Agar nahin ! Aur ye bhi taqleed fil ahkaam hi hai, isi tarah hadith ko pahchanna aur Sahih ko dhaef se alag karna bhi waajib hai aur isme Taqleed aimma se Chaarah nahin,

Phir jamat Ahle hadith kis munh se Taqleed ka inkaar karti hai ?

Fir tumko malum hona chahiye ke muhaddiseen ne jo usool hadith ki sehat wa zaeff ke liye muqarrar kiye hain wah aasmaani wahiy se muqarrar nahin kiye gaye, balke apne zan wa ijtehaad se Muqarrar kiya gaye hain, jo usool fiqh ki bahas me mazkoor hain toh ho sakta hai ke ek hadith muhaddiseen ke usool par sahih, hamare usool par dheff ho ya hamare usool par sahih ho ya muhaddiseen ke usool par dhaeff ho, toh isme naaza karna Ghalat hai,


Dalail me Ghaur karna chahiye ke daleel se kiske usool Qawi hain,

Aakhir me itna aur batla dun ke Hanafiya se zyadah hadith ka itteba koi nahin karta,

Hanafiyah toh Quroon salasa me mursal aur munqata ko bhi hujjat maante hain, jisko ahle hadith radd kar dete hain, aur maraaseel wa maqaatee ka zakheera Hadith marfua se kam nahin, kuch zyada hi hai,

Toh ye log hadith ke aadhe zakheere ko chhodte hain, phir marfuaat mese bhi ye log Sahih ya hasan ko hi letd hain, zaeff ko radd kar dete hain,

Aur hanafiya ke nazdeek hadith zaeff bhi qayaas se muqaddam hai balke Qaul sahabi wa qaul Tabaen Qabair bhi Qayaas se muqaddam hai,

Ab tum hi bataao ke aamil  Bil'hadith kaun hai aur tark hadith kaun hai ??

Raha ye ke baaz masail me hanafiya hadith sahih ko chhod dete hain, iska jawab main pahle de chuka hoon ke is soorat me jis hadith par hanafiyah ne amal kiya hai wah unke usool par  sahih thin, aur Muhaddiseen ke nazdeek Zaeff ho ,

Hanafiya ke nazdeek sehat hadith ka madaar sirf sanad par nahin balke uske liye kuch aur bhi Sharait hain jo usool fiqh me mazkoor hain, aur ham ne muqaddam aala Sunan me bhi unko Bayan kar diya hai,

Aur muqaddama aala sunan ke dusre hisse me Taqleed wa ijtehaad par Mufassal Qalaam kiya gaya hai jo zer e taba hai,


Shargird - Alhamdulillah ! Ab meri aankhen khul gayi hain aur main Ahle hadith ke Mughaalte se Nikal gaya hoon........



AHLE HADITH KI TARAF SE ISKA JAWAB INSHALLAH NEXT PART ME DIYA JAAYEGA.. JISKA MAZMOON HOGA " TUM HANAFI KYON HUE ???"


TO BE CONTINUED.....



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