Bislmillahirrahmanirraheem
KUTTE KA JHOOTE KA BAYAN AUR OWNISLAM (HANAFI) KI BAD'DIYAANATI:
gujashta roz maine net par ek article padha jo ek hanafi site par tha, usse aap ba'khoobi waaqif honge http://www.ownislam.com....
Us mazmoon ki shuru'aat me ahle hadithon ko sabse pahle angrez ki aulaad saabit karne ka zikr hai jo amooman har hanafi ulema ka shagal ban chuka hai
aur wahi bakwaas ibaaratein nuzulul abrar ki bayan kiya gaya hai aur nuzulul abrar ki aadh me ahle hadithon par shahkht TANQEED Kiya gaya hai....
Ab main apne asal mauzu par aata hoon is unwaan ke tahat hanafiyon ne ye saabit karne ki koshish ki hai ki ahle hadith ghalat raah par hain aur is masle me unka aqeedah bilkul durust hai
fiqah ki kitaabon me likha hai
" kutte ka jhoota paleed hai, aur kutte ka jhoota bartan 3 baar dhoya jaaye, ye mazhab imam e azam ka hai"
(hidaya page 45)
ab toh is ibarat par hanafion(ownislam) Ko bhi aitraaz na hoga....
So imam e azam ne is masle me 2 hadison ke khilaaf raaye di hai
pahli hadith sahih bukhari , muslim, abu dawood aur nisaayi, moatta imam malik me hai
hz abu hurairah (ra) kahte hain ke nabi e akram sallalaho alaihi wasallam ne farmaya
" jab tum mese kisi ke bartan me kutta muh daal kar paani pee le toh use chahiye ke 7 martaba bartan dhoye"
aur muslim ki ek riwaayat me hai
aapne farmaya
" tum mese kisi ke bartan ka paak hona jab usme kutta muh daal chuka ho, mukhsar hai is baat par ke use 7 martaba dhoye aur pahli martaba mitti ke saath saaf kare"
dusri hadith muslim page 137 me hz mughfal (ra) se marwi hai ke nabi e akram sallalaho alaihi wasallam ne farmaya
" jab bartan me kutta muh daale toh usko 7 martaba dho daalo aur 8wi baar (khushk) mitti se dho"
TASHREEH
Imam nawawi ne sharah muslim me kaha hai ke
" hamare yani imam shafai ka aur jamhoor ulema Ka mazhab yahi hai ke kutte ka jhoota kiya hua bartan ek baar mitti se aur 7 baar paani se agar dhoya jaaye toh paak hota hai "
wahin imam e azam abu hanifa (ra) ke nazdeek kutte ka jhoota bartan 3 baar dhone se hi paak ho jaata hai, toh iski daleel is bab me 2 hadithen hain
pahli hadith "dar e qutni " me
hz abu hurairah (ra) se marwi hai ke nabi e akram sallalaho alaihi wasallam ne kutte ke baare me farmaya ke
" agar wah bartan me muh daale toh use 3 baar ya 5 baar ya 7 baar dhoya jaaye"
JAWAB
iske 2 jawab hain
pahla ye ke ye hadith zaif hai, isliye ke sheikh ibn hammam ne "fath ul qadeer" m e likha hai ke imam dar e qutni ne kaha hai ke
" ismael se isi hadith ki riwaayat karne me abdul wahab munfarad hai aur wah matrook hai, ismael se hi is sanad ke saath abdul wahab ke elaawah (dusre raawi) saath baar dhona riwaayat karte hain"
(fath ul qadir)
2- dar e kutni jiski ye hadith hai 3rd Class ki kitab hai aur 3rd class ki kitab ki hadith, jo hadith sahih ke mukhaalif ho har ghiz qaabil e aitbaar aur layeq istadlal nahin hoti
chunanche shah abdul aziz (ra) "azaala naafiyah" me farmate hain
" aur tabqa saalsa (3rd class) me wah hadithen aayi hain jinhe un ulema e riwaayat kiya hai ba'lihaz zamana bukhari wa muslim se muqaddam they, ya unke ham asar se ya unse baad aane waale they, toh un ulema ne sehat ka intezam nahin kiya, aur unki kitaabein shohrat wa qubuliyat me pahle wa dusre tabqe ki kutub e hadith ke martaba tak nahin pahunchpaayi, agarchah un kitaabon ke musannafeen uloom hadith me tajurbah, wasooq, adaalat, aur zabat ki saffaat se mutassif they, aur un kitabon ke jo raawi hain unme se baaz aadil hain, baaz matrook wa majhool hain, aur in kitaabon ki aksar hadith fuqaha ke nazdeek ma'amool hi nahin balke unke khilaaf par ijma munaqid ho chuka hai"
3- dusri hadith dar e Kutni ne hz ata (rh) se sanad sahih ke saath hz abu hurairah (ra) ke fa'el ke baare me riwayat ki hai ke
" jab kutta bartan me munh daal deta toh us par paani baha dete they, aur phir use 3 baar dho dete they "
JAWAB
Iska jawab 4 tarah se hai
1- ye ke ye riwayat hz abu hurairah (ra) par mauqoof hai aur riwayat mauqgoof hujjat pakadne ke qaabil nahin hoti
chunanche sheikh muhammad taahir hanafi ne "majmua ul bahaar" me likha hai
" aur mauqoof wah hadith hoti hai jo sahabi se marwi ho ya fa'el maslakan riwayat ho ya munqata'an hadith ki ye qism hujjat nahin hoti"
aur jame tirmizi ke muqaddama me likha hai
" yani jo riwayat ki jaaye sahabi se qaul ho ya fa'el mutassil ho ya munqata aur wah sahih mazhab ke mutaabiq hujjat nahin hoti"
aur imam nawawi ne sahih muslim ke muqaddama me kaha hai
" ke imam shafai ke 2 qaul hain aur wah dono mashoor hain, sahih jadeed qaul ye hai ke sahabi ka Qaul fael hujjat nahin "
aur isi tarah sheikh abul faiz muhammad bin faarsi ne " jawahir ul usool fi ilm hadith ul rasool" meaur sayyid muhammad siddeeq hasan khan sahab ne " hidayat ul saail oola al masail"
aur " manhaj al usool alal istalaal hadith ul rasool"
aur "hidayat al saail " me likha hai ke
" imam muhammad bin ali shawkani al yamani ne qaul ka hujjat na hona jamhoor ulema ki taraf mansoob kiya hai, aur qaayeleen hujjat qaul sahabi ke jawab me kaha hai,
" agarchah sahabi ki buzurgi wa fazeelat ilm wa deen me musallat hai lekin isse uski itteba ka wajoob laazim nahin aata aur na khuda taala ne kahin is baat ka azan diya hai aur kaha hai ke hadith sahabi ka qaul jisse qaayeleen hujjat tamishk karte hain sahih nahin hai, iske baad kaha hai
" pas tu ye baat jaan le aur iska shadeed khwahishmand rah ke allah taala ne teri taraf aur is tamam ummat ki taraf nabi e akram sallalaho alaihi Wasallam ke siwa kisi ko rasool banakar nahin bheja, aur na iske elaawa kisi aur ki itteba ka tujhe huqm diya hai, aur na ummat mese unke elaawah kisi aur ki zabaan se koi ek huruf bhi ba'taur e shariat muqarrar kiya hai, aur na kisi ghair e qaul me chaahe wah koi bhi ho kisi cheez ko tere liye use qasm e hujjat qarar diya hai"
aur shah wali ullah muhaddis dehlawi (ra) ne "hujjatul baaligha" me imam shafai (rh) se abu aastaan ki kitab "umm" ke naqal kiya hai ke
" jab unke zamaana me asaar sahaba jama hue aur unko wah hadithen sahiha ke mukhaalif nazar aayen aur saath hi unhone salaf ki ye chaal dekhi ke jahan wah kisi ka qaul hadith ke khilaaf paate hain toh usko chhod kar hadith ki taraf ruju kar lete hain, toh unhone aqwaal sahaba tark kar diye aur kaha ke wah bhi aadmi hain, aur ham bhi aadmi"
(hujjatul baaligha jild 1 bab asbab ikhtelaaf al fuqaha)
aur aisa ki imam ibnul barr ne " nazoorah Ul haq fi farziyatul a'sha an lam ul ghaibul shafaq " me likha hai.....
2- jab sunan aur arba ki hadith e marfoo jo agarchah sahih hon, tanha bukhari ki hadith ka muqaabla nahin kar sakti toh phir asar sahabi aisi hadith ka muqaabla kyon kar sakta hai jispar bukhari aur muslim donon ne ittefaaq kiya ho, aisa asar hujjat ke qaabil nahin ho sakta....
3- ye riwaayat mukhaalif hai hz abu hurairah (ra) hi ki, us hadith sahih aur marfu ke jo bukhari , muslim, abu dawood, tirmizi , nisaai, aur moatta imam malik ki riwaayat se ooper mazkoor hui hai,
4- ye riwayat bhi dar e kutni ki hai aur daar e kutni tabqa saalsa (3rd class) ki kitab hai, aur is tabqe ki riwaayat jo hadith sahih ke mukhaalif ho, harghiz laiq aitbaar aur hujjat pakadne ke qaabil nahin ho sakti, jaisa ke pahle zikr ho chuka hai,
teesri hadith jise ibn adi ne "kaamil " me marfu'an riwaayat kiya hai toh is hadith ka jawab 2 tarah se hai
1- kitab kaamil ke jiski ye hadith hai (4th class) ki kitab hai, aur is tabqa ki hadith jo hadith sahih ke mukhaalif ho, harghiz qaabil e aitbaar aur laiq ehtejaaj nahin hoti..........
ALLAH TAALA HAMEN HAQ BAAT KAHNE AUR SUNNE KI TAUFEEQ DE....... AMEEN
http://www.ownislam.com/articles/roman-articles/2221-kuttey-ka-na-paak-bartan
#UmairSalafiAlHindi
#IslamicLeaks
KUTTE KA JHOOTE KA BAYAN AUR OWNISLAM (HANAFI) KI BAD'DIYAANATI:
gujashta roz maine net par ek article padha jo ek hanafi site par tha, usse aap ba'khoobi waaqif honge http://www.ownislam.com....
Us mazmoon ki shuru'aat me ahle hadithon ko sabse pahle angrez ki aulaad saabit karne ka zikr hai jo amooman har hanafi ulema ka shagal ban chuka hai
aur wahi bakwaas ibaaratein nuzulul abrar ki bayan kiya gaya hai aur nuzulul abrar ki aadh me ahle hadithon par shahkht TANQEED Kiya gaya hai....
Ab main apne asal mauzu par aata hoon is unwaan ke tahat hanafiyon ne ye saabit karne ki koshish ki hai ki ahle hadith ghalat raah par hain aur is masle me unka aqeedah bilkul durust hai
fiqah ki kitaabon me likha hai
" kutte ka jhoota paleed hai, aur kutte ka jhoota bartan 3 baar dhoya jaaye, ye mazhab imam e azam ka hai"
(hidaya page 45)
ab toh is ibarat par hanafion(ownislam) Ko bhi aitraaz na hoga....
So imam e azam ne is masle me 2 hadison ke khilaaf raaye di hai
pahli hadith sahih bukhari , muslim, abu dawood aur nisaayi, moatta imam malik me hai
hz abu hurairah (ra) kahte hain ke nabi e akram sallalaho alaihi wasallam ne farmaya
" jab tum mese kisi ke bartan me kutta muh daal kar paani pee le toh use chahiye ke 7 martaba bartan dhoye"
aur muslim ki ek riwaayat me hai
aapne farmaya
" tum mese kisi ke bartan ka paak hona jab usme kutta muh daal chuka ho, mukhsar hai is baat par ke use 7 martaba dhoye aur pahli martaba mitti ke saath saaf kare"
dusri hadith muslim page 137 me hz mughfal (ra) se marwi hai ke nabi e akram sallalaho alaihi wasallam ne farmaya
" jab bartan me kutta muh daale toh usko 7 martaba dho daalo aur 8wi baar (khushk) mitti se dho"
TASHREEH
Imam nawawi ne sharah muslim me kaha hai ke
" hamare yani imam shafai ka aur jamhoor ulema Ka mazhab yahi hai ke kutte ka jhoota kiya hua bartan ek baar mitti se aur 7 baar paani se agar dhoya jaaye toh paak hota hai "
wahin imam e azam abu hanifa (ra) ke nazdeek kutte ka jhoota bartan 3 baar dhone se hi paak ho jaata hai, toh iski daleel is bab me 2 hadithen hain
pahli hadith "dar e qutni " me
hz abu hurairah (ra) se marwi hai ke nabi e akram sallalaho alaihi wasallam ne kutte ke baare me farmaya ke
" agar wah bartan me muh daale toh use 3 baar ya 5 baar ya 7 baar dhoya jaaye"
JAWAB
iske 2 jawab hain
pahla ye ke ye hadith zaif hai, isliye ke sheikh ibn hammam ne "fath ul qadeer" m e likha hai ke imam dar e qutni ne kaha hai ke
" ismael se isi hadith ki riwaayat karne me abdul wahab munfarad hai aur wah matrook hai, ismael se hi is sanad ke saath abdul wahab ke elaawah (dusre raawi) saath baar dhona riwaayat karte hain"
(fath ul qadir)
2- dar e kutni jiski ye hadith hai 3rd Class ki kitab hai aur 3rd class ki kitab ki hadith, jo hadith sahih ke mukhaalif ho har ghiz qaabil e aitbaar aur layeq istadlal nahin hoti
chunanche shah abdul aziz (ra) "azaala naafiyah" me farmate hain
" aur tabqa saalsa (3rd class) me wah hadithen aayi hain jinhe un ulema e riwaayat kiya hai ba'lihaz zamana bukhari wa muslim se muqaddam they, ya unke ham asar se ya unse baad aane waale they, toh un ulema ne sehat ka intezam nahin kiya, aur unki kitaabein shohrat wa qubuliyat me pahle wa dusre tabqe ki kutub e hadith ke martaba tak nahin pahunchpaayi, agarchah un kitaabon ke musannafeen uloom hadith me tajurbah, wasooq, adaalat, aur zabat ki saffaat se mutassif they, aur un kitabon ke jo raawi hain unme se baaz aadil hain, baaz matrook wa majhool hain, aur in kitaabon ki aksar hadith fuqaha ke nazdeek ma'amool hi nahin balke unke khilaaf par ijma munaqid ho chuka hai"
3- dusri hadith dar e Kutni ne hz ata (rh) se sanad sahih ke saath hz abu hurairah (ra) ke fa'el ke baare me riwayat ki hai ke
" jab kutta bartan me munh daal deta toh us par paani baha dete they, aur phir use 3 baar dho dete they "
JAWAB
Iska jawab 4 tarah se hai
1- ye ke ye riwayat hz abu hurairah (ra) par mauqoof hai aur riwayat mauqgoof hujjat pakadne ke qaabil nahin hoti
chunanche sheikh muhammad taahir hanafi ne "majmua ul bahaar" me likha hai
" aur mauqoof wah hadith hoti hai jo sahabi se marwi ho ya fa'el maslakan riwayat ho ya munqata'an hadith ki ye qism hujjat nahin hoti"
aur jame tirmizi ke muqaddama me likha hai
" yani jo riwayat ki jaaye sahabi se qaul ho ya fa'el mutassil ho ya munqata aur wah sahih mazhab ke mutaabiq hujjat nahin hoti"
aur imam nawawi ne sahih muslim ke muqaddama me kaha hai
" ke imam shafai ke 2 qaul hain aur wah dono mashoor hain, sahih jadeed qaul ye hai ke sahabi ka Qaul fael hujjat nahin "
aur isi tarah sheikh abul faiz muhammad bin faarsi ne " jawahir ul usool fi ilm hadith ul rasool" meaur sayyid muhammad siddeeq hasan khan sahab ne " hidayat ul saail oola al masail"
aur " manhaj al usool alal istalaal hadith ul rasool"
aur "hidayat al saail " me likha hai ke
" imam muhammad bin ali shawkani al yamani ne qaul ka hujjat na hona jamhoor ulema ki taraf mansoob kiya hai, aur qaayeleen hujjat qaul sahabi ke jawab me kaha hai,
" agarchah sahabi ki buzurgi wa fazeelat ilm wa deen me musallat hai lekin isse uski itteba ka wajoob laazim nahin aata aur na khuda taala ne kahin is baat ka azan diya hai aur kaha hai ke hadith sahabi ka qaul jisse qaayeleen hujjat tamishk karte hain sahih nahin hai, iske baad kaha hai
" pas tu ye baat jaan le aur iska shadeed khwahishmand rah ke allah taala ne teri taraf aur is tamam ummat ki taraf nabi e akram sallalaho alaihi Wasallam ke siwa kisi ko rasool banakar nahin bheja, aur na iske elaawa kisi aur ki itteba ka tujhe huqm diya hai, aur na ummat mese unke elaawah kisi aur ki zabaan se koi ek huruf bhi ba'taur e shariat muqarrar kiya hai, aur na kisi ghair e qaul me chaahe wah koi bhi ho kisi cheez ko tere liye use qasm e hujjat qarar diya hai"
aur shah wali ullah muhaddis dehlawi (ra) ne "hujjatul baaligha" me imam shafai (rh) se abu aastaan ki kitab "umm" ke naqal kiya hai ke
" jab unke zamaana me asaar sahaba jama hue aur unko wah hadithen sahiha ke mukhaalif nazar aayen aur saath hi unhone salaf ki ye chaal dekhi ke jahan wah kisi ka qaul hadith ke khilaaf paate hain toh usko chhod kar hadith ki taraf ruju kar lete hain, toh unhone aqwaal sahaba tark kar diye aur kaha ke wah bhi aadmi hain, aur ham bhi aadmi"
(hujjatul baaligha jild 1 bab asbab ikhtelaaf al fuqaha)
aur aisa ki imam ibnul barr ne " nazoorah Ul haq fi farziyatul a'sha an lam ul ghaibul shafaq " me likha hai.....
2- jab sunan aur arba ki hadith e marfoo jo agarchah sahih hon, tanha bukhari ki hadith ka muqaabla nahin kar sakti toh phir asar sahabi aisi hadith ka muqaabla kyon kar sakta hai jispar bukhari aur muslim donon ne ittefaaq kiya ho, aisa asar hujjat ke qaabil nahin ho sakta....
3- ye riwaayat mukhaalif hai hz abu hurairah (ra) hi ki, us hadith sahih aur marfu ke jo bukhari , muslim, abu dawood, tirmizi , nisaai, aur moatta imam malik ki riwaayat se ooper mazkoor hui hai,
4- ye riwayat bhi dar e kutni ki hai aur daar e kutni tabqa saalsa (3rd class) ki kitab hai, aur is tabqe ki riwaayat jo hadith sahih ke mukhaalif ho, harghiz laiq aitbaar aur hujjat pakadne ke qaabil nahin ho sakti, jaisa ke pahle zikr ho chuka hai,
teesri hadith jise ibn adi ne "kaamil " me marfu'an riwaayat kiya hai toh is hadith ka jawab 2 tarah se hai
1- kitab kaamil ke jiski ye hadith hai (4th class) ki kitab hai, aur is tabqa ki hadith jo hadith sahih ke mukhaalif ho, harghiz qaabil e aitbaar aur laiq ehtejaaj nahin hoti..........
ALLAH TAALA HAMEN HAQ BAAT KAHNE AUR SUNNE KI TAUFEEQ DE....... AMEEN
http://www.ownislam.com/articles/roman-articles/2221-kuttey-ka-na-paak-bartan
#UmairSalafiAlHindi
#IslamicLeaks
