Bismillahirrahmanirraheem
MUHADDISEEN KA MASLAK WA MANHAJJ AUR AHLE TAQLEED KA RAWAIYYA:
1- Muhaddiseen Ke Nazdeek Baja Taur Par Hadith Ki Sehat Wa Zaeff Ki Tahqeeq Me Sanad Ko Buniyadi Ahmiyat Haasil Hai
"Sanad Ko Tasleem Na Kiya Jaaye Toh Fir Har Shakhs Jo Chaahe Kah Sakta Hai"
Sanad Hi Ghair Sahih Riwaayaat Ko Jaanchne Ka Sabse Bada Zariya Hai,
Is Buniyad Se Ghair Sahih Riwayat Ko Sahih Qarar Dene Ke Tamam Chor Darwaaze Band Ho Jaate Hain,
Lekin Is Chor Darwaaze Ko Khula Rakhne K Liye Is Buniyadi Usool Se Ghurez Ki Bahut si Raahen Akhtiyar Kar Li Gayi Hain, Jaise Masalan Kaha Jaata Hai
1- Falan Imam Ne Jo Baat Kahi Hai, Aakhir Unke Saamne Bhi Toh Koi Hadith Hogi ??
2- Ya Unke Daur Tak Us Hadith Ki Sanad Me Koi Raawi Zaeef ,Matrook Aur Kazzab Nahin Hoga,
3-Ya Hadith Ki Sehat Wa Zaeff Ek Ijtehadi Amr Hai, Isliye Ki Mujtahid Ne Jis Hadith Se Istadlal Kiya Hai, Chaahe Wah Zaeef Balke Mauzu Hi Ho, Uska Istadlal Sahih Hai, kisi Dusre mujtahid Ko Uska Istadlal Radd Karne Ka Haq Nahin Hai,
4- Ya Hasan E Zan Ki Buniyaad Par Mursal Riwayat Ko Sahih Tasleem Karna,
5-Ya Diraayat Ke Khilaaf Hone ka Daawa Karke Riwayat Ko Radd kar Dena,
6- Ya Apne Khud Sakhta Usoolon Ki Roshni Me Sahih Hadith ko Radd Kar Dena, Jis Par Shah Wali Ullah Aur Shah Abdul Aziz (Rh) Ne Bhi Ehtejaj Kiya Hai,
7- Ya Ye Daawa Karke Ke Falan Hadith Quraan Ke Mu'aariz Hai, Hadith Ko Radd Kar Dena (Jab Ke Koi Sahih Hadith Quran Ke Mu'aariz Nahin)
8- Ya Hadith Ko Nazar'andaz Karna,
9- Ya Ghair Faqeeh Raawi (Sahabi) Ki Riwayat Qiyaas Ke Khilaaf Hogi Toh Na' Maqbool Hogi,
Aur Is Qism Ke Deegar Tareeqe Ya Usool, Jinke ZariyE Se Sahih Hadith Ko Bila Ta'aamil Radd Kar Diya Jaata Hai,
Aur Zaeef, Mursal Hatta Ke Mauzu Hadith Tak Ko Qubool Kar Liya Jaata Hai,
Ye Muhaddiseen Ke Maslak Wa Manhajj Ke Khilaaf Ya Ba'alfaaz Deegar Saabit'shudah Nusoos Hadith Ko Mustarad Karne Ya Ghair Saabit'shudah Baat Ko Shariat Baawar Karaane Ki Mazmoom Sa'ee Hai, Jiske Hote Hue Kabhi Nusoos E Shariat Ki Bala'dasti Qayem Ni Ho Sakti Aur Na Akhtilaaf Ka Khaatma Hi Mumkin Hai,
Elawah Ye Bhi Ek Haqeeqat Hai Ke In Chor Darwaazon Ka Koi Talluq Imam Abu Hanifa Se Nahin Hai, Ye Sab Baad Ke Logon Ki Ijaad Hain, In Mese Koi Ek Usool Bhi Imam Abu Hanifa Se Saabit nahin Kiya Ja Sakta,
Goya muhaddiseen Ki Rosh Ko Apnana Imam Sahab Ki Taqleed Ke Maanafi Nahin Hai,
2- Muhaddiseen Ka Dusra Wasaf, Imaanat Wa Diyaanat Ka Ehtemam Hai, Unhone Hadith Ki Jama Wa Tadween Me Bhi Kamaal Diyaanat Ka Muzaahera Kiya Hai Aur Jirrah Wa Tadeel Ke Usoolon Ko Istemaal Karke Hadith Ka Rutba Mutayyin Karne Me Bhi Unhone Kisi Zahni Tahaffuz Ka Muzaahera Kiya Hai, Na Hazbi Wa Fiqhi Taassub Ka..
MZAKOORAH AHLE TAQLEED KI ILMI KHYAANATON KI CHAND MISALEIN:
Ahle Taqleed Me Imaanat Ki Bhi Kami Hai, Iski Bahut Si Misaalen Di Ja Sakti Hain, Lekin Yahan Ham Sirf 4 Misaalein Pesh Karenge In sha allah, 2 Ulema E Deoband Ki, Aur Teesri Barelwi Hazraat Ki, Ye Dono Hi Imam Abu Hanifa (rh) ke Muqallid Kahlaate Hain, Chauthi Dono Me Qadr Mustarak Ki Haisiyat Rakhti Hai,
Pahli Misaal :
Khwaateen Namaz Kis Tarah Padhen ??
Yani Wah Ruku Sajdah Kis Tarah Karen ??
Aurton Ki baabat Kisi Bhi Sahih Hadith Me In Umoor Ki Wazaahat Nahin Milti, Isliye Wah Nabi (Sws) Ke Farmaan
"Tum Us Tarah Namaz Padho Jis Tarah Tumnr Mujhe Namaz Padhe Hue Dekha Hai"
Ke Umoom Me Daakhil Hongi Aur Mazkoorah Saare Kaam Mardon Hi Ki Tarah Sar'anjaam Dengi, Jaisa Ke Iski Kuch Tafseel Isse Pahle Bhi Hamne Bayan Ki Hai,
Lekin Ulema E Ahnaaf Kahte Hain Ke
Mard Aur Aurat Ki Namaz Me Farq Hai
"Khwateen Ka Tareeqah Namaz" Taaleef Maulana Abdul Raif Sakhrawi Hamare Saamne Hain,
Usme In farqon Ko Bayan Karne Ke Liye Ahadith Ke Naam Se Kai Haditj Bayan Ki Gayi Hain, Lekin Unmese Koi Ek Bhi Hadith Sahih Nahin Hai,
Aur Sitam Zareefi Ki Inteha Hai Ya Imaanat Wa Diyaanat Ke Faqdaan Ka Ye Haal Hai Ke Un Bayan Kardah Hadith Me "Sunan Al Kubra Lil Bayheqi" Ki 2 Riwayat Bhi Hain,
Jinko Darz Karke Imam Bayheqi Ne Likha Hai
"Ye Riwayat Itni Zaeef Hain Ke Un Jaisi Riwayaat Se Istadlal Nahin Kiya Ja Sakta"
Lekin Mazkoorah Kitab Ke Musannaf (Author) Ne In Alfaz Ko Naqal Hi Nahin Kiya !!!
Albatta Dono Na'qaabil Istadlal Riwaayat Ko Apne Istadlal Me Pesh Kiya Hai, Yahi Haal Deegar Riwayat Ka Hai, Jo Unhone Pesh Ki Hain
Dusri Misaal :
Ulema E Ahnaaf Ke choti Ke Alim Maulana Ahmad Ali Saharanpuri Ki Hai, Jinka HASHIYA Sahih Bukhari Mudat'awwal Hai,
Unhone Hadith
"Iza Akimis'salaat Fala Salaat Ilal Maktoobah"
(Sahih Muslim Hadith), Jise iMam Bukhari Ne (Kitab Us Salaat Bab 38) Me Zikr Kiya hai,
1- Muhaddiseen Ke Nazdeek Baja Taur Par Hadith Ki Sehat Wa Zaeff Ki Tahqeeq Me Sanad Ko Buniyadi Ahmiyat Haasil Hai
"Sanad Ko Tasleem Na Kiya Jaaye Toh Fir Har Shakhs Jo Chaahe Kah Sakta Hai"
Sanad Hi Ghair Sahih Riwaayaat Ko Jaanchne Ka Sabse Bada Zariya Hai,
Is Buniyad Se Ghair Sahih Riwayat Ko Sahih Qarar Dene Ke Tamam Chor Darwaaze Band Ho Jaate Hain,
Lekin Is Chor Darwaaze Ko Khula Rakhne K Liye Is Buniyadi Usool Se Ghurez Ki Bahut si Raahen Akhtiyar Kar Li Gayi Hain, Jaise Masalan Kaha Jaata Hai
1- Falan Imam Ne Jo Baat Kahi Hai, Aakhir Unke Saamne Bhi Toh Koi Hadith Hogi ??
2- Ya Unke Daur Tak Us Hadith Ki Sanad Me Koi Raawi Zaeef ,Matrook Aur Kazzab Nahin Hoga,
3-Ya Hadith Ki Sehat Wa Zaeff Ek Ijtehadi Amr Hai, Isliye Ki Mujtahid Ne Jis Hadith Se Istadlal Kiya Hai, Chaahe Wah Zaeef Balke Mauzu Hi Ho, Uska Istadlal Sahih Hai, kisi Dusre mujtahid Ko Uska Istadlal Radd Karne Ka Haq Nahin Hai,
4- Ya Hasan E Zan Ki Buniyaad Par Mursal Riwayat Ko Sahih Tasleem Karna,
5-Ya Diraayat Ke Khilaaf Hone ka Daawa Karke Riwayat Ko Radd kar Dena,
6- Ya Apne Khud Sakhta Usoolon Ki Roshni Me Sahih Hadith ko Radd Kar Dena, Jis Par Shah Wali Ullah Aur Shah Abdul Aziz (Rh) Ne Bhi Ehtejaj Kiya Hai,
7- Ya Ye Daawa Karke Ke Falan Hadith Quraan Ke Mu'aariz Hai, Hadith Ko Radd Kar Dena (Jab Ke Koi Sahih Hadith Quran Ke Mu'aariz Nahin)
8- Ya Hadith Ko Nazar'andaz Karna,
9- Ya Ghair Faqeeh Raawi (Sahabi) Ki Riwayat Qiyaas Ke Khilaaf Hogi Toh Na' Maqbool Hogi,
Aur Is Qism Ke Deegar Tareeqe Ya Usool, Jinke ZariyE Se Sahih Hadith Ko Bila Ta'aamil Radd Kar Diya Jaata Hai,
Aur Zaeef, Mursal Hatta Ke Mauzu Hadith Tak Ko Qubool Kar Liya Jaata Hai,
Ye Muhaddiseen Ke Maslak Wa Manhajj Ke Khilaaf Ya Ba'alfaaz Deegar Saabit'shudah Nusoos Hadith Ko Mustarad Karne Ya Ghair Saabit'shudah Baat Ko Shariat Baawar Karaane Ki Mazmoom Sa'ee Hai, Jiske Hote Hue Kabhi Nusoos E Shariat Ki Bala'dasti Qayem Ni Ho Sakti Aur Na Akhtilaaf Ka Khaatma Hi Mumkin Hai,
Elawah Ye Bhi Ek Haqeeqat Hai Ke In Chor Darwaazon Ka Koi Talluq Imam Abu Hanifa Se Nahin Hai, Ye Sab Baad Ke Logon Ki Ijaad Hain, In Mese Koi Ek Usool Bhi Imam Abu Hanifa Se Saabit nahin Kiya Ja Sakta,
Goya muhaddiseen Ki Rosh Ko Apnana Imam Sahab Ki Taqleed Ke Maanafi Nahin Hai,
2- Muhaddiseen Ka Dusra Wasaf, Imaanat Wa Diyaanat Ka Ehtemam Hai, Unhone Hadith Ki Jama Wa Tadween Me Bhi Kamaal Diyaanat Ka Muzaahera Kiya Hai Aur Jirrah Wa Tadeel Ke Usoolon Ko Istemaal Karke Hadith Ka Rutba Mutayyin Karne Me Bhi Unhone Kisi Zahni Tahaffuz Ka Muzaahera Kiya Hai, Na Hazbi Wa Fiqhi Taassub Ka..
MZAKOORAH AHLE TAQLEED KI ILMI KHYAANATON KI CHAND MISALEIN:
Ahle Taqleed Me Imaanat Ki Bhi Kami Hai, Iski Bahut Si Misaalen Di Ja Sakti Hain, Lekin Yahan Ham Sirf 4 Misaalein Pesh Karenge In sha allah, 2 Ulema E Deoband Ki, Aur Teesri Barelwi Hazraat Ki, Ye Dono Hi Imam Abu Hanifa (rh) ke Muqallid Kahlaate Hain, Chauthi Dono Me Qadr Mustarak Ki Haisiyat Rakhti Hai,
Pahli Misaal :
Khwaateen Namaz Kis Tarah Padhen ??
Yani Wah Ruku Sajdah Kis Tarah Karen ??
Aurton Ki baabat Kisi Bhi Sahih Hadith Me In Umoor Ki Wazaahat Nahin Milti, Isliye Wah Nabi (Sws) Ke Farmaan
"Tum Us Tarah Namaz Padho Jis Tarah Tumnr Mujhe Namaz Padhe Hue Dekha Hai"
Ke Umoom Me Daakhil Hongi Aur Mazkoorah Saare Kaam Mardon Hi Ki Tarah Sar'anjaam Dengi, Jaisa Ke Iski Kuch Tafseel Isse Pahle Bhi Hamne Bayan Ki Hai,
Lekin Ulema E Ahnaaf Kahte Hain Ke
Mard Aur Aurat Ki Namaz Me Farq Hai
"Khwateen Ka Tareeqah Namaz" Taaleef Maulana Abdul Raif Sakhrawi Hamare Saamne Hain,
Usme In farqon Ko Bayan Karne Ke Liye Ahadith Ke Naam Se Kai Haditj Bayan Ki Gayi Hain, Lekin Unmese Koi Ek Bhi Hadith Sahih Nahin Hai,
Aur Sitam Zareefi Ki Inteha Hai Ya Imaanat Wa Diyaanat Ke Faqdaan Ka Ye Haal Hai Ke Un Bayan Kardah Hadith Me "Sunan Al Kubra Lil Bayheqi" Ki 2 Riwayat Bhi Hain,
Jinko Darz Karke Imam Bayheqi Ne Likha Hai
"Ye Riwayat Itni Zaeef Hain Ke Un Jaisi Riwayaat Se Istadlal Nahin Kiya Ja Sakta"
Lekin Mazkoorah Kitab Ke Musannaf (Author) Ne In Alfaz Ko Naqal Hi Nahin Kiya !!!
Albatta Dono Na'qaabil Istadlal Riwaayat Ko Apne Istadlal Me Pesh Kiya Hai, Yahi Haal Deegar Riwayat Ka Hai, Jo Unhone Pesh Ki Hain
Dusri Misaal :
Ulema E Ahnaaf Ke choti Ke Alim Maulana Ahmad Ali Saharanpuri Ki Hai, Jinka HASHIYA Sahih Bukhari Mudat'awwal Hai,
Unhone Hadith
"Iza Akimis'salaat Fala Salaat Ilal Maktoobah"
(Sahih Muslim Hadith), Jise iMam Bukhari Ne (Kitab Us Salaat Bab 38) Me Zikr Kiya hai,
Is Hadith Ke Haashiye Me Sunan Bayheqi Ke Hawaale Se Yahi Hadith Naqal ki Hai, Isme Me
"Ila Rak'atil Fajr" Ke Alfaaz Ka Izaafa Hai,
Yani
" Farz NamaZ Ki Taqbeer Ho Jaane Ke Baad Koi Namaz Nahin, Albatta Fajr Ki 2 Rakatein (Sunnatein) Padhna Jayez Hai"
Halaanke imam Bayheqi Ne Is Izaafe Ki Baabat Saraahat Ki Hai Ke
"Ye Izaafa (Fajr Ki 2 Rakatein Padhna Jayez Hain) Be'asal Hain"
Aur Likhte Hain Ke Is Izaafe Ko Bayan Karne Waale Hajjaj Bin Naseer Aur Abaad Bin Kaseer Hain Aur Ye Dono Raawi Zaeef Hai
(Sunan Al Kubra)
Is Ke Ba'wajood Ek Sahih Hadith Ko Radd Karne Aur Apne Khilaaf E Hadith Riwaaj Ko Sahih Baawar Karaane Ke Liye Sahih Bukhari Ke Faazil Maheshi Ne Is Be'asal Izaafe Ko Hadith E Rasool Kah Kar Bayan Kar Diya
(Sahih Bukhari 1/194, Taba Noor muhammad)
Ye Baat Bhi Dilchaspi Se Khaali Na Hogi Ke Sahih Bukhari Ka Ye hasshiya Aaj Se Taqriban 125 Saal Pahle Jab Chhap Kar Pahli Martaba Manzar e Aam Par Aaya Tha Toh Sheikh Ul Kul Miyan Nazwwr Hussain Muhaddis Dehlawi (Rh) Ne Ek Maktoob Ke Zariye Se Is Kotaahi Ya Bad'diyaanati Ki Taraf Tawajjoh Dilaayi Thi Lekin Iski Islaah Nahin Ki Gayi,
Aur Sahih Bukhari Ke Arabi Hashiye Me Ye Be'asal Hadith, Hadith E Rasool Ke Naam Se Ab Tak Maujood Hai,
Miyan Nazeer Hussain Muhaddis Dehlawi (Rh) Ka Ye Maktoob Jo Arabi Me Hai, Kitan "Elaam Ahlul Asr" (Taaleef Maulana Shamsul Haq Diyanowi) Me Maujood Hai,
Ghaliban Isi Be'buniyaad Riwaayat Ki Buniyaad Par Aam Masjidon Me Fajr Ki Jamaat Ke Dauraan Me Log Be'dhadak Sunnatein Padh Rahe Hote Hain, Aur Hadith E Rasool
"Namaz Ki Takbeer Ho Jaane ke Baad Farz Namaz ke Elaawa Koi Namaz Nahin"
Ki Khilaaf Warzi Ki Jaati Aur,
"Jab Quraan Padha Ja Raho Ho Toh Tum Kaan Laga Kar Suno Aur Khamosh Raho"
(Surah Aaraaf)
Ka Zara Sa Bhi Lihaaz Nahin Kiya Jaata,
Aur Ulema Ye Manzar Rozaana apni Aankhon Se Dekhte Hain, Lekin Fiqhi Jamood Ne Unki Aankhon par Pattiyan Baandhi Hain.....
Teesri Misaal:
Barelwi Hazraat Ke Yahan Riwaaj Hai Ke Namaz E Janaza Ke Fauran Baad Mayyit Kr Ird Gird Khade Hokar Sab Dua Maangte Hain, Isko Wah Bahut Zaroori Samjhte Hai, Daleel Kya Hai,
Nabi (Sws) Ki Hadith hai
"Is Hadith Ka Sahih Tarjuma Toh Ye Hai Ki Jab Tum Mayyit Ki Namaz E Janaza Padhne Lago Toh Ikhlaas Ke Saath Uske liye (Maghfirat) Ki Dua Karo"
(Sunan Abi Dawood, Kitabul Janaiz Bab Dua al Mayyit Hadith 3199),
Jaisa Ke Quran Majeed Me Hai
"Aiy Imaan Waalon ! Jab Tum Namaz Ke Liye Khade Ho Toh Wuzu Karo"
(Surah Maida 6)
Lekin Barelwi hazraat "Iza Saleetum" Ka Tarjuma Karte Hain
"Jab Tum Namaz Padh Chuko Toh"
Aur Is Tarah Tarjume Me Bad'diyaanati ka Irtekaab Karke Janaze Ke Baad Dua Maangne Ke Apne Ghair Masnoon Amal Ka Jawaaz Saabit Karte Hain,
Halaanke Agar Ye Tarjuma Sahih Hai Toh Fir Unko Wuzu Bhi NAMAZ Khade Hone Ke Baad Hi Karna Chahiye, Na Ke Namaz Se Pahle,
Jaisa Ke Aayat
Ya Aiyyuhal Lazeena Aamanu Iza Qumtum Ilas'salaati Faghsilu Wuzuhakum
Ka Tarjuma Barelwi Istadlal Ke Mutabik Karne Ka Iqtaza Hai.
Isi Tarah Quran Ke Is Huqm
Fa'iza Qara'tal Qur'aana Fas'ta'izbillah
(Surah Nahal 98)
Ka Tarjuma Wa Mafhoom Bhi Ye Hona Chahiye Ke Jab Tum Quraan Kareem Padh Chuko Toh Shaitaan Se Panaah Maango,
Yani "Auzubillah" Tilaawat e Quran Ke Baad Karo.
Kya Ye Tarjuma Wa Mafhoom Sahih Hoga ??
CHAUTHI MISAAL !
yahi Haal UN Hadith ki Sehat Wa Zaeef Ke Maamle Me Hai Jo Ikhtelaafi Masail Me Madaar e Bahes Banti Hain,
Unme Nihaayat Be'khaufi Ke Saath Imanat Wa Diyaanat Ka Khoon Karke Siqa Raawion Ko Zaeef Aur Zaeef Raawion Ko Siqa Saabit Karne Par Saara Zor Sarf Kiya Jaata Hai, Jiski Tafseel "Al Tankeel Bima Fi Taneeb Al Kawthari Man Baateel"
(Taaleef Shekh Abdul Rahman Bin Yahya Yamaani) Me Mulaheza Ki Ja Sakti Hai,
Isme Ek Lateefa Ye Bhi Hota Hai Ke Ek Raawi Apni Kisi Manpasand Riwayat Me Hota Hai Toh Use Us Waqt Siqa Baawar Karaya Jaata Hai Aur Wahi Raawi Jab Us Riwayat Me aata Hai Jis Se Dusra Fareeq Istadlal karta Hai Toh Wah Zaeef Qarar Pa Jaata Hai,
Ek Aur Lateefa Ye Hota Hai Ke Ek Hadith me 2-3 Baatein Hoti Hain, Un mese Koi Ek Baat Qubool Karli Jaati Hai Ke Usse Unke Kisi Fiqhi Masail Ka Asbaat Hota Hai Aur Dusri Baatein Radd Kar Di Jaati Hain Kyunki Wah Fareeq Mukhaalif Ke Mawafiq Hoti Hain,
Halaanke Hadith Ek hai, Sanad Ek Hai,
Agar Wah Hadith Sahih Hai Toh Usme Bayan Kardah Saari Hi Baatein Sahih hain,
Unmese kisi Baat Ko Maan Lena Aur Baaz Ko Na Manna Ise Kaun Maqool Tarz E Amal Qaraar De Sakta Hai ???
Isi Tarah Agar Wah Zaeef Hai, Tab Bhi Mamla Aisa Hi Hai, Uski Saari Hi Baatein Na'qaabil Tasleem Honi Chahiye, Uska Koi Ek Juzz Bhi Qaabil E Istadlal Nahin Ho Sakta,
Ye Lataif Hamare Fiqhi Jadal wa Munazirah Me Aam Hain,
Zaahir Baat Hai Imaanat Wa
"Ila Rak'atil Fajr" Ke Alfaaz Ka Izaafa Hai,
Yani
" Farz NamaZ Ki Taqbeer Ho Jaane Ke Baad Koi Namaz Nahin, Albatta Fajr Ki 2 Rakatein (Sunnatein) Padhna Jayez Hai"
Halaanke imam Bayheqi Ne Is Izaafe Ki Baabat Saraahat Ki Hai Ke
"Ye Izaafa (Fajr Ki 2 Rakatein Padhna Jayez Hain) Be'asal Hain"
Aur Likhte Hain Ke Is Izaafe Ko Bayan Karne Waale Hajjaj Bin Naseer Aur Abaad Bin Kaseer Hain Aur Ye Dono Raawi Zaeef Hai
(Sunan Al Kubra)
Is Ke Ba'wajood Ek Sahih Hadith Ko Radd Karne Aur Apne Khilaaf E Hadith Riwaaj Ko Sahih Baawar Karaane Ke Liye Sahih Bukhari Ke Faazil Maheshi Ne Is Be'asal Izaafe Ko Hadith E Rasool Kah Kar Bayan Kar Diya
(Sahih Bukhari 1/194, Taba Noor muhammad)
Ye Baat Bhi Dilchaspi Se Khaali Na Hogi Ke Sahih Bukhari Ka Ye hasshiya Aaj Se Taqriban 125 Saal Pahle Jab Chhap Kar Pahli Martaba Manzar e Aam Par Aaya Tha Toh Sheikh Ul Kul Miyan Nazwwr Hussain Muhaddis Dehlawi (Rh) Ne Ek Maktoob Ke Zariye Se Is Kotaahi Ya Bad'diyaanati Ki Taraf Tawajjoh Dilaayi Thi Lekin Iski Islaah Nahin Ki Gayi,
Aur Sahih Bukhari Ke Arabi Hashiye Me Ye Be'asal Hadith, Hadith E Rasool Ke Naam Se Ab Tak Maujood Hai,
Miyan Nazeer Hussain Muhaddis Dehlawi (Rh) Ka Ye Maktoob Jo Arabi Me Hai, Kitan "Elaam Ahlul Asr" (Taaleef Maulana Shamsul Haq Diyanowi) Me Maujood Hai,
Ghaliban Isi Be'buniyaad Riwaayat Ki Buniyaad Par Aam Masjidon Me Fajr Ki Jamaat Ke Dauraan Me Log Be'dhadak Sunnatein Padh Rahe Hote Hain, Aur Hadith E Rasool
"Namaz Ki Takbeer Ho Jaane ke Baad Farz Namaz ke Elaawa Koi Namaz Nahin"
Ki Khilaaf Warzi Ki Jaati Aur,
"Jab Quraan Padha Ja Raho Ho Toh Tum Kaan Laga Kar Suno Aur Khamosh Raho"
(Surah Aaraaf)
Ka Zara Sa Bhi Lihaaz Nahin Kiya Jaata,
Aur Ulema Ye Manzar Rozaana apni Aankhon Se Dekhte Hain, Lekin Fiqhi Jamood Ne Unki Aankhon par Pattiyan Baandhi Hain.....
Teesri Misaal:
Barelwi Hazraat Ke Yahan Riwaaj Hai Ke Namaz E Janaza Ke Fauran Baad Mayyit Kr Ird Gird Khade Hokar Sab Dua Maangte Hain, Isko Wah Bahut Zaroori Samjhte Hai, Daleel Kya Hai,
Nabi (Sws) Ki Hadith hai
"Is Hadith Ka Sahih Tarjuma Toh Ye Hai Ki Jab Tum Mayyit Ki Namaz E Janaza Padhne Lago Toh Ikhlaas Ke Saath Uske liye (Maghfirat) Ki Dua Karo"
(Sunan Abi Dawood, Kitabul Janaiz Bab Dua al Mayyit Hadith 3199),
Jaisa Ke Quran Majeed Me Hai
"Aiy Imaan Waalon ! Jab Tum Namaz Ke Liye Khade Ho Toh Wuzu Karo"
(Surah Maida 6)
Lekin Barelwi hazraat "Iza Saleetum" Ka Tarjuma Karte Hain
"Jab Tum Namaz Padh Chuko Toh"
Aur Is Tarah Tarjume Me Bad'diyaanati ka Irtekaab Karke Janaze Ke Baad Dua Maangne Ke Apne Ghair Masnoon Amal Ka Jawaaz Saabit Karte Hain,
Halaanke Agar Ye Tarjuma Sahih Hai Toh Fir Unko Wuzu Bhi NAMAZ Khade Hone Ke Baad Hi Karna Chahiye, Na Ke Namaz Se Pahle,
Jaisa Ke Aayat
Ya Aiyyuhal Lazeena Aamanu Iza Qumtum Ilas'salaati Faghsilu Wuzuhakum
Ka Tarjuma Barelwi Istadlal Ke Mutabik Karne Ka Iqtaza Hai.
Isi Tarah Quran Ke Is Huqm
Fa'iza Qara'tal Qur'aana Fas'ta'izbillah
(Surah Nahal 98)
Ka Tarjuma Wa Mafhoom Bhi Ye Hona Chahiye Ke Jab Tum Quraan Kareem Padh Chuko Toh Shaitaan Se Panaah Maango,
Yani "Auzubillah" Tilaawat e Quran Ke Baad Karo.
Kya Ye Tarjuma Wa Mafhoom Sahih Hoga ??
CHAUTHI MISAAL !
yahi Haal UN Hadith ki Sehat Wa Zaeef Ke Maamle Me Hai Jo Ikhtelaafi Masail Me Madaar e Bahes Banti Hain,
Unme Nihaayat Be'khaufi Ke Saath Imanat Wa Diyaanat Ka Khoon Karke Siqa Raawion Ko Zaeef Aur Zaeef Raawion Ko Siqa Saabit Karne Par Saara Zor Sarf Kiya Jaata Hai, Jiski Tafseel "Al Tankeel Bima Fi Taneeb Al Kawthari Man Baateel"
(Taaleef Shekh Abdul Rahman Bin Yahya Yamaani) Me Mulaheza Ki Ja Sakti Hai,
Isme Ek Lateefa Ye Bhi Hota Hai Ke Ek Raawi Apni Kisi Manpasand Riwayat Me Hota Hai Toh Use Us Waqt Siqa Baawar Karaya Jaata Hai Aur Wahi Raawi Jab Us Riwayat Me aata Hai Jis Se Dusra Fareeq Istadlal karta Hai Toh Wah Zaeef Qarar Pa Jaata Hai,
Ek Aur Lateefa Ye Hota Hai Ke Ek Hadith me 2-3 Baatein Hoti Hain, Un mese Koi Ek Baat Qubool Karli Jaati Hai Ke Usse Unke Kisi Fiqhi Masail Ka Asbaat Hota Hai Aur Dusri Baatein Radd Kar Di Jaati Hain Kyunki Wah Fareeq Mukhaalif Ke Mawafiq Hoti Hain,
Halaanke Hadith Ek hai, Sanad Ek Hai,
Agar Wah Hadith Sahih Hai Toh Usme Bayan Kardah Saari Hi Baatein Sahih hain,
Unmese kisi Baat Ko Maan Lena Aur Baaz Ko Na Manna Ise Kaun Maqool Tarz E Amal Qaraar De Sakta Hai ???
Isi Tarah Agar Wah Zaeef Hai, Tab Bhi Mamla Aisa Hi Hai, Uski Saari Hi Baatein Na'qaabil Tasleem Honi Chahiye, Uska Koi Ek Juzz Bhi Qaabil E Istadlal Nahin Ho Sakta,
Ye Lataif Hamare Fiqhi Jadal wa Munazirah Me Aam Hain,
Zaahir Baat Hai Imaanat Wa
Diyaanat Ki Maujoodgi Me Inka imkaan Hai, Na Jawaaz Hi Hai,
3- Muhaddiseen Ke Manhajj Ki Teesri Numaaya Khoobi Jama Wa Tatbeek Ka Ehtemaam Hai, Baaz Riwayaat Me Jo Zaahiri Ta'aaruz Nazar Aata Hai Uske Hal Ke Liye Muhaddiseen Hasab Zel Tareeqe Akhtiyaar Karte Hain
a)- SaNad Ke Aitbaar Se Agar Ek Riwayat Sahih Hai Aur Dusri Zaeef Toh Sahih Sanad Ul Riwayat Ko Wah Qubool Kar Lete Hain Aur Zaeef Ko Nazar'andaaz Kar Dete hain
b)- Agar Sanad Ke Aitbaar Se Dono Hi Sahih Hoti Hain Lekin Darja Sehat Me Ek Ko Dusri Par Kisi Wajah Se Bartari Haasil Hoti Hai Toh Wah Raajeh Qaraar Paati Hai, Jaise Ek Riwayat Sunan Ki Hai, Dusri Mutaffiq Alaih Ya Sahih Bukhari Ya Sahih muslim Ki Hai, Toh Ye DuSri Qism Ki Riwaayat Sehat Ke Aitbaar Se Sunan Arba Ki Riwaayat Se Faiq Hai, Inko sunan Ki Riwaayat Par Tarjeeh Haasil Hogi....
To Be continued....
