RASOOLULLAH sallallaho alaihe wasallam KE HATH BAANDHNE KI KAIFIYAT:
Ahl-e-Sunnat Wal Jama’t, Ahnaaf ke Nazdeek Namaz me Hath baandhna Ek Sunnat hai, aur Mardon ke Nye Naaf
(Navel) ke Neeche hath baandhna doosri Sunnat hai.
Aur Ahnaaf ke Nazdeek Hath baandhne ka Sab se AFZAL TAREEQA ye hai ke Daayein hath ki Hatheli ko Bayein hath ki
Pusht (Back) par rakhein aur Angoothe (Thumb) aur Chhangli (Chhoti Ungli, Little Finger) se Baayein hath ke Gattey ko
pakdein aur Darmiyaan (Middle) ki 3 Ungliyon ko Kalaa’i (Fore-arm) par rakhein.
Is masla’ me Ahaadees 3 Qism ki aayi hain.
- Wa’il bin Hujar ki rivayat me hai, “Rasoolullah ne daayein (Right) hath ko
baayein (Left) hath per rakha.” [Saheeh Muslim 1/173 H#891]
- Hulabki rivayat me hai, “Rasoolullah sallallaho alaihe wasallam Apna Baayan hath Daayein hath se pakarte
the.” [Jami’ Tirmizi 1/59 H#238, Imam Tirmizi farmate hain, “Hadees-e-Hulab HASAN (Good) hai, is
per a ma I hai Sahaba , Taaba’een aur unke baad ke Ahl-e-Ilm ka ke da ay an hath Baayein hath
per rakha jaaye, ba z Ahl-e-Ilm kehte hain ke Hath ko Naaf ke oopar baandhein aur ba z kehte hain ke Naaf ke neeche
baandhein aur Ye sab Jayez hai Unke Nazdeek]
Imam Tirmizi ne SALAF ke sirf 2 hi Mazhab naqal kiye hain, 1. Naaf se oopar Hath baandhna aur 2. Naaf ke
Neeche hath baandhna. Seene per hath baandhne wala Mazhab Unhone zikr hi Nahi kiya. Agar Sahaba, Taaba’een ya
Tabe Taaba’een Seene per hath baandhne wale hote to Wo is mauqe’ per zaroor naqal farmate.
Hadees-e-Hulab me Baayein hath ko Daayein hath se pakarne ka Zikr hai; aur Pakarne ke liye Hatheli aur
Ungliyaan iste’maal hot/ hain.
- Sahal bin Sa’d ki rivayat me hai, “Logon ko Hukm diya jaata tha ke, Namaz me Daayein hath ko
Baayein ZIRAA’I (baazoo) par rakhein.” [Bukhari H#702]
FAAYDA: Hamaare batlaye hue Tareeqe par in 3 Qism ki SAHEEH AHAADEES par amal ho jata hai. Jab Dayein hath ko
Bayein hath ki pusht par rakha to Pehli Hadees par amal hua. Jab Angoothe aur Chhangli se Gattey ko pakda to
Doosri Hadees par amal hua aur Jab 3 Ungliyon ko Bayein Baazoo ki Kalaa’i par rakha to Teesri Hadees par amal
hua.
TATBEEQ KI DALEEL: Imam Abi Haneefah ne Ahaadees me Ittihaad (Unity), Jod (Joint) aur Tatbeeq ki Jo
Soorat pesh ki hai, iski Daleel Wa’el bin Hujar se marwi Ahaadees hain.
- Wa’il bin Hujar ki rivayat me hai, “Rasoolullah GoJL^ <kAz <uil ^JL>) ne apna daayan (Right) hath
baayein hath per Gattey ke qareeb rakha hua tha.” [Sunan Daarmi H#1288, Ye Hadees SANAD ke lihaaz se
SAHEEH hai balke Sahih Bukhari aur Sahih Muslim ki Shart per hai]
- Wa’il bin Hujar ki ek aur rivayat me hai ke: “Daayein hath ko baayein hath ki Pusht aur AR-RUSGHI
(Gattey, Wrist) aur AS-SAA’ID (Kalaa’i, fore-arm) par rakha. [Sunan Nasa’i 1/141 H#892; Saheeh Ibne Hibban
H#1860, Iski Sanad SAHEEH hai aur iske Raavi Mu’tabar hain]
Qaara’een-e-Kiraam! Fuqaha’-e-Ahnaaf ki is Umdah TATBEEQ ke mutabiq Aap hath pakrenge to ek sath hi Aap ka Kayi
Ahaadees per amal ho Jaayega (Alhamdulillah). Phir Un Hathon ko Jism ke agley hisse per rakhenge to Unka Qayem-e-
Muqaam ba’zLogon ke liye Naaf ke neeche banega.
AITRAAZ: Ek Ghair-Muqallid ne kaha Saa’id = Kohni (elbow) aur Hatheli ke darmiyan (upar ki taraf) ko kahte hain.
[Mu’ajjam wasit 1/430] Phir kaha ke AS-SAA’ID se muraad poora AS-SAA’ID hai, kuch SAA’ID nahi. Aur ye bhi kaha
ke ba’z SAA’ID ki Takhsees (ya’ni Khaas) kisi hadees me nahi hai lihaazah poori SAA’ID par haath rakhna lazim hai.
AL-JAWAAB: AS-SAA’ID ka jo ma’na Ghair-Muqallideen ne bayaan kiya hai issey Ahnaaf ki TATBEEQ ko kya Nuqsan.?
Aur jo kaha hai ke As-Saa’id se muraad poora As-Saa’id hai, kuch Saa’id nahi aur kuch Saa’id ki Takhsees kisi Hadees
me nahi hai ye Ghair-Muqallideen ka baatil Qiyaas hai. Kyonke [Sunan Nasa’i] me maujood Wa’il bin Hujar ki Hadees jo oopar naqal hai, isme saaf saaf likha hai ke hath ko AR-RUSGHI (Gattey, Wrist) aur AS-SAA’ID per
rakha. Ab rahi baat ke Yahan per AS-SAA’ID se muraad koi Khaas hissa hai ke nahi.? Qaara’een-e-Kiraam! Aap Khud
TAJRUBAH kar ke dekh sakte hain ke Gattey (Wrist) per Jab Aap hath rakhenge to AS-SAA’ID ke kounse Hissey per aap
ke hath aayenge.? Bila shuba Aap ke hath Kalaa’I (Fore-arm) per aayenge. Ghair-Muqallideen ka ye kehna ke AS-
SAA’ID ki Takhsees kisi Hadees me nahi hai bilkul Ghalat hai, albatta SIRAAHAT se nahi aaya hai per thhori si Aql
lagaayenge to ma’loom ho jaayega ke AS-SAA’ID ka wo KHAAS hissa KALAA’I (Fore-Arm) hai.
HATH NAAF (NAVEL) KE NEECHE RAKHNA CHAHIYE:
Ahl-e-Sunnat wal Jama’t, Ahnaaf ke nazdeek Namaz me Hathon ko Naaf ke neeche rakhna Ahsan aur Behtar
Tareeqa hai. Agar kisi ne Naaf par hath baandhe to bhi Durust hai, albatta Seene par hath baandhna Mardon ke Nye
durust nahi Kyonke is se Aurton se mushabihat (Imitation) hoti hai aur Yahoodiyon se bhi mushabihat hai. Haan, Aurton
ke liye Seene par hath baandhna Ijma’-e-Ummat se sabit hai aur Usoo/-e-Satark\ bunyaad per hai (ya’ni Seene per
hath baandhengi to Unke liye zyadah Pardah ka baa’is banega, is se Jism ke A’izaa Kushaadah nahi hongey). Aur Ijma’
(Ya’ni Ummat ka kisi baat per Jama’ hona) Shara’i Daleel hai. Naaf ke Neeche hath baandhne ke Ta’lluq se ba’z
Ahaadees Saheeh hain aur ba’z Ahaadees Za’eef (Kamzor, Weak) hain.
- Allah ta’la ka irshaad hai: “Namaz padhiye apne Rabb ke liye aur Qurbani kijiye.” [Surah Al-Kausar:2]
Hazrat Ali, Allah ta’la ke is farmaan ki tafseer karte hue farmate hain ke Namaz me Dayein hath ko
Bayein hath par Naaf ke neeche rakhna. [Sunan Al-Azram ba-hawala At Tamheed 8/164]
- Muhaddis Abu bakar bin Abi Shaibah – Wakee’ – Moosa bin Umair – Alqamah bin Wa’il – Wa’il bin
Hujar farmate hain ke “Maine Nabi Sallallahu alyhi wa Sallam ko dekha ke Namaz me apne Daayein
hath ko baayein hath par Naaf ke neeche rakha.” [Musannaf Ibne Abi Shaibah 1/427, Hadees no. 6]
Qasim bin Qutloobagha Misri farmate hain ke is Hadees ki Sanad (Chain) Jayyid hai. Muhaddis Abu Tayyab
farmate hain ke Ye Hadees Sanad ke lihaaz se Mazboot hai. Sheikh Aabid Sindhi ne kaha ke iske
Rijaal Siqah (Sachche Aadmi, Trustworthy) hain.[Bazal Al-Maj’hood 2/23; At-Taaleequl Hasan 1/70]
AITRAAZ: (Naam Nihaad) Ahl-e-Hadeeson ne Is Hadees me Ahnaaf per (Naaf ke Neeche) ka lafz Izaafa karne ki
Tohmat lagayi hai.
AL-JAWAB: Ye Ghair-Muqallideen ka Khaalis Jhootha] warna SHAHADAT-E-SHAR’IYAH se Sabit karein ke Falaan
Hanafi ne falaan Saal me falaan Mahine me falaan Taareekh ko falaan Nusqe me Ye izaafa kiya hai? Qasim bin
Qutlubagha (879 Hijri ne (Naaf ke neeche) lafz ko naqal kar ke HADEES ko SAHEEH farmaya. Inke is
Nusqey par qareeb 300 saal tak Arab wa Ajam ke kisi Muhaddis ne Aitraaz nahi kiya. Jisne sab se pehle Aitraaz kiya, Wo
Muhammad Hayaat Sindhi tha, Jo asal me Shia’ tha lekin Taqiya kar ke Khud ko Hanafi kehta tha. Maulana Qayem
Sindhi wa Hashim Sindhi ne Saheeh Nusqey me (Naaf ke neeche) ka Lafz dikha kar Uski bolti band kar di thi.
Ghair-Muqallideen se Jawab matloob hai ke Kis Hanafi Aalim ne ye (Naaf ke neeche) ka lafz izaafa kiya hai (Naam
bataa’iye)? Aur kab kiya hai (Zamana bataiye)? Aur Us waqt ke Kis Mu’tabar Muhaddis ne isey Ahnaaf ka Mann-ghadat
Izaafa kaha hai (Naam bata’iye)? Agar Aap ke paas Jawab nahi hai to Phir Ye Ahnaaf per Jhoota Ilzaam lagaana BID’AT
hua ke nahi?
Asal Haqeeqat to Ye thi ke [Musannaf Ibne Abi Shaibah] ke ba’z Nusqon me (Naaf ke neeche) ka lafz maujood hai
aur ba’z Nusqon me maujood nahi hain. Aur Ulema’-e-Ahnaaf (Ahlesunnat) ne to DIYAANAT-DAARI ka saboot pesh kiya
hai dono tarah ke Nusqon ko chhapwa kar. (Naaf ke neeche) ka Lafz bina izaafa kiye MUSANNAF ko chhapwaaya
HYDERABAD-DECCAN se aur Izaafe waale Nusqe ko chhapwaya MULTAN (Pakistan) se. Lekin Ghair-Muqallideen ne is
Haqeeqat ko chhupa kar Ahnaaf per Ilzaam laga kar Apni Neech Harkat ka saboot diya hai.
NUSQAH JAAT: (i) Pehla Nusqa Qasim bin Qutlubagha, MISR (Egypt) ke Muhaddis ka hai; (ii) Muhammad Akram
Nasarpuri ka Nusqa; (iii) Mufti Makkatul Mukarramah Sheikh Abdul Qadir ka nusqa; (iv) Madeena Munawwarah me
Quba’ Mahmoodiyah me (Naaf ke neeche) ka lafz maujood hai; (v) Maulana Shamsul Haqq Azeemabadi Sahab ke”AUN
AL MA’BOOD” ke nusqey me bhi (Naaf ke neeche) ka lafz maujood hai. Iski Naqal (Copy) Peer Jhanda (Pakistan) ke
paas hai aur Madeena Munawwarah me Sheikh Aabid Sindhi Kutub Khana (Library) me bhi maujood hai. Al-gharz, In
Nusqon me Koi Nusqa MISR ka hai, Koi Makkah Mu’azzamah ka, Koi Madeena Munawwarah ka, Koi Sindh ka, Koi Hind
ka, Sab Nusqon me Ye (Naaf ke neeche) lafz ka izaafa maujood hai. (vi) Mullah Qayem Sindhi ne “AL-
KIRAAM” me likha hai ke (Naaf ke neeche) ka lafz Aksar Saheeh Nusqon me maujood hai aur Maine Khud apni Aankhon
se Ek Saheeh Nusqe me Ye Lafz dekha hai Jis per TASHEEH karne walon ke Nishaan bhi hain.
Gharz 6 Nusqon me (Naaf ke neeche) ka lafz maujood hai. Agar Kisi Nusqe me maujood nahi hai to 6 Nusqon ko ghalat
Tehraana Hadees se DUSHMANI hai.
- Abu bakar bin Abi Shaibah – Abu Mu’awiya – Abdur Rehman bin is’haaq – Ziyaad ibne Zaid Al Suwa’i –
Abi Jaheefah – AM raziallahu anhu farmate hain: “Hath ko hath par Naaf ke neeche rakhna Sunnat hai.”
[Musannaf Ibne Abi Shaibah 1/427, H#13]
Ibne Qudamah Hanbali farmate hain ke, “Naaf ke neeche hath baandhne ki rivayat Hazrat ANAS radiAllaho ta’ala anhu
Abi Hurairah, Abi Majliz ,Ibraheem Naqa’I, Sufyan Saur) aur Is’haaq bin
Raahwiyah (se marwi hai. Kyonke ANAS radiAllaho ta’ala anhu farmate hain ke SUNNAT me se hai Dayein hath ko
Bayein hath per rkhna Naaf ke Neeche, Rivayat kiya is Hadees ko Imam Ahmed bin Hanbal wa Abi Dawood
aur SUNNAT se muraad Nabi sallallaho alaihe wasallam ki SUNNAT hai.
Is rivayat me do raaviyon per Kalaam hai Ek Abdur Rahman bin Is’haaq hain aur doosreZiyaad bin Zaid. Lekin
Ziyaad bin Zaid tamam SANADON me maujood nahi hain. Inke bajaaye Nu’man bin Sa’d maujood
hain [DarQutni H#1113; Sunan Kubra Beihaqi H#2436]aur Siyaar bin Al-Hakam, Abi Hurairah ki
rivayat me aaye hain. Ab Aitraaz sirf aur sirf Abdur Rahman bin Is’haaq per hi baqi rahta hai.
- Muhaddis Abu Bakar – Muhammad bin Ibraheem bin Al Manzar – Moosa bin Haroon – Yahya bin Abdul
Hameed – Abdul Wahid bin Ziyaad – Abdur Rehman bin Is’haaq – Siyaar Abi Al-Hakm – Abi wa’il – Abi
Hurairah raziallahu anhu farmate hain ke “Namaz me Mard ka apne daayein hath ko baayein hath par Naaf ke
neeche rakhna, Sunnat hai.” [Al-Ausat, Imam Ibne Manzar (94/3 H#1291; Sunan Darqutni 1/288
H#1085] Ibne Manzar mazed farmate hain ke, “Aur Yehi Qoul Sufyan Sauri aur Is’haaq bin
Raahwiyah ka hai, aur Is’haaq ne Ye bhi farmaya ke Naaf ke neeche ki Hadees Zyada QAWI (Strong) hai aur
Tawaaze’ ke bhi Zyadah Qareeb hai, aur Kehne wale ne Ye bhi Kaha hai ke Jis jagah Hath rakhe Jayein, iske baare me
Nabi se Koi baat Sabit Nahi, agar chaahe to Naaf ke neeche rakhe aur chaahe to Naaf ke oopar
rakhe.”
AITRAAZ: Hazrat AN wa Abi Hurairah ki in dono rivaayaat me ek Raavi hain Abdur Rahman bin Is’haaq
Waasti Jin per Muhaddiseen ne KALAAM kiya hai isliye Ye Hadees Za’eef hai.
AL-JAWAB: Ba’z Muhaddiseen ne Abdur Rahman ko Saalihul Hadees, Jaayezul Hadees bhi kaha hai. Imam Bizaar
farmate hain ke “Abdur Rahman, Saalihul Hadees hain.” [Musnad Bizaar, Musnad AM bin Abi Taalib
Tehat H#696]; Imam Ijla farmate hain ke “Ye Za’eef, Jaayezul Hadees hain, inki Hadees Nkhi Ja sakti
hai.” [Mu’arifatus Siqaat 2/72 Tehat raqam#1018, Tehzeeb At-Tehzeeb 6/125] Imam Abu Haatim (qJJl ^x>j)
ne kaha: “Ye MUNKARUL HADEES hain, Inki Hadees Nkhi Ja sakti hai, Is se Ihtijaaj nahi kiya ja sakta.” [Tehzeeb Al-
Kamaal 16/518] Aur Jab Muhaddiseen ne aise Alfaaz isti’maal kiye hain to iska matlab ye hai ke Inki rivayat Fee
Nafsihi HUJJAT na ho lekin Doosri Rivaayaat aur Shuwaahidaat ki wajah se Qubool ki jaa sakti hai.
Imam Tirmizi farmaate hain: “Ba’z Ahl-e-Ilm ne HAAFZAH ki wajah se Abdur Rahman ki TAZ’EEF ki
hai.” [Jaami’ Tirmizi 2/75] Isme Imam Tirmizi ne is baat ki taraf Ishaarah kiya hai ke ba’z Log Inki
TAZ’EEF nahi karte aur Abdur Rahman bin Is’haaq per ba’z Ahl-e-Ilm ne Kalaam kiya hai aur wo Kalaam bhi inke HIFZ
ke silsile me kiya gaya hai na ke FASAQ wa KAZAB (Jhoot) ke silsile me, Neiz inke Hifz ke silsile me wo Kalaam bhi
zyaada Shadeed nahi hai. Isi liyelmam Tirmizi (ne “BAAB MAA JAA’ FEE SOOQIL JANNAH’ [Jami’
Tirmizi 2/78] meAbdur Rahman se marwi ek Hadees ko HASAN (Good) kaha hai. Imam Haakim ne inse marwi ek
Hadees ko SAHEEH kaha hai aur Ibne Khuzaimah ne apni SAHEEH me ek Hadees ki TAKHREEJ ki hai. [ba-hawala Al-
Qoulul Musaddad pg35] Lihaazah ye Hadees Aitbaar aur Shahaadat ke Nye lena bila shuba DURUST hai.
HAZRAAT-E-MUHADDISEEN KE 3 USOOL:
- Qaa’idah hai ke Jab Za’eef Hadees muta’addad (Several, Many) SANADON se marwi ho aur Unme se har SANAD
agarcha Za’eef ho lekin in Muta’addad SANADON ke milne se ZU’AF (Weakness) door ho jata hai. Jaisa ke ek-ek dhaaga
(Thread) Kamzor hota hai lekin Jab Kayi Kamzor dhaagon ko mila kar Unse Rassi banayi Jaati hai to Wo itni mazboot ho
jati hai ke Usko Jawan Aadmi bhi Tor nahi sakta. Isi tarah Za’eef Hadees bhi doosri Za’eef Ahaadees se mil kar Qabil-e-
Hujjat ban jati hai.
- Ye bhi Qaa’idah hai ke Jab ek Za’eef Hadees ki doosri Hadeeson se Taa’eed ho jaaye chaahe Za’eef hi kyon na ho to
us Hadees ka ZU’AF Khatm ho jata hai. Is Hadees ki Taa’eed me Wa’il bin Hujar ki Hadees oopar guzar
chuki hai, Abi Hurairah ki Hadees bhi iski Taa’eed karti hai aur aagey aane wali Ahaadees bhi iski Taa’eed
karte hain.
- Hanbali aur Hanafi Ulema’ ne Apni KUTAB FIQH me Hazrat Ali wa Abi Hurairah ki in Ahaadees se
khoob Istedlaal kiya hai aur Ahl-e-Ilm ka kisi Hadees per amal karna Us Hadees ke ZU’AF ko rafa’ karta hai aur Ye Us
Hadees ki SIHAT ki daleel hoti hai.
Muhaddiseen ke in 3 Qawaa’id se Hadees-e-Ali wa Abi Hurairah me Koi ZU’AF baaqi nahi rehta aur Ye
Hadees Qabil-e-Hujjat samjhi jayengi. In Ahadees ko Wahi Aadmi RADD karega Jo Muhaddiseen ke in Usoolon se
JAAHIL hoga Ya phir Ilm wa Daanish ke ba-wajood Ahnaaf se Ta’ssub ki bina par JAAHIL ban jaayega.
Pas Naaf ke Neeche Hath baandhne ke Sunnat hone ki Hazrat Ali aur Abi Hurairah ki
Ahaadees HASAN Darjah me daakhil hain.
- Muhaddis Zaid bin Ali Ibne Al-Hussain bin Ali bin Abi Talib Al Haashmi – Apne Baap se (Ali) – Jiddah
raziallahu anhu – Ali raziallahu anhu farmate hain ke “Anbiya Alaihim Assalaam ke aqlaaq me 3 cheezein hain:
(i) Iftar me Jaldi karna (ya’ni Awwal waqt me karna), (ii) Sehri me deir karna (ya’ni aakhri Waqt tak karna), aur (iii)
Namaz me hatheli ko hatheli par Naaf ke neeche rakhna. [Musnad Zaid bin Ali rahmatullahi alaih pg204, Baab
Al-Iftaar]
- Muhaddis Abu Bakar Al-Behaqi rivayat karte hain ke Anas (raziALLAHO anhu) farmate hain ke Anbiya Kiraam
(Alaihim Assalaam) ke aqlaaq me se hai, 1. Iftar jaldi karna, 2. Deir se Sehri karna, aur 3. Namaz me apne dayein hath
ko bayein hath par Naaf ke neeche rakhna. [Mukhtasar Khilaaqyat, Beihaqi (34/2: Al-Muhalla; IbneHazam (30/3)
- Muhaddis Abu Dawood Al-Sijastani – Musaddad – Abdul Waahid bin Ziyaad – Abdur rehman bin
Is’haaq Al-koofi – Siyaar Abi Al-hakm -Abi Wa’il – Abi Hurairah raziallahu anhu farmate hain ke Namaz me
hath ki hatheli ko pakad kar Naaf ke neeche rakhna (Sunnat hai). [Sunan Abi Dawood 1/118, 1’la as Sunan 2/196
H#677]
- Muhammad bin Al-Sheebani – Ar Rabee’ bin Sabeeh – Abi Ma’shar – Ibraheem Naqa’I (Taaba’ee)
rahmatullahi alaih farmate hain ke “Namaz me apne daayein hath ko baayein hath par Naaf ke neeche rakhte the.
[Kitab Al Aasaar; Imam Abu Hanifah ba-rivayat Muhammad 322/1 H#121 :
Musannaf Ibne Abi Shaibah 1/427 H#7]
Is Asar ke raavi Mu’tabar hain aur rivayat Hasan darjah ki hai.
Hazrat Ibraheem Naqa’i Jaleel-o-Qadar Taaba’ee hain, In ka Qoul hamare nazdeek hujjat hai. In se Imam
Bukhari ne apni Saheeh me rivaayaat laayi hain.
- Muhaddis Abu Bakar bin Abi Shaibah – Yazeed bin Haaroon – Hajjaj bin Hisaan – Abi Majliz
rahmatullahi alaih farmaate hain ke “Namaz me apne daayein hath ki hatheli ke andar wale hissey ko baayein hath
ki hatheli ke Zaahiri Hissa par Naaf ke neeche rakhe.” [Musannaf Ibne Abi Shaibah 1/427, Al Jawaahar An
Naqa’I 2/31]
Ye Asar bilkul Saheeh hai.
Abi Majliz mash’hoor Taaba’ee Kabeer hain jinka inteqaal 100 ya 101 Hijri me hua hai. Inhone Sahaba
ki Sohbat uthaayi hai. Zaahir si baat hai ke Ye amal Unhone Sahaba ko dekh kar aur un se sun
kar hi bayan kiya hoga.
AITRAAZ: Ahnaaf to Imam Abu Haneefah (rahmatullahi alaih) ke Muqallid hain. Abi Majliz (rah.) ke nahi. Isliye Unhein
Koi Haqq Nahi hai ke inka Qoul pesh karein.
AL-JAWAAB: Hamaarey Qawaa’id ki Kitab me Siraahat se maujood hai ke Ahnaaf ke nazdeek Taaba’ee Kabeer ka Qoul
Hujjat hai Jis tarah Sahaba (raz.) ka Qoul Hujjat rakhta hai. Iski Tafseel aagaey aa rahi hai. Agar Hum Imam Abu
Haneefah (rah.) ka Qoul pesh kar dein to Phir Aap log maan lengey.? Lijiye Aagey bayaan hai.
- Al-Muhaddis Al-Faqeeh, Imam Al-Aazam Fil Fuqaha’ Abi Haneefah Nu’man bin Saabit Taaba’ee (Rahmatullahi
Alaih) farmate hain ke: “Namaz me apne Daayein hath ko Baayein hath par Naaf ke neeche rakhein.” [Kitaab Al-
Aasaar; Imam Abu Haneefah (rehmatullahe ta’ala alaihe) ba-rivayat Muhammad 323/1 Ahkaam Al-Qur’an,
Imam Tahawi (185/1 Aqeedah Tahawiyah)
Ye Qoul Imam Abu Hanifah (rahmatullahi alaih) ka hai. Jinhone Naaf ke neeche hath baandhne ko apna maslak banaya
hai.
LA-MAZHAB GHAIR MUQALLIDEEN (FIRQA AHL-E-HADEES) me shaamil Ba’z Log kehte hain ke Seene par hath
baandhna SUNNAT hai aur iske khilaaf ya’ni Naaf ke Neeche ya Oopar Hath Baandhna NA-JAYEZ hai. Ba’z Ghair-
Muqallideen, Naaf ke neeche hath baandhne ko Gunaah kehte hain to Ba’z Ghair-Muqallideen Ye Hukm lagaate hain ke
Naaf ke neeche hath baandhne se Namaz hi Nahi hoti goya ke SEENE PER Hath baandhna WAJIB ya FARZ hai. Mazed
Ye da’wa bhi karte hain ke Hamaare Nazdeek sirf aur sirf Qur’an wa SAHEEH HADEES Hujjat hain. Jab ke Unka Ye
da’wa Qur’an aur Saheeh Hadees mehaz Logon ko dhoka dene ke Nye hai. Jab inke NAFS ke mutabiq ya AHNAAF ke
khilaf Za’eef Ahadees bhi mil jaye to phooley nahi samaate aur usko Saheeh Hadees keh kar logon ko dhoka dete hain.
Ghair-Muqallideen, ke nazdeek Naaf ke neeche hath baandhna Na-Jayezha\ goya Unke haan Seene per hath
baandhna SUNNAT-E-MUAKKIDAH hui. Sunnat-e-Mu’akkidah sabit karne ke Nye Ghair-Muqallideen ko sirf SAHEEH
SAREEH Hadees pesh karna chahiye. Aur Ahnaaf ke nazdeek Naaf ke neeche hath baandhna MUSTAHAB
(Recommended) hai lekin Seene aur Naaf ke darmyan hath baandhna ya Hathon ko chhor dena bhi Jayez hai (Doosri
Qism ki Ahaadees ki wajah se) magar KHILAF-E-AFZAL hai. Ahnaaf ka ye masla’ SUNAN ZAWAA’ID ke Hukm me
shumaar hoga aur iska chhorna Fasaad (Jhagra) aur Sahv (Ghalti, error) ko Wajib Nahi karta. [Dekhiye Fataawa
Shaami-Kitab As-Salaath 2/170-172] Aur SUNAN ZAWA’ID, Za’eef Ahaadees se bhi sabit ho sakti hain lekin
Sunnat-e-Mu’akkidah ko Za’eef Ahaadees se sabit nahi kiya ja sakta.
GHAIR-MUQALLIDEEN KE DALAA’IL KA JAYEZA:
- Abu Taahir – Abu Bakar – Abu Moosa – Mo’mal (bin Isma’eel) – Sufyan (Sauri) – Aasim bin Kulaib –
Alqamah bin Wa’il – Wa’il bin Hujar kehte hain ke, “Maine Rasoolullah ke
sath Namaz padhi to Aap ne apna Daayan hath Bayein hath per rakh kar SEENE per baandha.” [Sahih Ibne
Khuzaimah]
Ghair-Muqallid, Albani ne khud aitraaf kar Nya hai ke Ye rivayat Za’eef hai. Chunacha likha: “Iski SANAD ZA’EEF hai,
kyonke Mo’mal Jo Isma’eel ke bete hain, ka HAAFZAH kamzor tha. “[Haashyah Saheeh Ibn-e-khuzaimah 1/243]
Jab Ghair-Muqallid ke peshwa Albani ne khud Aitraaf kar Nya hai ke ye Za’eef rivayat hai to phir hamein Tehqeeq pesh
karne ki koi Zarurat baaqi na rahi. Albatta, mazed itminaan ke Nye is Hadees ki Asal haqeeqat saamne laayi jaati hai aur
Alhamdulillah! Hum apna Mauqaf khud ke bal per tehraate hain.
SAHEEH HADEES KI JAANCH KA NAMOONAH: Hadees Saheeh hai ya Ghair Saheeh Jaanchne ke Nye Hum Wa’il bin
Hujar ki is Hadees per Tareeqa bit-Tafseel pesh kar rahe hain. Baqyah rivaayaat ko bhi isi tareeqe ke
mutabiq Jaancha ja sakta hai. Hum wo mukhtasar bayan karte hain.
SAHEEH HADEES KI TA’REEF: Jis Hadees ke tamam Raavi 1. Muttasil, 2. Aadil, 3. Taam Az-Zabt ho aur Wo Hadees
- Ghair Shaaz aur 5. Ghair Mu’allil ho.
Ma’loom hua ke Saheeh Hadees ki 5 Sharaa’it hain. Aur Jo Hadees in Sharaa’it per Khari Nahi utarti Wo Hadees SAHEEH
nahi kehlayegi. Hum Wa’il se rivayat SEENE PER Hath baandhne wali is rivayat ko in 5 Sharaa’it per
Jaanchte hain. Qaara’een-e-Kiraam! Tehqeeq ke ba’d, Aap Khud hi Faislah farmayein ke (Naam Nihaad) Ahl-e-Hadees
ke do Usool Qur’an aur Saheeh Hadees me kitni Sachchayi hai.
(I). MUTTASIL (Continuous Chain): Is silsile me Koi Kalaam nahi hai.
(II). AADIL (Righteous Narrators): Is Hadees me ek Raavi hain Mo’mal bin Isma’eel Jo SIQAH hain per inka
HAAFZAH kharaab hone ki wajah se Kayi A’imma-e-Jarah wa Taa’deel ne in par KALAAM kiya hai.
Mo ‘ma/ bin Ism a ‘eel:
(i) Imam Zehbi (rahmatullahi alaih) kehte hain Sachche hain aur Sunnat me Shadeed hain aur Kaseer Al-Khata’ hain aur
kaha jaata hai ke, Inki Kitabein Dafan kar di gayin thi aur ye hifz se Ahaadees bayan karte aur Ghalti kar gaye. [Al-
Kaashif 2/309]
(ii) Imam Bukhari inko Munkar Al-Hadees kehte hain [Meezan Al A’itedaal 4/228]
(ii) Ibne Sa’d kehte hain, Ye SIQAH hain aur bohat ghaltiyan karte the. [At-Tibqaat Al-Kubra 5/501]
(iii) Ibne Qane’ kehte hain SAALEH magar Khata kaar hain. [Tehzeeb At-Tehzeeb 10/381]
(iv) DarQutni kehte hain SIQAH hain lekin bohat Ghalti karte hain. [Sawaalaat Al-Haakim Lil DarQutni:
492]
(v) Imam Abi Haatim kehte hain Sudooq hain, Sunnat me Shadeed hain, Kaseer Al-Khata’ hain, inki Hadees
likhi ja sakti hai. [Kitab Jarah wa Ta’deel 8/374]
(vi) Imam Abu Zar’a kehte hain inki Hadees me bohat ghaltiyan hain. [Meezan Al A’itedaal 4/228]
(viii) Muhammad bin Nasr Al-Marwazi kehte hain Jab Mo’mal Hadees me munfarid ho to Wajib ye hai ke
Tauquf kiya jaaye isliye ke Kharab Haafze aur Kaseer ghaltiyon wale the. [Tehzeeb At-Tehzeeb 10/381]
(ix) Ibne Hajar ne kaha, Sudooq hain aur Kamzor Haafze waale. [Taqreeb At-Tehzeeb: 7029]
(x) Imam Ahmed ne bhi Khatakaar kaha hai. [Mausoo’ah Aqwaal lil Imam Ahmed 3/491]
(xi) Ibn-e-Hajar ne kaha ke Mo’mal bin Isma’eel ki Jo Hadees Sufyan Sauri se ho usme Zu’af hota
hai. [Fathul Baari 9/239]
Mo’mal bin Isma’eel ke bare me Asma’ Ar-Rijaal ki kitabon me itne Kalaam hain Wo kis tarah AADIL ho sakte hain?
Isliye Saheeh Hadees hone ki Doosri Shart pooh nahi hoti.
(III). TAAM AZ-ZABT (Proficiency): Wa’il bin Hujar (,^ qJJI ^s^>j) ki Namaz me hath baandhne ki rivaayaat ki
SANADEIN (Chains) aur SEENE PER ki Tafseel darj zail hai.
(i) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Sufyan Sauri-
Mo’mal bin Isma’eel [Sah/h Ibn-e-Khuzaimah] Is Hadees me Lafz ALAA SADRIHI (SEENE PER) maujood hai.
(ii) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Sufyan Sauri-
Abdullah bin Abul Waleed [Musnad Ahmed 4/318] Isme Lafz ALAA SADRIHI (SEENE PER) maujood Nahi
hai.
(iii) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib –
Zaa’idah [fi/isaa’1 1/141] Is hadees me Lafz SEENE PER maujood Nahi hai.
(iv) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Bashar bin Mufazzal
[Abi Dawood 1/112; Ibne Majah 1/50] Inme bhi Lafz SEENE PER maujood Nahi hai.
(v) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Abdul Waahid
[Musnad Ahmed 4/316] Isme bhi Lafz SEENE PER maujood Nahi hai.
(vi) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Zaheer bin Al-Hajjaj
[Musnad Ahmed 4/318] Isme bhi Lafz SEENE PER maujood Nahi.
(vii) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Shu’bah bin Al-
Hajjaj [Musnad Ahmed 4/319] Isme bhi Lafz SEENE PER maujood Nahi.
(viii) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Salaam bin Suleim
[Tyaalasi] Isme bhi Lafz SEENE PER maujood Nahi.
(ix) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Khalid bin Abdullah
[Beihaqi 2/131] Isme bhi Lafz SEENE PER maujood Nahi.
Mazkoorah 9 SANADON me se 8 SANADON me Lafz SEENE PER maujood nahi hai. Iska Zikr Sirf Sufyan Sauri
ke Tareeq me hai aur wo bhi sirf [SAHIH IBN-E-KHUZAIMAH] ki rivayat me Jab ke Sufyan Sauri ki isi SANAD me [MUSNAD AHMED] ki rivayat me Lafz SEENE PER maujood nahi hai.
Imam Sufyan Sauri Khud MUJTAHID hain aur Unka khud ka Amal is Hadees per Nahi hai. Imam NAWAWI
farmate hain ke, “Imam Abi Haneefah, Sufyan Sauri Is’haaq bin Raahwiyah
4il), hamare As’haab me se Marwazi farmate hain ke Dono hath Naaf ke neeche baandhe jayein.” [Sharah
Muslim 1/73, Mu’arif As-Sunan 2/438]
Ibne Qayyim ne likha hai ke, “ALAA SADRIHI (Seene par) ki zyadati sirf Mo’mal Bin Isma’eel ki rivayat me hai
aur Mo’mal bin Isma’eel ko Imam BUKHARI ne MUNKAR AL-HADEES kaha hai. Imam Bukhari Jis
raavi ke baare me Munkar Al-Hadees keh dein Us se rivayat Jayez hi Nahi hai. [I’laam al Moqa’een 3/9 misaal#62]
In tamam Wujoohaat ki bina per lafz SEENE PER kis tarah Taam Az-Zabt ho sakta hai.? Isliye Teesri Shart bhi poori
nahi hoti.
(IV). GHAIR SHAAZ (No Contradiction): Mo’mal bin Isma’eel apne se zyadah SIQAH Raaviyon ki mukhalifat karte
hain. Kyonke inse Zyadah SIQAH Raavi lafz SEENE PER ka izaafa bayan nahi karte jaisa ke oopar guzar chuka hai.
Mazed ye ke SEENE PER hath baandhne ka mauqaf bhi SHAAZ hai kyonke Jamee’ Ahl-e-Sunnat Wal Jama’t me ye kisi
ka bhi Mazhab nahi ke SEENE PER hath baandhe jayenge.
AHNAAF: Naaf ke neeche baandhna SUNNAT hai.
MALIKIYAH: Farz Namazon me dono Hath chhor dena MUSTAHAB hai.
SHUWAAFE’: Seene ke neeche, Naaf ke oopar hath baandhna MUSTAHAB hai.
HANAABLAH: Naaf ke neeche, Naaf ke oopar, aur dono Jagah baandhne ki gunja’ish hai.
Kisi Sahabi ka amal ya Kisi Taaba’ee ka amal SEENE PER Hath baandhne ka nahi hai, Ye
rivayat SHAAZ hai. Isliye Chauthi Shart poori nahi hoti.
(V). GHAIR MU’ALLIL (Without Hidden Defect): Mo’mal bin Isma’eel Jab Akele ho to Unka TAFARRUD Qubool
nahi kiya jayega aur SAHEEH IBN-E-KHUZAIMAH ki SEENE PER Hath baandhne ki rivayat me Mo’mal bin Isma’eel
MUNFARID hain (Akele bayan kar rahe hain) aur In per KAMZOR HAAFZAH ki wajah se KALAAM hain aur Mo’mal bin
Isma’eel apne se zyadah SIQAH Raaviyon ki mukhalifat karte hain kyonke SIQAH RAAVI isi SANAD me “SEENE PER”
Lafz ka izaafa naqal nahi karte. Isliye Lafz “SEENE PER” Ghair-Mehfooz hai.
Ma’loom hua ke Ye rivayat Ghair-Mehfooz hai (Ya’ni Illat se khaali Nahi hai), isliye Paanchvi Shart poori nahi hoti.
SAHEEH HADEES ki 5 Sharaa’it me se is rivayat me 4 Sharaa’it poori nahi hoti. Isliye Usool-e-Hadees ki ro se Ye rivayat
SAHEEH Nahi hai balke Za’eef hai. Chounke Ghair-Muqallideen ka da’wa Jayez wa Na-Jayez ka hai. Unhey Daleel me sirf
SAHEEH SAREEH MARFOO’ GHAIR-MUTA’RIZ HADEES hi pesh karna chahiye.
NOTE: Ye rivayat SEENE PER Hath baandhne ki tamam rivayaton me se sab se Kam ZA’EEF rivayat hai. Baqya
rivayaton me to ek se Zaayed Raaviyon per KALAAM hai.
GHAR KO AAG LAG GAYI GHAR KE HI CHIRAAGH SE:
Ghair-Muqallideen (Naam Nihaad) Ahl-e-Hadees ne TARK-E-RAFAULYADAIN Ki SAHEEH AHAADEES ko SHAHEED Karne
ke liye ASIM BIN KULAIB (qJJl rjzoj) wa SUFYAN SAURIper TEHQEEQ ke Naam per JARAH Naqal Kee, Lekin
Jab SEENE PER HATH BAANDHNA Inke NAFS ke Mutabiq hai aur Imam Abi Haneefah ke Mazhab ke KHILAF
hai to Wahi Sufyan wa Aasim se hi rivayat Kardah Wa’il bin Hujar ki is Za’eef HADEES me
TEHQEEQ ko Alvidah keh kar be-daleel Da’wa karte hain ke Ye Hadees SAHEEH hai.
Ghair-Muqallid Hakeem Abdur-Rahman Khaleeq ne likha hai ke, “Aasim bin Kulaib bil ittifaaq Kubbaar-e-
Muhaddiseen ke Nazdeek Saqt darjah ka ZA’EEF raavi hai.” [12 Masaa’il, pg38,39]
Ghair-Muqallid, Zubair Ali Za’i ne likha: “Jo Kaseerul Khata’ aur Sa’eeul Hifz (Kamzor HAAFZAH wala) waghera (Raavi)
ho Uski MUNFARID Hadees ZA’EEF hoti hai.” [Noorul Ainain pg62] Is rivayat me Mo’mal bin Isma’eel hain Jinka
Haafzah Kharaab tha aur Wo MUNFARID hain (Ya’ni Akele hi rivayat karte hain).
Ghair-Muqallid, Zubair Ali Za’i ne likha: “Sufyan Sauri Mudallis hain” [Noorul Ainain pgl37] “Mudallis Raavi
ki (AN) wali rivayat Na Qabil-e-Hujjat ya’ni Za’eef hoti hai” [Anwar ul Tareeq Jawab Al-Jawab Noor Ul Ainain
pg7] “Sufyan Sauri is rivayat me (Ya’ni Tark-e-Rafaul yadain wali rivayat me) Aasim bin Kulaib se
Munfarid (Akele) hain aur inki Koi mu’tabar Mutaabi’at nahi hai, Lihaaza Ye SANAD Za’eef hai.” [Noorul Ainain
pgl39] Is rivayat me bhi Sufyan Sauri Aasim bin Kulaib se (AN) se rivayat karte hain aur rahi
baat Mu’tabar Mutaabi’at ki to phir aisi koi Rivayat-e-mu’tabarah hamaare nazar se nahi guzri.
Ghair-Muqallideen ke Khud ke hi bataye Usoolon se Ye Hadees Za’eef sabit hui per Ghair-Muqallideen Ye Usool sirf
Ahnaaf ke dalaa’il (Ahaadees) ko Jhutlaane ke liye bayaan karte hain aur Jab Khud ki NAFS PARASTI ki baat aati hai to
phir In Usoolon ko RADD karne ke Haile wa Bahaane pesh karne lag jaate hain. Al-gharz, Chounke Ghair-Muqallideen
ke Nazdeek Seene per hath baandhna Sunnat-e-Mu’akkidah Ya phir Wajib ya Farz ke Hukm me hai Kyonke Unka da’wa
hai ke is ke khilaaf karna Jayez Nahi hai to phir Unka Ye da’wa sirf aur sirf SAREEH SAHEEH GHAIR-MUTA’RIZ Hadees
se hi sabit ho sakta hai. Za’eef Hadees se Jayez wa Na-Jayez sabit nahi kiya ja sakta.
GHAIR-MUQALLIDEEN KE CHAND MAZED ISHKALAAT KE JAWAABAAT:
AITRAAZ: Mo’mal bin Isma’eel ko Za’eef kehna durust nahi hai kyonke ye Saheeh Bukhari ke Raavi hain.
AL-JAWAAB: (i) Khud Ghair-Muqallid Albani ne Mo’mal bin Isma’eel ko Za’eef kaha hai aur is rivayat ko Za’eef qaraar
diya hai. Jo Jawaab Albani dete the wahi hamaara Jawaab bhi Tasavvur kiya jaaye. (ii) Imam Bukhari ki
mulaaqaat Mo’mal bin Isma’il se nahi hui hai, isliye Mo’mal ka SIQAH sabit karna durust nahi hai chunacha Haafiz Ibn-e-
hajar likhte hain, ” Imam Bukhari ne inka Zamaana paaya magar insey mulaqaat nahi ho saki
kyonke Mo’mal (206 Hijri) me Imam Bukhari ke KOOCH karne se pehle hi Wafaat paa gaye the, Isi bina per
Imam Bukhari ne insey Ta’leeqan rivayat naql ki hain aur Abu Haatim Raazi ne farmaaya ke
Mo’mal Sudooq hain lekin Haafzah ki Kharabi ki wajah se KASEER AL-KHATA’ hain.[Fathul Baari 13/41] (iii) Allamah
Keermaani wa Allamah A’ini farmaate hain ke Ye Mo’mal bin Isma’eel nahi hai Jiska zikr Imam Bukhari
qil) ne kiya hai balke Ye Mo’mal bin Hishaam hai. [Dekhiye Al-Kirmaani aur Umdatul Qaari 16/349] Haan! Ibn-e-
Hajar ne isey Isma’eel ka beta Tasleem kiya hai per sath hi sath Mo’mal per JARAH naqal ki hai.
AITRAAZ: Kya Saheeh Ibn-e-Khuzaimah ki sabhi Ahaadees Saheeh hain to phir Ek Ghair-Muqallid ne mujhe jawaab
dete hue yun naqal kiya: “Ye mukhtasar sahih ahadees ka majmooa hai jo rasul (SALLALLAHO ALAIHE WASALLAM) tak sahih aur muttasil sanad ke
saath pahonchti hain aur darmiyan me koi raawi saaqit ya sanad me inqata nahi hai aur na to rawiyon me se koi rawi
majrooh ya zaeef hai. [IBN KHUZAIMA 1/2]” phir likha ke “Isi wajah se bohat saare Logon ne is Hadees ko Saheeh
maana hai.”
AL-JAWAAB: (i) Ibn-e-Hajar Makki farmaate hain: “Ibn-e-Khuzaimah ne aisi kitni Ahaadees ko SAHEEH
kaha hai jo HASAN DARJAH ko bhi NAHI POHANCHTI. [Haamish Dirham As-Surah: 81] (ii) Ghair-Muqallideen ne
khud [Saheeh Ibn-e-Khuzaimah] ki kayi Ahaadees ko Za’eef qaraar diya hai. [Dekhiye Kitab Tas’heel Al-Wusool
tiba’ saal:2005, page no.s 45, pgl38, pgl60, pgl78, pg212, pg258, pg275, pg334, pg344] Ghair-
Muqallideen ka ye doghla-pan mujhe kuch samajh me nahi aaya.
NOTE: Agar bil-farz, ye maan bhi liya jaaye ke Hadees-e-Wa’il Qaabil-e-Hujjat hai to phir is se
SUNNIYAT hargiz Sabit Nahi hoti. Ye sirf ek baar ki Khabar hai, Is Hadees se Rasoolullah sallallaho alaihe wasallam ka
Hamesha ka amal (SUNNAT) sabit Nahi hota.
LAFZ (ALAA SADRIHI) KI WIZAAHAT:
Shwaafe’ ka Mazhab hai ke Hathon ko Seene ke Nichle hissey per baandhein Ya’ni Angoothe ki taraf wala hissa seene
ke Aakhri hissey per ho aur baaqi hath Seene se neeche ho lekin Shwaafe’ Daleel me ALAA SADRIHI waali rivayat hi
pesh karte hain.
ASAL HAQEEQAT: Ye hai ke ALAA SADRIHI se muraad Seene ka Kuch Hissa hai, Poora Seena muraad nahi. Misaal ke
taur per Koi Ye Kahe ke Falaan Shaqs MASJID me baitha hua hai to is se muraad Masjid ka wo Khaas Hissa hai Jisme
wo baitha hua hai. Ab Shwaafe’ ne FOQUS SURRAH (Naaf ke oopar) ki rivayat ko bhi istedlaal me laaya, INDA
SADRIHI (Seene ke Qareeb) waali rivayat [Musnad Bizaar] ke hawaale se bhi Istedlaal karte hue farmaya ke ALAA
SADRIHI se muraad Seene ka nichla hissa muraad hai.
Lekin Ghair-Muqallideen ke nazdeek ALAA SADRIHI se muraad Seene ka baalaa’I hissa ya Darmyaani Hissa muraad hai.
Ek taraf SALAF ka Mazhab hai aur doosri taraf Ghair-Muqallideen ki Raa’I hai. Inme se Konsa Saheeh hai.?
Hamaara 1 sawaal hai.
SAWAAL: ALAA SADRIHI se muraad Seene ka konsa hissa muraad hai.? Baalaal ya darmyani ya Nichla hissa.? Jo bhi
Aap muraad lete hain is per Nabi Kareem ki Saheeh, Sareeh, Marfoo’, Muttasil Hadees pesh
kijiye.?
- Abdullah – Abi (Ahmed – Yahya bin Sa’eed – Sufyan – Simaak – Qabeesah bin Hulab – Hulab
raziallahu anhu farmate hain ke, “Maine Nabi sallallaho alaihe wasallam ko dekha wo dayein aur bayein taraf se mudte
the aur Maine dekha ke Nabi sallallaho alaihe wasallam ne ye apne Seene per rakha aur Yahya ne bayan kiya ke daaya’n
hath bayein hath ki Kalaal per rakha. [Musnad Ahmed]
Is rivayat ka haal bhi pehli rivayat ki tarah hi hai. Aur is rivayat ko bhi oopar wali rivayat ki tarah jaancha ja sakta hai.
Hum yahan Mukhtasaran Jaanchte hain.
RAAVIYON PER KALAAM:
Yahya bin Sa’eed: Imam Ahmed ke mu’aasar (contemporary) 3 hain. (i) Yahya bin Sa’eed Al-Ataar, (ii)
Yahya bin Sa’eed bin Saalem Al-Qadah, (iii) Yahya bin Sa’eed Al-Qurshi hain aur Teeno ke Teeno Za’eef hain. Agar Ye
Koi aur Yahya bin Sa’eed hain to SANAD me iski SIRAAHAT dikhayi jaaye.
Simaak bin Harab: Khud inke Shaagird Sufyan Sauri ne inhey Za’eef kaha hai, Aur Nasa’I ne kaha ke Jab
Ye MUNFARID (Akele) ho to Hujjat nahi hain. [Dekhiye Meezan Al-Aitedaal 2/232] Imam Ahmed (qil ,^j) ne
Muztarib Al-Hadees kaha hai. [Al-jarah wa Taa’deel] waghera.
Qabeesah bin Huiab;Ye Maj’hool hain.
LAFZ ALAA SADRIHI (SEENE PER) GHAIR-MAHFOOZ HAI:
(i) Hulab – Qabeesah bin Hulab – Simaak – Sufyan – Yahya bin Sa’eed [Musnad Ahmed
5/226] Sirf is rivayat me Lafz SEENE PER maujood hai.
(ii) Hulab – Qabeesah bin Hulab – Simaak – Sufyan – Wakee’ [Musnad Ahmed 5/241] Lafz
SEENE PER maujood nahi.
(iii) Hulab— Qabeesah bin Hulab – Simaak – Sufyan – Abdur Rahman bin Mahdi [DarQutni
1/104] Lafz SEENE PER maujood nahi.
(iv) Hulab – Qabeesah bin Hulab – Simaak – Abil Ahwas [Tirmizi 1/59] Lafz SEENE PER
maujood nahi.
(v) Hulab – Qabeesah bin Hulab – Simaak – Shareek [Musnad Ahmed] Lafz SEENE PER
maujood nahi.
Ma’loom hua ke Hulab ki Ye Hadees kul 5 SANADON se marwi hai aur sirf 1 SANAD me Kisi KAATIB ki
ghalti se Lafz HAAZIHI ke badle SADRIHI (seene per) ka izaafa ho gaya. Kyonke Sufyan Sauri ke Tareeq se
Kul 3 TAREEQ me se 2 TAREEQ me Lafz (Seene par) maujood Nahi hai. Abil Ahwas aur Shareek ki rivayatein bhi is baat ki SHAAHID hain ke Lafz (Seene par) ka izaafa GHAIR-MEHFOOZ hai aur Ye kisi KAATIB ki Ghalti hai.
Yahan per Ghair-Muqallideen ki taraf se dhoka diya Jaata hai ke SIQAH ki zyaadati maqbool hai. Lekin masla’ to kuch
aur nikla ke SIQAH raavi (Sufyaan Sauri (radiAllaho ta’ala anhu )) khud apni hi mukhalifat kar rahe hain. 2 Sanadon me Lafz SEENE
PER maujood nahi hai aur 1 SANAD me maujood hai.
Mazed Ye ke agar Lafz SEENE PER ka izaafa maan bhi liya jaye to. Sufyan Sauri ka amal is Hadees ke khilaf
hai. Wo iske khilaaf NAAF KE NEECHE Hath baandhte the jaisa ke oopar guzar chuka hai. Jab rivayat karne wala Khud
Apni hi rivayat kardah Hadees ke khilaf amal karta hai to iska matlab yehi hua ke Ye Hadees Uske Nazdeek Saheeh
darjah tak nahi pohanchti. Algharz, sabit hua ke Lafz SEENE PER ka izaafa Ghair-Mahfooz hai aur Jam’hoor me se kisi
ka bhi Mazhab Seene per hath baandhne ka nahi hai. Isliye Ye Hadees SHAAZ aur MU’ALLIL hai.
NOTE: Ghair-Muqallid, Dr. Zakir Naik ne Masaalik-e-Araba’ per Ghalat Tabsirah karte hue apni Taqreer me Yun kaha ke,
“Ek Musalman ko Qur’an wa Saheeh Hadees per amal karna chaahiye, wo kisi Aalim ya Imam se muttafiq ho sakta hai
us waqttakjabtakke Uske Aqaa’id wa Nazariyaat QUR’AN AUR SAHEEH HADEES ke mutabiq ho Agar
Musalman Qur’an hi ko samajh kar iska mutaalia’ karein aur SAHEEH HADEES per amal karein to In sha’ Allah! Sab
Iqtilafaat Khatm ho jaayenge aur Musalman ek Muttahid ummat ban jaayenge”
Hulab ki rivayat SAHEEH darjah tak pohanchne ke liye ek se Zaayed Sharaa’it per Khari nahi utarti goya
ke ye Hadees Za’eef hai ya kam se kam HASAN darjah tak pohnchti hai. Aur Ghair-Muqallid, Zakir Naik ne kaha hai ke
Musalman, QUR’AN aur SAHEEH HADEES per amal karega to Iqtilaaf khatm ho jaayega, lekin Ye kaise Ghair-
Muqallideen hain Jo Qur’an Ya Saheeh Hadees pesh karne ke bajaaye Hasan/Za’eef hadees pesh kar rahe hain.?
Saheeh Hadees pesh kar ke Iqtilaaf ko kyon khatm nahi kar rahe hain.?
AITRAAZ: Ghair-Muqallideen, yahan per ek aur mazed dhoka dene ki koshish karte hain ke Hulab ki ye
rivayat Wa’el bin hujar ki rivyat ki Mutaabi’at karti hai.
AL-JAWAAB: Qaara’een-e-Kiraam! Dono Ahaadees ko Jor kar bhi In Ahaadees me maujood Zu’af ko door nahi kiya ja
sakta. Dono Ahaadees me Illat ek hi hai ke Lafz “ALAA SADRIHI” (Seene per) Ghair-Mehfooz hai aur Jab dono
Ahaadees ko Jora Jaayega to bhi Hadees ki ye illat Khatm na hogi. Jab Illat Khatm nahi ho sakti to phir ek doosre se
Mutaab’iat kaise kar sakti hain.?
- Abu Taubah – Al Haisam – Ibne Humaid – Saur – Suleiman bin moosa – Taos se rivayat hai ke,
“Rasoolullah (SALLALLAHO ALAIHE WASALLAM) apna Daayan hath Namaz me apne Bayein hath per rakh kar apne SEENE PER baandha karte the.”
[Maraaseel Abi Dawood, Ye Kitab SIHAAH SITTAH me shaamil nahi hai]
Ye Hadees Mursal hai. Taos ne bina kisi Sahabi ka Naam liye, Rasool (SALLALLAHO ALAIHE WASALLAM) se ye Hadees
bayan ki hai. Aur Ghair Muqallideen ke nazdeek Mursal Hadees ZA’EEF hoti hai aur Za’eef Hadees unke nazdeek
Mauzoo’ (Jhooti) Hadees ka darjah rakhti hain. Shayad Ghair-Muqallideen ko Ye kehna hai ke Unke NAFS ke mutabiq
wali MURSAL Hadees HUJJAT hoti hai aur AHNAAF ke pesh kardah MURSAL hadees ZA’EEF hoti hai.?
Allamah Nemwi (rehmatullahe ta’ala alaihe ) farmate hain ke Iski ISNAAD (chain) Za’eef hai. Iska ek raavi Suleiman bin Moosa hai, Jinhey
LAYYIN AL-HADEES (Kamzor) kaha gaya hai. Imam Bukhari (rehmatullahe ta’ala alaihe ) ne Kaha ke Inke paas MANAAKEER hain aur
Nisaa’i (rehmatullahe ta’ala alaihe ) ne kaha, QAWI nahi hain. [Tafseel ke liye dekhein Aasaar As-Sunan pg 145]
Isme ek aur Raavi hai Al-Haisam hai Jiske baare me hain Wo Sachche hain lekin in per QADRIYAH hone ka ilzaam
hai. [At-Taqreeb pg228]
Suleiman bin Moosa ke bare me kehte hain ke, Abu Haatim ne kaha inki Hadees me kuch Iztiraab hai. Ibne Adi ne kaha
hai Ye ba’z Ahaadees me munfarid hain. Bukhari ne kaha ke inke paas Manaakeer hain. Sudooq aur Faqeeha hain lekin
Inki Hadees me Layyin (Kamzori) hain aur Maut se qabl inka haafzah Khalat malat ho gaya tha. [Dekhiye Az-Zu’afa
Ml Bukhari:148, Tehzeeb 4/227, Taqreeb 1/331 waghera]
AITRAAZ: Ghair-Muqallideen, Is MURSAL rivayat (Ya’ni Za’eef) rivayat se apna Mauqaf sabit karne ke liye ye Kehte
hain: Mursal Hadees Hanafiyon ke haan MUTABAR AUR MAQBOOL hai. Hanafi Mazhab ke Imam Surkhasi
likhte hain. “Doosre aur Teesre qarn (yani taaba’een) ki Mursal riwayat hamare (Ahnaaf) Ulema’ ke qaul ke mutabiq
Hujjat aur Daleel hai. [Kitab Usool 1/360] waghera Kutab.
AL-JAWAAB: Ghair-Muqallideen yahan per wizaahat kar dein ke, Kya Aap hamaare is Usool ko maan kar Hamaarey
Ulema’ ki TAQLEED qubool karte hain.? Aap log TAQLEED ki ta’reef kuch is tarah karte hain na, “Ummati ka Qoul
(Qur’an wa Hadees se) bila-daleel maan lena TAQLEED hai aur TAQLEED SHIRK hai (NOTE: Anaaf ke haan ye
Ta’reef ghalat hai). Yahan per Imam Surkhasi Ummati hain aur unka ye Qoul (Qur’an wa Hadees se) be-
daleel hai. Kya Aap ko ye TAQLEEDI SHIRK qubool hai.?
Humne to apna Mauqaf Khud ke bal per tehraaya hai aur Aap log hain ki Muqallideen ke Aqwaal me PANAAH dhoond
rahe hain Jab ke Aap log hamein Ghalat samajhte hain to phir Aisa kyon.? Waise Aap logon ka mauqaf me Jaan hi nahi
thi ke khud ke bal per isey tehraate kyonke aap ne khud apne Pairon per Kulhaari (axe) jo maar li hai, isiliye
Muqallideen ki PANAAH me aa gaye aur TAQLEEDI SHIRK karne lagey.
Chunacha Ghair-Muqallid, Zubair Ali Za’i ne ZA’EEF Hadees ki TA’REEF Yun ki hai, “Har Wo Hadees Jisme SAHEEH
Hadees Ya HASAN Hadees ki SIFAAT maujood na ho to Wo Hadees Za’eef hogi.. Aur iski Iqsaam ye hain Maslan
(Za’eef) MAUZOO’, MAQLOOB, SHAAZ, MU’ALLIL, MUZTARIB, MURSAL, MUNQATA’ aur MU’AZZIL waghera. [Noorul
Ainain pg60]
Qaara’een-e-Kiraam! Ye raha aap ke saamne ghair-muqallideen ka asal mauqaf. Jo inke NAFS-PARASTI ke khilaaf tha,
isliye Muqallideen ki PANAAH me aa kar TAQLEEDI SHIRK karne lag gaye..
DEEGAR RIVAAYAAT:
Is silsilc ki deegar tamam rivaayaat Za’eef hain. [Tafseel ke liye dekhein Aasaar As-Sunan pgl45, 146 Haashya]
Misaal ke taur per pesh karte hain Wa’il bin Hujar ki rivayat [SUNAN BEIHAQI] ke hawaale se.
Iski ISNAAD (Chain) bohat Za’eef hai. Isme Muhammad bin Hujar hain aur Umme Abdul Jabbar hain aur Wo Umme
Yahya hain aur Maj’hool hain aur Isme Sa’eed bin Abdul Jabbar bhi hain Jo Za’eef hain. Zehbi ne Meezan me kaha hai
ke inke liye MANAAKEER hain. Kaha gaya ke inki Kuniyat Abul Khanaafis hai. Bukhari ne kaha ke inme NAZAR hai. Ibne
Turkmani ne JAWAHAR AL NAQA’I me kaha hai ke Muhammad bin Hujar bin Abdul Jabbar bin Wa’il AN
Umme Sa’eed inke liye MANAAKEER hain. Zehbi ne kaha hai ke Umme Abdul Jabbar Wo Umme Yahya hain, na mai
unka haal jaanta hu na unka Naam. Sa’eed bin Abdul Jabbar ke bare me Nisaal ne kaha ke Wo QAWI nahi
hain. [Aasaar As-Sunan pgl45 haashya]
Ghair-muqallid, Zubair Ali Za’I ne khud Aitraaf kar liya hai, Ye rivayat Saqt Za’eef hai aur hawala diya hai [Al-Jawahar
An-naqa’I aur Meezan Al-Aitadaal] ka, albatta iske baad wahi puraana Khel, Muqallideen ke Aqwaal me PANAAH
lene ki koshish. [Dekhiye Namaz me hath baandhne ka Hukm aur Maqaam pg25]
Ghair-Muqallid, Albani ne [Silsila Al Zaee’fa (no. 5500)] me Umm-e-Yahya se rivayat kardah rivayat ko shaamil kiya
hai (Ya’ni Za’eef Ahaadees me shumaar kiya hai).
- TAFSEER FASALLI LI-RABBIKA WAN’HAR (Surah Kausar:2, Beihaqi).
Hazrat Ali wa Ibne Abbas (radiAllaho ta’ala anhu ) se is ayat me WANHAR ki Tafseer Seene per hath baandhne ki ki gayi hai.
Allamah Kirmaani (rehmatullahe ta’ala alaihe ) Ali (radiAllaho ta’ala anhu ) ki rivayat ke bare me farmaate hain ke Iski SANAD aur MATAN dono me
IZTIRAAB paaya jaata hai. [Al-jawaahar An-Naqa’I 2/30]
Ye rivayat MUZTARIB hai kyonke Ali (radiAllaho ta’ala anhu ) se iski Tafseer NAAF KE NEECHE hath baandhne ke liye bhi ki gayi
hai Jo oopar Ahnaaf ke dalaa’il me Naql hai. Aur MUZTARIB rivayat ko Ghair-Muqallid, Zubair Ali Za’i ne Za’eef ki ek
Qism kaha hai jaisa ke oopar guzar chuka hai.
Ibne Kaseer (rehmatullahe ta’ala alaihe ) ne apni Tafseer me likha hai ke ‘WAN-HAR’ ke ma’na daayein hath ko baayein hath par seene
par rakhna Hazrat Ali (raz). ke Tareeq se pesh karna Saheeh Nahi hai.
Ibn-e-Abbas radiAllaho ta’ala anhu ) se bhi WANHAR ki tafseer Seene per hath baandhne ki ki gayi hai. Iska ek raavi hai Rooh
bin Al-Musayyab jo MATROOK hai aur Ibne Hibban ne kaha ke Wo SIQAAT se MAUZOO’ (Jhooti) rivaayaat karta tha, is
se rivayat HALAL nahi hai. Ibne Adi rehmatullahe ta’ala alaihe ne kaha ke Rooh bin Al-Musayyab, Saabit aur Yazeed se Ghair-Mehfooz
hadeesein rivayat karte hain. [Al-Jawahar An-Naqa’I 2/30; Meezan Al-Aitedaal 2/50, Lisaan Al-Meezan
3/486]
Is rivayat ka doosra Raavi Umrul Kindi hai. Ibn-e-Adi (rehmatullahe ta’ala alaihe ) kehte hain ke Umrul Kindi, Munkar Al-Hadees hai, Siqah
logon se Hadees churaata hai. Abu Ya’la (rehmatullahe ta’ala alaihe ne isey Za’eef kaha hai. [Al-Jawahar An-Naqa’I 2/30]
Allamah Fakhruddeen Raazi (radiAllaho ta’ala anhu WAN-HAR ki Tafseer me Jam’hoor Mufassireen ka ye Qoul naqal karte hain ke,
“WAN-HAR se muraad Oonton ki Qurbani karna hai” aur likha ke, “WAN-HAR ko Qurbani per mehmool karne ki
AFZALIYAT ki Paanchvi wajah ye hai ke lafz NAHAR ka isti’maal Oont ki Qurbani ke ma’ne me zyadah Mash’hoor hai
doosre wajooh mazkoorah me isti’maal hone se, Lihaaza Kalaam Allah ko is per Hamal karna Wajib hai. [Tafseer
Kabeer 23/129-130]
Is rivayat ko Mauzoo’ (Jhooti) nahi to kam az kam Nihaayat Za’eef kaha jaayega. Aur Ghair-Muqallideen ko Sharam nahi
aati ke aisi Za’eef rivayat se Jaayez aur na-jayez sabit karte hain.
Aam taur per Jo rivaayaat SAREEH hain Ya’ni ALAA SADRIHI (Seene per) ka Lafz hai Wo itni hi rivaayaat hain. Agar aur
koi SAREEH rivayat Ghair-Muqallideen pesh karein to Jayezah liya jaaye ke Wo rivayat MAUQOOF to nahi hai Jisko
MARFOO’ ke naam se pesh kar diya gaya Ya isme koi Illat to Nahi hai.
SAHAABA WA TAABA’EEN KE AASAAR:
Seene per hath baandhne ke silsile me Ghair-Muqallideen ke paas Koi SAHEEH SAREEH MARFOO’ HADEES nahi hai.
Ghair-Muqallideen is silsile me Sahaba wa Taaba’een ke kuch Aasaar pesh karte hain. Awwal to in Aasaar ki ISNAAD
Ghair-Saheeh hain. Duwwam Ghair-Muqallideen ko in Aasaar ke pesh karne ka Koi HAQQ hi nahi hai Kyonke Ghair-Nabi
ka Qoul wa Fa’l unke Nazdeek Hujjat Nahi hai aur Ghair-Nabi ka fa’l wa Qoul unke nazdeek TAQLEED hai.
QIYAASAAT:
Ghair-Muqallideen ba’z martaba aisi Rivaayaat pesh karte hain Jin me sirey se ALAA SADRIHI (Seene per) ka lafz hi
Nahi hota lekin Wo in rivaayaat me QIYAAS karte hain aur apne QIYAAS ko Hadees ka Naam dete hain Ya’ni “Baat
Apni aur Naam Hadees /fa”Bukhari Shareef ke hawaale se SAHAL BIN SA’D (,^ <UJI ^jwjj) ki Hadees me Taaweelaat
Karte hain. Rivayat me hai, “Logon ko Hukm diya jaata tha ke, “Namaz me Dayein hath ko Bayein ZIRAA’I (baazoo) par
rakhein.” Kehne lagey ke ZIRAA 7 kehte hain “Hath ki Ungliyon se le kar Kuhni (Elbow) tak’phtr kaha ke ZIRAA’I per
(Kahin bhi) Hath rakhenge to Khud ba Khud hath Seene per aa jayenge Naaf ke neeche nahi aayenge.
AI-JAWAAB: Koi bhi Shaqs, Ghair-Muqallideen ke is QIYAAS per Tajrubah kar ke dekh sakta hai ke Hath pakarne ki
Jagah ke lihaaz se Hath Naaf ke Neeche se le kar Naaf ke oopar (Seene ke neeche) tak hi Aayenge. Haan! Agar Koi
Shaqs Apne Shaano (Gardan, Shoulders) aur Peeth (Back) ko Sukood kar Hath baandhega to phir hath Seene per
aayenge. Lekin aisa karna Namaz me Khushoo’ wa Khuzoo’ ke Khilaf hai. Aur agar Shaano wa Peeth ko sukeidna hi tha
to phir mazed Tajrubah karenge to hath Sar per bhi Aate hain. Ye QIYAAS baatil hai. Aur sath hi ye Qiyaas SHAITANI
hai aur ghair-muqallideen ke haan hujjat bhi nahi hai.
Kuch Ghair-Muqallideen apni Taa’eed ke liye FOUQUS SURRAH (Naaf ke oopar) ki rivayaat bhi pesh karte hain. Jab ke
unka da’wa Seene ke oopar hath baandhne ka hai, aur SUNNAT-E-MUAKKIDAH, WAAJIB Ya FARZ ke Hukm me hai
Jisey QIYAAS se sabit Nahi kiya Ja sakta aur Ghair-Muqallideen ke haan Qiyaas hujjat bhi Nahi. Lihaazah Unka Ye da’wa
bila-daleel hai aur bila-daleel amal karna TAQLEED hai aur Ghair-Muqallideen ke haan TAQLEED, SHIRK hai.
Chunacha Ghair-Muqallid, Mohammad Abul Hasan ne likha: “Aur is baat me kuch Shakk nahi ke TAQLEED khwaah
A’imma-e-Arabah me se Kisi ki ho Khwaah Unke siva Kisi aur ki, SHIRK hai.” [Al Zafarul Mubeen pg20]
QIYAAS AUR GHAIR-MUQALLIDEEN KA MAZHAB:
Ghair-Muqallideen ke haan Khud Rasoolullah (SALLALLAHO ALAIHE WASALLAM) ki Raa’I bhi Hujjat nahi hai.
Chunacha Ghair Muqallideen ke Peshwa Janab Maulana Mohammad Joonagadhi ne likha: “Suniye Janab! Buzrugon ki
Mujtahidon ki aur Imamon ki Raa’i, Qiyaas, Ijtihaad wa Istinbaat aur Unke Aqwaal to Kahan.? Shari’at-e-Islam me to
Khud Paighambar (sallallahu alaihi wa sallam) bhi Apni taraf se baghair Wahi ke Kuch farmayein to Wo Hujjat
Nahi.” [Tareeq-e-Mohammadi pg57]
Ta’jub hai ke Jis DEEN me Nabi (SALLALLAHO ALAIHE WASALLAM) ki Raa’I HUJJAT na ho Us DEEN waaley Aaj ek Ummati ki Raal ko DALEEL
samajhne lagey.” [Tareeq-e-Mohammadi pg 59] (Al-Ayaazu billah)
Abu Jaabir Abdullah Daamaanvi likhta hai: “Maqaam-e-Ghour hai ke Jab Nabi (SALLALLAHO ALAIHE WASALLAM) ki KHWAAHISHAAT aur RAA’I ki
Pairvi bhi Laazim qaraar na paaye to phir Kisi aur Shaqs ya Imam ki Zaati Aaraa’ kis tarah DEEN bana sakti
hai.?” [Muqadmah Noorul Ainain pgl9]
Mohammad Abul Hasan ne likha: “Qiyaas na karo! Kyonke Sab se pehle Shaitaan ne Qiyaas kiya.”[AI Zafarul Mubeen
pgl4]
Joonagarhi ne ye bhi likha: “Ye bhi HAQEEQAT hai ke rivayat ki tarah Inki (Hazrat umar radiAllaho ta’ala anhu ki) DARAAYAT
(samajh) Hum per (Ya’ni firqa Ahl-e-Hadees per) WAAJIB AT-TAA’MEEL nahi, bohat mumkin hai ke Wo DURUST Na
ho.” [Shama’ Muhammadi pg21]
Aur ek jagah likha: “Hanafi bhaiyo! Zara Kaleije per hath rakh kar Eimaan-daari se batlao ke Imam Abu Haneefah rehmatullahe ta’ala alaihe
Ilm wa Fiqh me badhe hue the Ya Hazrat Umar radiAllaho ta’ala anhu Khaleefatul Muslimeen, Ameerul Mu’mineen, Pas
aao Suno! Bohat se saaf saaf Motey Motey masaa’il aise hain, Hazrat Faarooq-e-Aazam radiAllaho ta’ala anhu ne inme Ghalti ki
hai.” [Tareeq-e-Mohammadi pg78] (Al-Ayaazu billah)
To Jin Ghair-Muqallideen ke Nazdeek Rasoolullah (SALLALLAHO ALAIHE WASALLAM) ki Raa’i Hujjat nahi aur Hazrat Umar radiAllaho ta’ala anhu ki HADEES
KI SAMAJH mu’tabar nahi Wo Apni Raa’I aur SAMAJH pesh kar ke kya sabit karna chaahte hain.? Yehi ke DEEN me
Ghair-Muqallid Mullaaon ki Raa’I hujjat hai lekin Rasoolullah (SALLALLAHO ALAIHE WASALLAM) ki nahi, Ghair-Muqallideen ki Hadees ki Samajh
Hujjat hai lekin Hazrat Umar radiAllaho ta’ala anhu ki Nahi. (Al-Ayaazu billah)
TEHQEEQ-E-MASLA’:
Ahaadees dono taraf hain. Agar Khuda na Khwasta Koi Fareeq sirf ek Qism ke dalaa’il ko maanta hai aur doosri Qism ke
dalaa’il ka inkaar karta hai to goya Wo Ahaadees ka inkar karta hai Jo KUFR ke qareeb pohncha deta hai. Aur AHNAAF
kisi QISM ke bhi Ahadees ka INKAAR nahi karte hain balke RAAJEH per amal karte hain aur Khilaaf wali Ahaadees me
munasib Taujeehaat karte hain. Aur Ghair-Muqallideen iske Bar-aks MATLAB ki Ahaadees per amal karte hain aur
Khilaaf waali Ahaadees ko SHAHEED kar daalte hain. Al-gharz, Ab zaroorat is baat ki hai ke Dono Qism ki rivaayaat me
Ijtihaad kiya Jaaye dono Qism ki rivaayaat ka Jayeza le kar aur Raajeh per amal kiya jayega.
Ahnaaf ne Naaf ke neeche hath baandhne waali rivaayaat ko Mardon ke Nye Khaas kar diya aur Seene per hath
baandhne wali rivayaton ko Aurton ke sath Khaas kar diya jis se Ahnaaf ka amal dono Qism ke Ahaadees per hai.
NOTE: Ghair-Muqallid, Abdur Rahman Mubarakpuri ne Muhaddiseen ke ek Usool ki Yun Wizahat ki hai. “Jab 2
Hadeesein aisi Aa Jayein, Jinka Maf’hoom Ek doosre ke mukhalif ho to Unke darmyan Tatbeeq di Jati hai Ya Un me se
kisi ek ko Tarjeeh de kar Us par amal kiya jata hai, doosri par nahi.” [Muqadmah Tuhfatul Ahwazee pgl45]
SEENE PER HATH baandhne ki Charon Qism ki rivaayaat ka Jayezah lene se Ye TEHQEEQ saamne aati hai ke SEENE
PER HATH baandhne ke silsile me ek bhi SAHEEH SAREEH MARFOO’ HADEES Ghair-Muqallideen ke paas nahi hai. Jab
ke Ghair-Muqallideen ka da’wa hai ke Sirf SAHEEH HADEES hujjat hai. Neiz Ye da’wa bhi hai ke sirf SEENE PER HATH
baandhna SUNNAT hai aur iske Khilaaf NA-JAYEZ goya ke ye SUNNAT-E-MU’AKKIDAH aur agar koi Ghair-Muqallid kehta
hai ke namaz nahi hoti to WAJIB ya FARZ ke hukm me hogi. Aur SUnnat-e-Mu’akkidah, Wajib ya Faraa’iz ko sabit karne
ke liye Ya to Qur’ani Aayat pesh karni hogi ya phir SAHEEH SAREEH MARFOO’ HADEES. Chounke ghair-Muqallideen ke
paas ek bhi SAREEH SAHEEH Hadees nahi hai. Isliye Unka Ye da’wa RADD hai.
Rahi Ahl-e-Sunnat Wal Jama’t, Ahnaaf ke Dalaa’il ki baat to, Wa’il Bin Hujar ki Hadees zyada Mazboot hai, 2. AN wa 3. Abi Hurairah ki Hadees HASAN darjah ki hain. Lekin Mukhaalifeen ke nazdeek Ye
rivaayaat Za’eef hain. Mukhaalifeen ki is baat ko Tasleem bhi kar Nya jayeto bhi kya hoga? Ghair-Muqallideen ke paas
Ek bhi SAHEEH SAREEH MARFOO’ HADEES Nahi hai Jis se Rasoolullah SALLALLAHO ALAIHE WASALLAM ka SEENE per Hath baandhne ki SUNNAT
ko sabit kiya ja sakey. Aur Jo Marfoo’ rivaayaat hain Wo Ghair-Mehfooz hain. Lihaaza Rivaayaat dono taraf ki Yaksaan
darjah ki ho gayi.
Naaf ke neeche hath baandne ke silsile me 2 Jaleel-O-Qadar Taaba’een Abi Majliz ka Qoul SAHEEH sanad ke
sath aur Ibraheem Naqal ka Qoul HASAN Sanad ke sath maujood hai.
Is silsile me Usool ye hai ke “Jab Ahaadees mutasaaviyatul Iqdaam (yaksaan darjah) ki ho to SALAF (Sahaba wa
Taaba’een Kubbaar) ke aqwaal, af’aal se ek Janib TARJEEH di jayegi.”
TAABA’EE KABEER KA QOUL AHNAAF KE NAZDEEK HUJJAT HAI:
“Jis Taaba’ee Kabeer ke fatwe Sahaba ke zamaane me shaa’e the, hamare nazdeek in Taaba’ee ka Qoul
Hujjat hai, Jaisa ke Hamaare nazdeek Sahabi ka Qoul Hujjat hai” [At-Tauzeeh 2/17, 1’la As Sunan
19/132]
Ahnaaf ke is mazhab ki Ta’eed me kayi Aslaaf ka amal hai jaisa ke oopar ki ibaraton me guzar chuka hai. A’imma-e-
Araba’ me se 2 A’immah (Abi Haneefah wa Ahmed ka Mazhab Naaf ke neeche hath baandhne ka hai aur Kisi
ka Mazhab bhi SEENE PER hath baandhne ka Nahi hai.
Dono Aasaar ki bina per AHNAAF ka Naaf ke Neeche Hath baandhne ka mauqaf RAAJEH ho gaya aur isi ko Ma’mool
biha Tehraya gaya hai.
MARD, NAAF KE NEECHE HATH BAANDHEY, IMAM AHMED BIN HANBAL (Rahmatullahi alaih) KA BHI
MAZHAB:
Allamah Ibne Taymiyyah rahmatullahi alaih ke shagird Allamah Ibne Qayyim Hanbali rahmatullahi alaih farmate hain:
“Dauraan-e-Namaz hath baandhne ki Jagah me Iqtilaf hai. Imam Ahmed (Rahmatullahi alaih) se ek rivayat Naaf ke
oopar hath baandhne ki hai. Ek Naaf ke neeche baandhne ki hai. Ek rivayat Aap se wo hai Jo Abu Taalib ne zikr ki hai.
Aap farmate hain ke ‘Maine Imam Ahmed se poocha ke Namazi, Namaz parhte hue hath kahan rakhein.? Aap
ne farmaya: “Naaf ke oopar ya neeche rakhein”. Aur Aap ke nazdeek Sab Jayez hai chaahe Naaf se oopar rakhe aur
chaahe Naaf se neeche rakhe. Hazrat AN (raziallahu anhu) se marwi hai ke Hatheliyon par Hatheliyon ko Naaf ke
neeche rakhna Sunnat hai. Umroo bin Malik ne ba-rivayat Abul Jooza’Hazrat Ibne Abbas se Hazrat AN ki Tafseer ki maanind rivayat ki hai magar Ye SAHEEH nahi hai. SAHEEH Hazrat AN
ki Hadees hai. Imam Muzni ki rivayat ke mutabiq Imam Ahmad ka farman hai ke
Naaf se thhora neeche baandhein. Aur Seene par hath rakhna MAKROOH hai. Isliye ke Rasoolullah sallallaho alaihe wasallam
se marwi hai ke Aap sallallaho alaihe wasallam ne TAKFEER se mana’ farmaya aur TAKFEER seene par hath rakhne ko
kehte hain.” [Badaa’i Al Fawaa’id 3/91]
SEENE PER HATH BAANDHNA YAHOODIYON SE MUSHAABIHAT HAI:
Chunacha Allamah Muhammad hashim Sindhi likhte hain, “Ye faqeer jab Yeman ki Bandar-gaah Idan ki taraf
pohncha to wahan per humne dekha ke YAHOOD ki kuch jama’tein Sukoonat pazeer hain. Unki taraf kuch log bheje
gaye is baat ki Tehqeeq karne ke liye ke YAHOOD Namaz me hath Kis jagah baandhte hain to Unhone Jawab diya ke
Hum Namaz me SEENE ke oopar hath baandhte hain aur is per Sab Awaam wa khwaas YAHOOD ka ittifaaq hai.”
[Tarsee’ Ad durrah ala Dirham As surrah pg89]
Allah ne aur Uske Rasool sallallaho alaihe wasallam ne YAHOODIYON ki mushabihat (Imitation, copy) se bachne ki saqt
taakeed farmayi hai.
FIQH-E-HANAFI KI IBAARATON ME GHAIR-MUQALLIDEEN KI BA’Z TEHREEFAAT WA AITRAZAT KE
JAWABAAT:
Qaara’een-e-Kiraam! Kisi bhi Shaqs ko apne Maslak aur apne Dalaa’il ke pesh karne ka poora poora Haqq hai aur isi
tarah ba-zarurat doosre Maslak ka Jawab dalaa’il ki Roshni me dena ka bhi mukammal Haqq hai, magar Ye Haqq kisi ko
Nahi ke Kisi ke Maslak ki Ghalat Tarjumani karey aur unke A’imma wa Ulema’ ki Jaanib Ghalat baatein mansoob karein.
Allah ta’la Khoob Hisaab lega aise logon se. In sha’ Allah!
Ghair-Muqallid, Abdul Mateen Joonagarhi bhi apni Kitab [HADEES-E-NAMAZ] me jagah jagah MASLAK-E-AHNAAF ki
ghalat TARJUMANI karta hua Nazar aata hai.
- (NAAM NIHAAD) AHL-E-HADEES KA HAWAALAH YA DHOKAH:
Ghair-Muqallid, Abdul Mateen ne BAAB (Chapter) baandha ke AAP KE YAHAN BHI ISKA (Ya’ni Seene Per Hath
baandhne ka) SABOOT HAI. Phir [Umdatul Qaari] se Allamah Aini ka Qoul Naqal kiya: Imam Shaafa’i
ne Wa’il bin Hujar ki rivayat se HUJJAT pakri hai, Jiski Ibne Khuzaimah ne Takhreej
ki hai..” phir Aini ne Wa’il ki Hadees naqal ki. [Hadees-e-Namaz pg65]
AL-JAWAAB# 1:
HANAFIYAH ki Kisi bhi Kitab me Kisi aur Imam ka MASLAK bayaan karne se hamaara MASLAK samajhna Ya doosron ko
samjhaana Ghair-Muqallideen ki NARI JIHAALAT ka Saboot hai. Ye Ilmi Amaanat wa Diyanat ke Taqaaze ke khilaf hai
aur Ye AHNAAF PAR SAREEH JHOOT baandhne me Daaqil hai.
- AHNAAF KI TARDEED YA TAA’EED:
Abdul Mateen Ghair-Muqallid ne Likha ke: “Sahab-e-Hidayah ne Naaf ke Neeche hath baandhne ke Saboot me Jo
rivayat bayan ki hai, is par Allamah Aini likhte hain: Ye Hazrat AN ka Qoul hai aur Uski SANAD
Nabi (sallallahu alaihi wa sallam) tak SAHEEH nahi hai.” [Hadees-e-Namaz pg65]
AL-JAWAAB# 2:
Ahnaaf ko is ibarat se Kya Nuqsan hua.? Sahab-e-Hidayah ne “Li Qoulihi (Alaihis Salaam)” kaha tha Ya’ni Ye Nabi
(sallallahu alaihi wa sallam) ka Qoul hai, is par Allamah Aini naqad kar rahe hain ke Ye Hazrat AN ka Maqoolah hai, iski Sanad me AN ke ba’d Nabi (sallallahu alaihi wa sallam) ka Naam Mubarak
barhaana SAHEEH NAHI hai, Kyonke Ye rivayat Hazrat AN par MAUQOOF (Stopped) hai. Albatta Hadees
Marfoo’ ke Hukm hai.
Chunacha Allamah Aini iske ba’d ye bhi likhte hain: “Hazrat AN ka Ye farmana ke YE SUNNAT
HAI, ye Lafz Muhaddiseen ke Yahan MARFOO’ me daakhil ho jata hai.” [Umdatul Qaari 3/15]
Allamah Aini to MARFOO’ keh kar Ahnaaf ki Taa’eed kar rahe hain.
- TAZ’EEF YA TAUSEEQ:
Abdul Mateen Ghair-Muqallid Likhta hai: “Hadees-e-Paighambar to hai hi Nahi, Hazrat ANAS ka bhi Qoul hai
Ya Nahi.? Is par Allamah Aini (4il rj°^j) Jarah wa Tanqeed karte hue likhte hain: Jo Qoul ANAS radiAllaho ta’ala anhu se marwi hai
isme Kalaam hai kyonke iski SANAD me Abdur Rahman bin Is’haaq Koofi hain. Imam Ahmad ne kaha ke Ye
Shaqs bilkul Nikammah hai aur MUNAKARUL HADEES hai.”
Phir likha: “Ho sakta hai AN ke Naam se isi ne Ye Rivayat Ghar (bana) li ho. Iske ba’d Allamah Aini
qjjl) ne Ek 2 Nihayat hi Za’eef Saboot Narm Andaaz me Naaf ke neeche hath baandhne ke bayan kiye, magar Zor-e-
Bayan Seene par Hath baandhne ke dalaa’il hi me hai.” [Hadees-e-Namaz pg66]
AL-JAWAAB# 3:
Ye Ghair-Muqallideen ki Naaqis Samajh hai ke Allamah Aini Jarah wa Tanqeed kar rahe hain. Balke Abdul
Mateen Joonagarhi ne BAD-DIYANATI dikhayi hai. Jab ke Allamah Aini ne iske ba’d fouran iska Jawab bhi
diya hai. Aur Ghair-Muqallid ne iska Jawab hi udaa diya. Ye to HAQQ WALON KI PEHCHAAN HARGIZ NAHI. Phir bhi
Haqq par hone ka da’wa.?
Allamah Aini ne likha: “Main kehta hoon ke Abu Dawood ne rivayat kiya aur is par SUKOOT (Khamoshi) kiya
aur iski Taa’eed aur Taqwiyat (Mazbooti) us rivayat se hoti hai Jisko Allamah Ibne Hazam ne Hazrat Anas
ki Hadees se rivayat kiya hai ke Aqlaaq-e-Nabuwwat me se daayan hath baayein hath par Naaf ke
neeche baandhna hai.” [Umdatul Qaari 3/15]
AL-HAASIL: Imam Ahmad ke Nazdeek agar Abdur Rahman, MUNKAR AL-HADEES hain to Imam Abu
Dawood ke Nazdeek Qabil-e-Hujjat hain isiliye Unhone Khamoshi Iqtiyaar ki aur agar Ye Za’eef hi hain to is
rivayat ki Taa’eed me Hadees-e-Anas maujood hai. Lihaazah Muhaddiseen ke Usoolon ke mutabiq 2
Za’eef rivayaton ko Jorne ke baad Wo Qawi ho jaati hain aur HASAN darjah me shumaar ho jaayengi.
NOTE: Imam Abu Dawood ne Hadees-e-Ali par koi Kalaam nahi kiya hai albatta Hadees Abi-
Hurairah par Kalaam kiya hai. Albatta, Hadees Ali aur Hadees Anas ek
doosre ki Shaahid hain chunacha inka Zu’af Khatm hua.
- GHAIR-MUQALLIDEEN KI TAQLEED:
Abdul Mateen Ghair-Muqallid ne Allamah Ameerul Haaj (rahmatullahi alaih) ka Qoul naqal kiya ke: “Be-shakk! Sunnat se
sabit hai seedha hath baayein hath par rakhna, magar aisi koi baat paaya saboot ko nahi pohanchti Jiski Ro se badan
ke kisi Khaas Maqaam par hathon ka rakhna Wajib ho sivaaye Wa’il ki Hadees ke (Jisme Seene par hath baandhne ki
Sunnat ka bayan hai). [Hadees-e-Namaz pg66]
AL-JAWAAB# 4:
Isi tarah ki baat Allamah Ibne Nujaim Misri ne AL-BAHR AR-RAA’IQ me bhi kahi hai.
Hum Ghair-Muqallideen se poochte hain. Agar aap in Hazraat ka Qoul Hurf-e-Aakhir maante hain to phir Aap ko ye bhi
Tasleem karna padega ke Baaqi Seene par hath baandhne ke Dalaa’il Ya’ni Hulab ki rivayat, Taos
qil) ki rivayat aur WANHAR ki Tafseer sab ke sab Paaye Saboot ko Nahi pohanchte.
ASAL HAQEEQAT: In Hazraat ne Ye baat Unke paas maujood Dalaa’il ki bunyaad par kahi hai. Ek to Hazrat Anas
ka Asar tha aur doosra Wa’il bin Hujar ki Hadees. In do ke darmyan Muwaazna (compare)
karte hue likha Jiska matlab Ye hai ke Wa’il ki Hadees ke siva Doosri Hadees hath baandhne ke Maqaam
wa Mahal ko bataane wali sabit nahi.
Aur ek baat bhi NOTE kar lein ke [Musannaf Ibne Abi Shaibah] ka Nusqah Jisme NAAF KE NEECHE lafz ki zyadati
maujood hai wo ba’z Hazraat ke paas maujood nahi tha.
Ab Allamah Ibne Ameer Al-Haaj aur Ibne Nujaim Misri ki baat ko Hurf-e-Aakhir maan lena Khud Ghair-
Muqallideen ke liye Khatrah se khaali nahi. Kyonke inke Qoul ka Matlab Yehi hua ke Wa’il ki Hadees ke
siva Koi aur Hadees sabit nahi hai aur Ghair-Muqallideen ke khud ke Usoolon se Hadees-e-Wa’il Za’eef
hai.
Ghair-Muqallideen, Kab se MUQALLID Ulema’ ki TAQLEED kar ke TAQLEEDI SHIRK karne lag gaye.? Bila Tehqeeq
Hamaare Ulema’ ki baat Maan kar ANDHI TAQLEED ka Irtikaab Kyon.?
- JHOOT KA BAD-TAREEN NAMOONAH:
Ghair-Muqallid, Abdul Mateen ne [AINUL HIDAYAH] ke hawaale se Naql kiya: “Naaf ke neeche hath baandhne ki
Hadees ba-ittifaaq A’imma-e-Muhaddiseen Za’eef hai.” [Hadees-e-Namaz pg67]
AL-JAWAAB# 5:
Jabke Is ne Yahan par JHOOT ka Saharah liya hai. Ye Ibarat [Ainul Hidayah] ki nahi hai. Balke Wahan pehle Hazrat
Ali wali Hadees bayan karne ke ba’d likha hai ke: Imam Nawawi ne kaha ke is Rivayat ke
Za’eef hone par A’imma-e-Hadees Muttafiq hain.
Magar Abdul Mateen ne iske bajaaye Apni taraf se Alfaaz “Naaf ke neeche hath baandhne ki Hadees” ki Zyaadati kar ke
Ahnaaf ki taraf Mansoob kiya aur Ye Dhoka dena chaaha ke Naaf ke neeche hath baandhne ki Jitni Hadeesein hain
Unko Za’eef Qaraar diya hai khud Ahnaaf ne.
Ye AHNAAF par SAREEH JHOOT baandha hai. Ye TEHREEF ka badtareen Namoonah Pesh kiya hai (Naam Nihaad) Ahle
Hadees ne. Kisi Ek Hadees ke Za’eef hone se Is BAAB ki Tamam Ahaadees Kyon Za’eef ho jayengi.?
Jabke [AINUL HIDAYAH] me Imam Nawawi ke Qoul ke ba’d likha hai ke: “Lekin [Musannaf Ibne Abi
Shaibah] me ba-tareeq Ibraheem bin Adham Al Balkhi Zeir-e-Naaf hath baandhna Marfoo’ Hadees se sabit
hai, aur Iski Isnaad me Koi Kalaam nahi, sivaaye iske ke Alqamah ne Ibne Mas’ood (r^- <uil ^oj) se suna Ya Nahi, To
isme Imam Tirmizi ki SHAHAADAT kaafi hai ke Samaa’ Sabit hai, Pas rivayat SAHEEH hai.” [Ainul Hidaayah
1/450]
Dekhiye! Sahab Ainul Hidayah ki Tehqeeq chhupa kar Unki taraf Imam Nawawi ka Qoul mansoob kar diya.
Isey Ahl-e-Hadeesiyat nahi balke AHL-E-KHABEESIYAT kehte hain.
- JHOOT KA DOOSRA NAMOONAH:
Abdul Mateen Ghair-Muqallid ne Arabi “Haashya Hidaayah” se Hadees-e-Ali ke muta’liq naqal kiya ke
Naaf ke neeche hath baandhne ki rivayat Za’eef hai aur Is par tamam Imamo ka Ittifaaq hai. [Hadees-e-Namaz
pg67]
AL-JAWAAB* 6:
Ye bhi DHOKA hai. Wahan Us Qoul ke ba’d Likha hai ke “Ye Allamah Nawawi ka Qoul hai.”
Aur is Qoul ko AHNAAF ki Taraf Mansoob kiya Jaa raha hai. Jab ke Ye Qoul Khaas Hadees-e-Ali ke liye
KHAAS hai. Aur oopar iska Jawab [Ainul Hidayah] ki ibarat me de diya gaya hai.
- TAQLEED-E-MEHAZ:
Phir Abdul Mateen Ghair-Muqallid ne [AINUL HIDAYAH] aur [SHARAH WAQAAYAH] (URDU) ke hawaale se Naqal
kiya ke Seene par hath baandhne ki HADEES QAWI hai. [Hadees-e-Namaz pg67]
AL-JAWAAB* 7:
Abdul Mateen Sahab! Is ibarat se pehle Jo likha hai Wo bhi parh lete aur Uska Jawab de dete to Aap ke Mazhab ki Koi
Khidmat ho jaati. Magar Aap to NAFS PARAST hain na Jo Nafs ke mutabiq mila wo le liya Jo Khilaf laga wo chhor diya.
Likha hai: “Hadees-e-Wa’il me Muttayqin Ek martaba Namaz ka fa’l hai aur Sirf is Qadr se SUNNAT hona sabit Nahi
hota.” [Ainul Hidaayah 1/450]
To ibarat se sabit hua ke Is Hadees se SUNNIYAT ka Isbaat Nahi ho sakta, mumkin hai Ye Rasoolullah (sallallahu alaihi
wa sallam) ka ek martaba ka fa’l ho.
In Hazraat ne Shaukani ki Naqool par aitmaad kar ke Hadees Qawi hai bayan kar di hogi Ya phir in Hazraat ne khud se
bayan kiya hai to phir Humein is se Ittifaaq Nahi, Jab ke Hadees-e-Wa’il Illaton se Khaali nahi aur Khud Ghair
Muqallideen ke bataaye Usoolon se Za’eef sabit hoti hai. Aur in Hazraat ne Hadees AN (^c 4i\ ^wjj) ki SANAD ke
muqaable me Wa’il (^c 4i\ ^j^j) ki Hadees ko Qawi kaha hai. Aur Ahnaaf ki daleel sirf Hadees-e-Ali (r^ <U)I ^s^>j) hi
nahi balke iske Shwaahidaat maujood hain.
- MAHSHI HIDAYAH KI GHALAT FAHMI:
Abdul Mateen Ghair-Muqallid ne Likha: “Naaf ke neeche hath baandhne ko bayaan karna badi Hera Pheri hai, Wa’il
(^c qJJl ^^j) ki Hadees ke muqaable me Ye MARDOOD hai. Ali (^^ qJJl ^^j) wali rivayat iske muqaabil wa mu’ariz ho
hi nahi sakti, kyonke iska Kamzor hona Humne Khud bayaan kar diya hai.” [Hadees-e-Namaz pg67]
AL-JAWAAB# 8:
Sab se pehle Ye Jaan lein ke isne Arabi ibarat ka ghalat Tarjumah kiya HAAZA TA’LEEL ka tarjumah kiya BADI HERA-
PHERI jo bilkul ghalat hai kyonke Ta’leel ke ma’ne Illat aur Wajah bayan karne ke hain.
Aur Yahan per Mahshi HIDAAYAH ka maqsad ye hai ke Sahab-e-Hidayah ne Namaz me hathon ko Naaf ke neeche
baandhne ki Jo AQLI wajah ye bayan ki hai ke “Isme (Naaf ke neeche hath baandhne me) Ta’zeem hai aur Yehi
Maqsood hai”, Ye wajah apni Raa’i aur Qiyaas se bayan karna Hadees-e-Wa’il (^^ <U)I ^jwjj) ke muqaable me mardood
(reject) hai, Kyonke Hadees ke saamne chaahe Za’eef Hadees hi Kyon na ho Qiyaas karna SAHEEH nahi hai. Rahi
Hadees Ali (^^ qJJl ^j^>j) to wo Za’eef hone ki wajah se Hadees-e-Wa’il (^^ oil ^oj) ke mu’ariz nahi ban sakti.
ASAL HAQEEQAT: Yahan par Mahshi Hidaayah ko Ghalat fahmi hui hai, Kyonke Sahab-e-Hidaayah ne Ye Ta’leel
(wajah) Hadees-e-Wa’il (^^ <&\ ke muqaable me nahi bayan ki hai balke Hadees-e-Ali (^^ qJJl ^j^>j) ki
Muwafaqat me naqal kiya hai. Sahab-e-Hidayah ne Wa’il (^^ <uil ^wjj) ki Koi Hadees yahan naql hi nahi ki hai, to phir
Ye Ta’leel Hadees, Wa’il (^^ qJjl ^s^>j) ki Hadees ke muqaable me kyonkar ho sakti hai.? Lihaaza Ye Ta’leel Hadees
Wa’il (^c <uil ^jwjj) ke muqaable me hargiz nahi hai balke Hadees Ali (/^ 4i\ ^wjj) ki Muwafaqat me hai.
Raha Mahshi ka kehna ke Hadees Ali (^^ 4il ^wjj) Za’eef hone ki wajah se Hadees Wa’il (^c <*JjI ^j^j) ki mu’ariz nahi
ban sakti. To iska Jawab Ye hai ke Khud Ghair Muqallideen ke nazdeek Hadees Wa’il Za’eef hai aur Illaton se Khaali bhi
nahi hai aur Hadees-e-Ali (r^ <£>\ jwjj) bhi Qabil-e-Ihtijaaj hai aur is ki Shwaahidaat bhi maujood hain Jis se is Hadees
to Taqwiyat milti hai. Aur Ahnaaf ka Maslak sirf Hadees-e-Ali (^^ oil ^s^>j) hi par munhasar nahi.
- HADEES ALI MARFOO’ HUKMI HAI:
Abdul Mateen Ghair-Muqallid ne [SHARAH WIQAYAH] URDU aur [HIDAYAH] se naqal kiya ke Hadees Ali
Marfoo’ nahi. [Hadees Namaz pg67]
AL-JAWAAB# 9:
Hadees Ali Lafzan Marfoo’ nahi hai lekin Hukman Marfoo’ hai. Hazraat-e-Ahnaaf ne Jo Nafi ki hai iska
maqsood ye hai ke Jin logon ne isko Qoul-e-Rasool (SALLALLAHO ALAIHE WASALLAM) kaha hai, Ye ghalat hai, kyonke Ye Qoul Ali
hai Jisme wo Rasoolullah (sallallahu alaihi wa sallam) ka Amal wa Tareeqah bayan kar rahe hain. To ye Marfoo’ ke
hukm me hai.
Chunacha Allamah Nawawi farmaate hain ke: “Jab Sahabi Yun kahe ke humein is baat ka amr kiya gaya, Ya
Hum ko is cheez se roka gaya, ya kahe ke SUNNAT ye hai to Ye sab ka sab Marfoo’ hai..” [Muqadmah Sharah
Muslim 17]
HAZRAAT FUQAHA-E-AHNAAF (Rahmatullahi alaihim Ajma’een) KE IRSHAADAAT:
- Imam Kaasaani («UJI rja&j) farmaate hain: “Mardon ke liye Hath rakhne ki jagah Naaf ke neeche hai.” [Sanaa’I
Al Badaa’1 1/201]
- Imam Sarkhsi farmate hain: “Hath rakhne ki Afzal jagah hamaare nazdeek Naaf ke neeche hai.” [Al-
Mabsoot 1/29]
- Imam Burhaanuddeen Marghyani farmate hain: “Daayein hath ko baayein per rakh kar Naaf ke
neeche rakhein.” [Al-Hidaayah 1/106]
- Qaazi Khan farmaate hain: “Daayein hath ko baayein per rakh kar Naaf ke neeche rakhega.” [Al-
Khaaniyah Alaa Haamish Al-Hindiyah 1/86]
- Imam Tahavi farmaate hain: “Hath baandh kar rakhna Juda SUNNAT hai aur Naaf ke neeche rakhna
alag SUNNAT hai.” [Haashya At-Tahavi Alaa Durr Al-Mukhtar 1/213]
- Allamah Ala’uddin farmaate hain: “Mardon ke liye ye hai ke Hath baandh kar Naaf ke neeche rakhe.”
[Radd al-Mukhtar 1/472]
- Haafiz Aini, Allamah Ibn-e-Nujaim aur Mullah Ali Qaari (rahmatullahi alaihim) ne bhi Naaf ke neeche hath
baandhne ko Raajeh farmaaya hai. [dekhiye Al-Banaayah 1/609, Umdatul Qaari 4/389; Al-Bahr Ar-Raa’iq
1/538; Al-Mirqaat 2/509]
- ALLAMAH KASHMEERI (rahmatullahi alaih) KA IRSHAAD: “Saheeh Ibn-e-Khuzaimah me Wail
ki Hadees me lafz ALAA SADRIHI (Seene per) bhi waaqe’ hua hai aur ye mere Nazdeek Qata’an Ma’lool hai, Kyonke
A’immah me se aur SALAF me se kisi ne Na is per amal kiya aur Na iski taraf gaye.” [Faizul Baari 2/226]
DA’WA ITTTHAAD KA AUR AMAL IQTILAF KA: Ghair Muqallideen ka da’wa hai ke A’imma-e-Araba’ ki Taqleed
chhor kar Sab Ghair Muqallid ho jaayein to Iqtilaaf khatm ho Jaayega, lekin hota iske Ulta hai. Agar Koi HANAFI apne
MASLAK ke mutabiq Namaz padhe to Duniya ke kisi Koney me bhi pehchan liya jayega ke Ye HANAFI hai isliye ke Saari
duniya me HANAFI ki namaz ek hai. Iske bil-muqabil poori dunya ko Nukta-e-Ittihaad per lane wale Da’we daaron ki
namaz Ek Masjid me bhi Yaksaan nahi hai balke Har Shaqs ka hath baandhne ka tarz alag alag hai. Jab Ghair
Muqallideen ki masaajid ka Jaayeza liya jaye to naye-naye Manaazir dekhne ko milte hain jinka Ahaadees se door door
tak waasta nahi hai na hi ye Ittihaad hai balke aur mazed Iqtilaafat ki bunyaad hai.
Koi bayein hath ki Kohni ko daayen hath se pakde rahta hai aur baayein hath ko baghal me rakhta hai. Koi daayein hath ki hatheli ko baayein hath ki baghal me rakhta hai aur baayein hath ki hatheli ko daayein hath ki baghal me rakhta hai.Koi baayein hath par daayan hath rakh kar Bayein hath ko kahni ke Qarib pakadta hai.Koi baayein hath ki Hatheli par daayein hath ki hatheli rakh kar Shaane (Shoulders) aur Peeth (back) sukood kar Halaq ke neeche rakhta hai. Aur isi tarah ke naye naye manzar dekhne ko milte hain. Jo kisi bhi Sahih Hadees se sabit nahi hain balke inke baatil QIYAASAAT hain. Lekin Ahnaaf ki Namaz duniya ke kisi bhi Masjid me, Ek hi hoti hai. Koi iqtilaaf nahi hai, sab Naaf ke neeche hath baandhte hain.Is se sabit hota hai ke Ghair Muqallidiyat me Iqtilaf wa Inteshar hai aur Taqleed me Nazam wa Zabt-e-Millat hai.
LA-MAZHAB GHAIR MUQALLIDEEN (FIRQA AHL-E-HADEES) SE CHAND SAWALAAT:
- Upar mazkoora Tareeqey me se konsa Tareeqah SUNNAT hai? Ya phir Koi aur Kaifiyat? Saheeh Hadees se pesh karein?
- Seene par hath baandhne ki ek Saheeh Sareeh Marfoo’ Muttasil Hadees pesh karein?
- Hath baandhne ke tareeqe par Jab Tatbeeq aur Jod ki soorat maujood hai to isey chhor kar ba’z Ahaadees par amal karna aur ba’z ko chhorna, Kya Naam nihaad Ahle Hadees ka kaam yehi hai?
- Hath baandhna Farz hai ya Wajib ya Sunnat ya Mustahab? Agar Na baandhein to Namaz hogi ya Nahi? Agar bhooley se Na baandhein to Sajdah Sahoo wajib hota hai ya Nahi?
- Jo log Namaz me Kohni nahi pakarte balke Sunan Nisaa’i ki Hadees ke mutabiq Apni Hatheli ko doosre hath ki hatheli ki pusht par rakhte hain, Unki Namaz hoti hai ya nahi? Aur Jo log Nisaa’i ki is Hadees per amal nahi karte balke hathon ko Kohniyon per baandhte hain Un logon ki Namaz ho Jati hai?
- Kutab Ahaadees me 3 Qism ki rivaayatein milti hain hath baandhne ke maqaam ke ta’lluq se. Naaf ke Neeche, Naaf ke oopar aur Seene per hath baandhne waali. To Ghair-Muqallideen se guzarish hai ke Rasoolullah kaFaislah Kisi Saheeh, Sareeh, Marfoo’, Muttasil hadees se dikhayein ke inme se Kis Qism ki Hadees per amal kiya Jaaye.?
- Pak-o-Hind me Islam par 1200 saal guzar chuke hain. To ek misaal dijiye Angrezon ke daur se pehle walon ki ke Zeir-e-Naaf hath baandhne walon ko Munazrah (debate) ka challenge diya gaya ho? Kab aur kahan diya gaya? Ya phir Angrezon ke daur se pehle kisi ne Zeir-e-Naaf ke khilaaf koi Risaala likha ho? Agar nahi to phir kya Aap ka firqaAngrezon ke daur ki paidawaar to nahi? Aur Risaale ab likh rahe ho to kya Ye Bid’at Nahi?
- Rukoo’ ke ba’d Hath chhorna chahiye ya baandhna chaahiye? Saheeh Hadees pesh karein? Agar pesh karne se Aajiz hain to phir ye amal Aap ka Be-daleel shumaar hoga. Aur Be-daleel amal karna to Aap ke haan TAQLEED hai aurTAQLEED SHIRK hai. Allah ta’la se dua hai ke, humey HAQQ samajhne aur us per Mazbooti se Qayem rehne ki taufeeq ata farmaaye. Aameen
