💠NAMAZ KA TAREEQA💠
👉NAAF KE NEECHE HAATH BAANDHNA
SAHIH HADITH
HADITH NO 1⃣.
👉Hum se hadith bayan ki Muhammad bin Mehboob ne, unhone kaha hum se hadith bayan ki Hafs bin Gayaas ne, Unhone riwayat ki Abdur Rehman bin Ishaq se, Unhone Ziyaad bin Zaid se, Unhone Abu Huzaifa se ki Hazrat Ali رضي الله تعالى عنه ne farmaya: “Namaz mein Hatheli ko hatheli par rakh kar naaf ke neeche rakhna Sunnat hai.”
●SUNAN ABU DAWOOD, BAAB WAZ’A AL YAMNI ALAA YUSRA FI AL SALAAH, 1/201, HADITH: 756
HAZRAT ALI رضي الله تعالى عنهKI YE HADITH SUNAN ABU DAWOOD KE ALAAWA MUKHTALIF TURUQ SE NEECHE DI GAYI KUTOOB E AHAADITH MEIN DARJ HAI:
●MUSNAD AHMED BIN HANBAL;
●SUNAN DAR QUTNI;
●SUNAN E KUBRA – BAIHIQI;
●AL AHAADITH AL MUKHTARA – ZIYA AL MAQDISI;
●MUSANNAF IBN ABI SHAIBA – IMAM BUKHARI KE USTAAD MUHADITH IBN ABI SHAIBA
HADITH NO 2⃣.
Hum se hadith bayan ki Musaddad ne, unhone kaha hum se hadith bayan ki Abdul Wahid bin Ziyad ne, unhone Abdur Rehman bin Ishaq kufi se, unhone Saiyar Abul Hakam se, un se Abu Wa’il ne kaha ki Hazrat Abu Huraira رضي الله تعالى عنهne farmaya: “Namaz mein hatheliyo ko hatheliyo par rakh kar pakadna hai, Naaf ke neeche.
● SUNAN ABU DAWOOD, BAAB WAZ’A AL YAMNI ALAA YUSRA FI AL SALAAH: 758
HADITH NO 3⃣.
Muhaddith Abu Bakr bin Abi Shaiba (Wafat:235h) Jo Imam Bukhari, Muslim, Abu Dawood aur Ibn Majah ke Ustad the, farmate hai:
Hum se hadith bayan ki Muawiya ne , unhone Abdur Rehman bin Ishaq se, unhone Ziyad bin Zaid Sawai’e se, unhone Hazrat Abu Huzaifa se, unhone Hazrat Ali رضي الله تعالى عنه se, Aap ne farmaya: “Namaz ki sunnato mein se haath ko haath par rakh kar Naaf ke neeche rakhna hai.
MUSANNAF IBN ABI SHAIBA, BAAB WAZA’A AL YAMEEN ALAA SHIMAAL: 1/343, HADITH:3945
ISKE ALAWAA KUTOOB E AHADITH MEIN HADITH WA AASAAR MAUJOOD HAI JIN MEIN NAAF KE NEECHE HAATH BAANDHNE PAR DALEEL MAUJOOD HAI.
NAAF KE NEECHE HAATH BAANDHNE SE MUTALIQ BAAZ ULEMA E AHLE HADITH (GAIR MUQALLID) KI RAAI AUR FATWA
1⃣ IBNE ABDUL WAHHAB NAJDI KI RAAI:
🔹UNHONE LIKHA HAI:
“Haath naaf ke upar, seene ke neeche, yaa seene par, ya naaf ke neeche rakha jaye is par koi hadith e qatai’e daleel ke taur par maujood nahi.
🔹PHIR AAGE LIKHA HAI:
” Is masle mein gunjaish hai. Isko tafreeq e muslimeen aur tazleel e muslimeen ka zaraiya na banaya jaye.
🔹PHIR APNA MAUKIF ZAHIR KARTE HUE LIKHTE HAI:
ویضعھما تحت السرة لحدیث علی-
Tarjama:
” Dono hatho ko naaf ke neeche bandhe, Hadith e Ali رضي الله تعالى عنه ki buniyaad par
● MUKHTASAR AL INSAAF WAL SHARAH AL KABEER: 1/117, MAJMUA TUL HADITH ALA ABWAB IL FIQ’LI IBN E ABDUL WAHAB: 1/379
AAP NE IBN ABDUL WAHHAB NAJDI SAHAB KA MANHAJ DEKH LIYA. KYA AHLE HADEES KE ULEMA WA AWAAM YE KEHNE KI JUR’RAT KAREGE KI UN KE SHAYKH UL ISLAM BHI NAAF KE NEECHE HAATH BAANDHNE KA QAUL KARKE SUNNAT KI MUKHALIFAT KARNE WALE THE?
FAISLA AAP KHUD KARE!
2⃣ SHAYKH IBNUL QAYYIM
Ahle Hadees ke muqtada Shaykh Ibnul Qayyim Jawzia ke hawale se Allama Muhammad bin Ebrahim Aale Shaykh likhte hai:
“Dusri riwayat ye hai ki dono haatho ko Naaf ke neeche rakhe. Hazrat Ali رضي الله تعالى عنه aur unke alawa ki ahaadith wa Aasaar ki wajeh se jo Hazrat Ali رضي الله تعالى عنه ki Hadith ko taqwiyat dene wale hai aur Ibne Qayyim ne us ko apni kitab ‘Al Badaa’e’ mein sabit kiya hai aur dono haatho ko Naaf ke Neeche rakhne ko raajih qaraar diya aur kaha hai ki is mein Hazrat Ali رضي الله تعالى عنه ki hadith hai aur usko dusri riwayaat se taeed hasil hai. Aur ye sab baab e istehbaab se hai baab e wujoob se nahi.”
●SHARAHU KITABE ADAABIL MASHI’IL AS SALAAH: 1/23
AB TO AHLE HADEES KE LOGO KO MAAN LENA CHAHIYE KI NAMAZ MEIN NAAF KE NEECHE HAATH BAANDHNA KHILAAF E SUNNAT WA KHILAAF E HADITH NAHI. IBNE QAYYIM SAAF KEH RAHE HAI KI NAMAZ MEIN NAAF KE NEECHE HAATH BAANDHNE KI RIWAYAT RAAJEH HAI. AGAR NAAF KE NEECHE HAATH BAANDHNA KHILAF E SUNNAT HAI TO AHLE HADEES WALE IBNE QAYYIM KE BAARE MEIN KYA KAHEGE? WOH BHI TO IS KO MANDOOB WA MASNOON MAAN RAHE HAI.
3⃣ ABDUL AZIZ BIN BAAZ KA FATWA
“Mein Aap ko faide ki baat batata hu ki Namaz mein dono haatho ko Naaf ke neeche rakhne ke silsile mein jo zikr kiya gaya woh Imam Ahmed bin Hanbal رحمة الله عليه ke mazhab ke muwafiq hai. Yahi Hanabala ki kitabo mein maaroof hai aur yahi Ahle Ilm ki ek jamat ka qual hai.
● MAJMUA FATAWA BIN BAAZ: 29/240
HUMNE ALHUMDULILLAH! NAAF KE NEECHE HAATH BAANDHNE KO SAHIH HADITH SE SUNNAT SABIT KIYA.
AB HUM AHLE HADITH (GAIR MUQALLID) KI SEENE PAR HAATH BAANDHNE KI DALEEL KA ILMI WA TANQEEDI JAAIZA LETE HAI AUR DEKHTE HAI KI KYA UNKI DALEEL MAUTABAR HAI YA NAHI?
GAIR MUQALIDEEN KI PEHLI DALEEL:
“Hulb al Taai’e رضي الله تعالى عنه se riwayat hai ki maine Huzoor صلی اللہُ علیہِ و آلہِ وسلمِ ko (Namaz se faarig ho kar daaye aur baaye (dono) taraf mudte huwe dekha hai aur dekha hai ki Aap ye (haath) apne Seene par rakhte the.
[MUSNAD AHMED BIN HANBAL: 5/226]
NOTE: AHLE HADEES AALIM HAFIZ ZUBER ALI ZAI’E SAHAB NE IS HADITH KI SANAD KO “HASAN” LIKHA HAI AUR IS HADITH SE SEENE PAR HAATH BAANDHNE KO SUNNAT KAHA HAI.
HUM IN SHA ALLAH! IS HADITH KI SANAD AUR MATAN DONO KA TEHQEEQI WA TANQEEDI JAAIZA PESH KARTE HAI.
IS HADITH KA MATAN SEENE PAR BAANDHNE KE SUNNAT HONE PAR DALEEL NAHI BAN SAKTA HAI:
1⃣. PEHLI WAJEH:
Is Hadith ko Sufyaan Thawri رضي الله تعالى عنه se 6 raawiyo ne riwayat kiya hai. Lekin kisi ne bhi Yahya bin Saeed رضي الله تعالى عنه ke siwa ” علی صدرہ (seene par)” ke alfaaz zikr nahi kiye hai.
Aur Simaak bin Harb se riwayat karne wale 8 rawiyo mein se sirf Sufyan ki ek riwayat mein jo Musnad Ahmed bin Hanbal mein hai, us mein ” علی صدرہ (seene par)” ke alfaaz hai. Baaki Simaak se riwayat karne wale 7 rawiyo ki riwayat mein” علی صدرہ
(Seene par)” alfaaz nahi hai.
Neez, khud Sufyan Thawri se marwi yahi riwayat
●SUNAN DARE QUTNI aur
●MUSNAD AHMED MEIN HADITH NO 21968, 21981 ke tehet aur
●MUSANNAF IBN ABI SHAIBA MEIN HADITH NO. 860, 3934;
●MUSANNAF ABDUR RAZZAQ, HADITH NO 3207;
●SUNAN E KUBRA LIL BAIHIQI HADITH NO. 2328, 3613,
●AL MOJAMUL KABEER LIL TABRANI , HADITH NO 415, 421 ke tehet mazkoor hai.
IN MEIN KISI RIWAYAT MEIN ” علی صدرہ (SEENE PAR)” KE ALFAAZ MAZKOOR NAHI!
Isi tarah ●SAHIH IBN HIBBAN mein bhi “علی صدرہ (Seene par)” ka lafz NAHI HAI.
PATA YE CHALA KI HADITH E HULB KUTOOB E AHAADITH MEIN (RAAQIM KE MUTAALE KE MUTABIQ) 33 ASANID SE MARWI HAI JIN MEIN SE SIRF EK SANAD MEIN MUSNAD AHMED BIN HANBAL MEIN ” علی صدرہ (SEENE PAR)” KA LAFZ MAZKOOR HAI. BAAQI 32 SANAD MEIN” علی صدرہ
SEENE PAR) KA LAFZ NAHI HAI.
LIHAZA TANHA YAHYA BIN SAEED KA
” علی صدرہ
(Seene par) ZIKR KARNA ISTILAAH E MUHADITHEEN KE MUTABIQ ❗”SHAAZ”❗ HAI.
🔹HADITH E HULB رضي الله تعالى عنه KO SIQAH RAWIYO NE RIWAYAT KIYA HAI LEKIN EK SIQAH RAWI YAHYA BIN SAEED NE BAAQI SIQAH RAWIYO KI MUKHALIFAT KI HAI. LIHAZA YAHYA BIN SAEED KI YE RIWAYAT ❗”SHAAZ” ❗WA ❗”NA MAQBOOL”❗ HAI.
2⃣. DUSRI WAJEH – SANAD E HADITH PAR KALAAM:
Hadith e Hulb رضي الله تعالى عنه ki sanad mein 2 rawi ‘Simaak bin Harb’ aur ‘Qubisa bin Halb’ par muhaditheen ne jira ki hai.
❗(NOTE: Agarche unki tauseeq karne wale bhi hai, taaham wahabi Ahle Hadees ke yahan to kisi raawi par agar ek do naaqidin e hadith ki jira bhi mil jaaye to ye log us raawi ko bilkul na maqbool aur Matrook qaraar dete hai aur hadith ko zaeef keh dete hai. Is liye hum unhi ke usool ke mutabiq unko uni ka Aaina dikhate hai.]
AB DEKHIYE KI SEENE PAR HAATH BAANDHNE WALI HADITH KE 2 RAAWI
“SIMAAK BIN HARB ” AUR “QUABISA BIN HALB” DONO RAAWIYO PAR MUHADITHEEN NE KYA JIRAH KI HAI;
“SIMAAK BIN HARB”
1. Sufyan Thawri ne zaeef kaha
2. Ibnul Mubarak ne zaeef kaha
3. Shabi ne zaeef kaha
4. Ahmed bin Hanbal ne Muztarib ul hadith kaha
5. Saleh Jazrah ne zaeef kaha
6. Nasai ne kaha: Jab Simaak kisi Asl (hadith) ko tanha zikr kare to woh hujjat nahi.
7. Ibne Amr ne kaha: woh galti karte the. Muhaditheen unki hadith ko qubool karne mein ikhtilaaf karte hai.
8. Ali bin Madeeni ne kaha: Ikrama se unki riwayat muztarib hai.
9. Yaqoob bin Shaiba ne kaha: Woh mazboot raawiyo mein nahi.
10. Yahya bin Maeen ne siqah kehne ke bawajood unhe zaeef kaha.
11. Saleh bin Muhammad Bagdadi ne Simaak bin Harb ko Zaeef kaha.
12. Abdur Rehman bin Yusuf bin Kharaash ne kaha: Unki hadith mein kamzoori hai.
PATA CHALA KI HAZRAT HULB رضي الله تعالى عنه KI RIWAYAT JO SIMAAK SE MARWI HAI IS MEIN “علی صدرہ (SEENE PAR)” KA LAFZ SIQAH RAAWIYO KE KHILAAF HAI. LIHAZA YE RIWAYAT ❗SHAAZ❗ WA ❗MUNKAR ❗HAI JO ❗NA MAUTABAR❗ WA ❗NA MAQBOOL❗ HAI.
JAB YE NA MAUTABAR WA NA MAQBOOL HAIN TO SEENE PAR HAATH BAANDHNE KE SUNNAT HONE KI HUJJAT WA DALEEL KAISE BAN SAKTI HAI?
ISKE ALAAWA HAMARE PAAS AUR BOHOT SAARI WAJUHAAT HAI IS HADITH KE NA MAQBOOL WA NA MAUTABAR HONE PAR.
GAIR MUQALIDEEN AHLE HADEES KI DUSRI 2⃣ DALEEL:
“Hazrat Wail ibn Hajar رضي الله تعالى عنهfarmate hai ki maine Rasulallah صلی اللہُ علیہِ و آلہِ وسلم ke saath namaz padhi. Aap ne daaye haath ko baaye haath pe seene pe rakha.”
[IBNE KHUZAIMA:1/243, 479]
NOTE: Ahle Hadees ke Motabar Aalim Hafiz Zuber Ali Zaie ne Apni kitab ke pg no 21 par khud is hadith ko Zaeef likha hai.
Aur Ahle Hadees ke dusre bade Mashoor Aalim Muhammad Bin Saleh sahab apni kitab “Arkaan e Islam, pg 271, par likhte hai ki ye hadith Zaeef hai lekin ye seene par haath baandhne wali deegar Ahaadith se zyada sahih hai. Is ka matlab ye huwa ki Ahle Hadees ke nazdeek sab se mazboot daleel yahi hai.
Lekin ye ajeeb baat hai ki Ahle hadees walo ke nazdeek Zaeef hadith Na maqbool wa Mardood hoti hai. Phir bhi Zaeef hadith se seene par haath baandhne ka Sunnat e Sahiha hona kaise sabit hoga?
HUM IN SHA ALLAH! IS HADITH KI SANAD WA MATAN KA TEHQEEQI WA TANQEEDI JAAIZA PESH KARTE HAI.
YE HADITH SEENE PAR HATH BAANDHNE KE SUNNAT HONE PAR DALEEL NAHI BAN SAKTI HAI:
1⃣. PEHLI WAJEH:
Is hadith ki sanad mein “MUAMMAL BIN ISMAIL (wafat: 206 h)” jumhoor Muhaditheen wa naqideen e hadith ke nazdeek Siqah Swaleh hone ke bawajood ZAEEF, KHARAAB HAFIZE WALE, HADITH KI RIWAYAT MEIN KASRAT SE KHATA KARNE WALE AUR MUNKAR UL HADITH THE.
📎DALEEL KE TAUR PAR AIMAH KE AQWAAL DEKHE:
1. IMAM BUKHARI ne farmaya “MUNKAR UL HADITH” the.
2. IMAM ABU HATIM ne Sacha, sunnat ka sakht paaband kaha magar farmaya ki RIWAYAT MEIN KASRAT SE KHATA KARNE WALE THE.
3. IMAM ABU DAWOOD ne unki tareef ki lekin farmaya ki unhe HADITH MEIN WAHAM HOTA THA.
4. MAROZI ne kaha ki Moammal RIWAYAT E HADITH MEIN KHATA KARTE THE.
5. IBN SAAD ne kaha KASRAT SE GALTI KARNE WALE THE.
6. ABU ZARAA RAZI ne kaha: UNKI HADITH MEIN BOHOT KHATA HAI.
7. HAFIZ IBN HAJAR ASQALANI ne farmaya WOH KHARAB HAAFIZE WALE AUR BOHOT ZYADA GALTI KARNE WALE THE.
GAIR MUQALLID AHLE HADEES ULEMA KI NAZAR MEIN ” “MOAMML BIN ISMAIL”:
1. ABDUR REHMAN MUBARAKPURI – Moammal kharab haafiza wale the.
2. ABDUL AZIZ BIN BAAZ ne unhe ZAEEF kaha hai.
3. SULEMAN ALWAAN ne unhe kharaab haafize wala likha hai.
4. IBNE ABDUL WAHHAB NAJDI ne unhe kharaab haafize wala likha hai.
IN TAMMAM DALAAIL SE PATA CHALA KI JUMHOOR MUHADITHEEN AUR KHUD AHLE HADEES ULEMA KE NAZDEEK BHI MOAMMAL BIN ISMAIL “ZAEEF, KASEER UL GALAT KASEERUL KHATA , KHARAB HAAFIZE WALE” AUR IMAM BUKHARI KE NAZDEEK “MUNKAR UL HADITH” HAI.
IMAM BUKHARI KE NAZDEEK UNSE RIWAYAT LENA HI DURUST NAHI.
PHIR AHLE HADEES KAISE UNKI HADITH KO SAHIH KEH SAKTE HAI?
2⃣ DUSRI WAJEH:
HADITH E MOAMMAL KA MATAN GAIR MEHFOOZ HAI.
Ahle Hadees ki Ibn Khuzaima se is daleel mein sirf Moammal bin Ismail ki riwayat mein “علی صدرہ (Seene par)” ke alfaaz marwi hai. Moammal ne tanha iski riwayat ki hai. Jab ki Sufyan Thawri se riwayat karne wale tamaam raawiyo ne ” علی صدرہ (seene par)” ke alfaaz zikr nahi kiye hai.
Moammal bin Ismail is izaafe ko zikr karne mein tanha hai. Lihaza ye izafa munkar wa na maqbool hai. Moammal bin Ismail zaeef wa kaseerul khata raawi hai. Jab woh tanha kisi riwayat ko zikr kare to woh Na Maqbool hoti hai.
Hamare is dawe ki mukammal daleel ke liye Hamare centre ki kitab ka mutala kare.
ISKE ALAAWA HAMARE PAAS AUR BOHOT SAARI WAJUHAAT HAI IS HADITH KE NA MAQBOOL WA NA MAUTABAR HONE PAR.
GAIR MUQALIDEEN AHLE HADEES KI TESRI 3⃣ DALEEL:
Hazrat Wail ibn Hajr رضي الله تعالى عنه se riwayat hai, unhone farmaya: “Main Rasulallah صلی اللہُ علیہِ و آلہِ وسلم ki khidmat mein hazir huwa jab ki Aap masjid jaane ke liye uthe. Aap mehrab mein aaye phir takbeer ke liye dono haatho ko uthaya. Phir daahine haath ko baaye haath par rakh kar apne seene par rakha.”
[●SUNAN E KUBRA – BAIHIQI, BAAB: WADH AL YADAIN ALAS SADR FI AL SALAAH, 2/46]
(Hadith ki sanad ke liye ARC ki kitab “NAMAZ MEIN NAAF KE NEECHE HAATH BAANDHNA” ka mutala kare.)
AHLE HADEES GAIR MUQALIDEEN SUNAN E KUBRA KI IS HADITH KO DALEEL MEIN PESH KARTE HAI.
HUM IN SHA ALLAH! IS HADITH KI SANAD KA TEHQEEQI WA TANQEEDI JAAIZA PESH KARTE HAI.
SANAD E HADITH PAR KALAAM:
1. Hadith e mazkoor ki sanad mein Ek raawi “MUHAMMAD BIN HAJR AL HAZRAMI” hai jo Majrooh hai.
🔸IMAM BUKHARI ne unke baare mein likha: فيہ نظر (●TAREEKH UL KABEER:1/69)
Imam Bukhari jis raawi ke baare mein ye kehte hai woh unke nazdeek “Muttaham” hota hai.
Chunaanche IMAM ZAHBI likhte hai:
Issi tarah Imam Bukhari ki ye aadat hai ki jab woh kisi raawi ke baare mein kehte hai “فيہ نظر ( Fi he Nazarun)” to uska maana ye hota hai ki woh Muttaham hai.(un par jhut ki tohmat hai) Yaani sab se zyada Zaeef wa Na maqbool hai
🔸IBNE JAWZI NE KAHA:
“Unki hadith ko hujjat banana jaiz nahi” (●ZAUFA WAL MATRU KUN: 3/49)
🔸ABU AHMED HAKIM NE KAHA:
“Woh Muhaditheen ke nazdeek Qawi nahi”. (●LISAAN UL MIZAAN, 5/119)
🔸IBN E ADI NE LIKHA:
“Un mein Nazr hai” (●AL KAMIL FI ZUAFA AL RIJAAL, 7/345)
🔸ZAHBI NE KAHA:
“Un se munkar riwayaat hai” (●AL MUGNI FI AL ZUAFA,2/566)
2. IS HADITH KE DUSRE RAAWI ” SAEED BIN ABDUL JABBAR” BHI “ZAEEF” HAI.
🔸IMAM BUKHARI ne likha: Saeed bin Abdul Jabbar bin wail ne apne walid se aur unse Muhammad bin Hajr ne riwayat ki hai. Un se riwayat lena jaiz nahi hai. (●TAREEKH UL KABEER, 3/495)
🔸IMAM NASAI ne farmaya ki woh Qawi nahi hai. (●ZUAFA WAL MATRUKUN, 1/52)
🔸HAFIZ IBN E HAJAR ASQALANI ne “Taqreeb” mein likha ki: Woh Zaeef hai. (●MIZAAN UL AITEDAAL, 2/147, AL TAQREEB: 1/238)
NOTE: KHUD GAIR MUQALLID AALIM HAFIZ ZUBER ALI NE LIKHA: “YE RIWAYAT SAKHT ZAEEF HAI”.
UPAR DIYE GAYE HAWALE PAR MAZEED JAANKAARI KE LIYE “Ahle Sunnat Research Centre” ki 360 pages ki kitab “NAAF KE NEECHE HAATH BAANDHNA” (Musannif: Mufti Raza ul Haq Ashrafi) KA MUTALA KARE.
GAIR MUQALLIDEEN WAHABIYO KE AITERAAZ KA JAWAB
[▪NOTE: Hum wahabi Ahle hadees ka message neeche post kar rahe hai bagair kisi changes ke jaise unhone hume bheja hai.]
AITERAAZ NO 1⃣:
NAMAZ ME NAAF K NEECHE HATH BANDHNA (Sabit Nahi)
1. HADEES : ¤ Hazrat Ali
ne farmaya ki sunnat mein se hai hatheli ko hatheli par namaz mein naaf ke neeche rakhna. [SUNAN ABU DAWOOD]
2. HADEES : ¤ Hazrat Ali
se riwayat hai unhone ne farmaya ki namaz ki sunnat mein se hai hatho ko hatho par naaf ke neeche rakhna. [MUSANAAF IBN ABI SHAIBA, JILD 1, PG 427]
1. Hazrat Ali r.a. ki hadees sakht zaeef hai. (a) iski sanad me1 rawi Abdurrehman bin ishaq al wasti Zaeef, matrook, munkarul hadees hai. Allama A. Hayi luchnawi hanafi is hadees ko naql karke farmate hain… “zaeef hai, iske zaeef hone par sare muhaddissen ka ittefaq hai jaisa k imam an-Nowi ne farmaya hai” (Hashiya Hidaya 1/102)
Sahibe ma’arifatus Sunan ne farmaya: ye jo hazrat Ali r.a. se naaf ke niche hath bandhne ki baat riwayat ki gai hai, to iski isnaad SAABIT nahi hai, isme abdurrehman bin ishaaq al wasti munfarid hai (ye bat bayan karne me akela hai) aor ye rawi MATROOK hai (yani muhaddiseen ne is rawi ko tark kar diya hai) 2/341
AHLE SUNNAT RESEARCH CENTRE KA JAWAB:
BY : MUFTI RAZA UL HAQ ASHRAFI
Sabse pehli baat to ye hai ki Hazrat Ali رضي الله تعالى عنه . ki hadith me “AbdurRahman bin Ishaq al kufi” rawi Na Maqbool Zaeef nahi balki Maqbool hai.
🔸INKE BARE MEIN NAQIDEEN E HADITH KI RAAI MULAHAZA KIJIYE:
1. IMAM IJLI ne unhe “Jaiz ul hadith” kaha. Unki hadith likhi jaati hai. (●AS SIQAT LIL IJALI, 2/72)
2. MUHADDITH HAITHAMI ne unhen MUHADDITH BAZZAR ke hawale se “SWALEH UL HADITH” kaha. (●KASHFUL ASTAR AN ZAWAID IL BAZZAR,1/140)
3. IMAM HAITHAMI ne apni kitab “Almaqsadul ali” mein hadith no.279 bab man la utimmo rukuahu ko ‘Abdur Rahman bin Ishaq kufi’ ki sanad se zikr karke usko “SAHIH” kaha.
4. IMAM TIRMIZI ne unko Zaeef kahne ke bawajud Tirmizi me unki hadith no.741 ko “HASAN GARIB” kaha.
5. GAIR MUQALLID ALIM “SHAIKH ALBANI” ne Hashiya Tirmizi me Abdur Rahman bin Ishaq kufi ki hadith no.1984 ko “HASAN” aur Hadith no.2909 ko “SAHIH LI GAIRIHI” kaha.
Jin logo ne Abdur Rahman rawi ko matruk ya munkar kaha hai unhone is ki koi wajah zikr nahi ki hai. Lehaza ya Jarhe mubham hai aur Muhadditheen ke nazdik Jarhe Mubham namotabar hai.
Khud Maulana Abdulhai lucknawi ne likha hai ki agar kisi rawi ko matruk ya munkar kaha jaye aur uska sabab bayan na kiya jaye to jirah namotabar hoti hai. (●AL RAFAWO WATTAKMIL,1/99)
Lihaza Abdulhai lucknawi saab ke mutabiq bhi Abdur Rahman rawi pe Jirah namaqbul hai.
🔸Abdur Rahman Siqah Adil tabe taba’ie the. Kuch Muhadditheen ne unke hafize ke bare me kalam kiya hai jaisa ki Imam tirmizi ne likha hai, lekin unki hadith ko HASAN bhi kaha hai.
PURI AHLE HADEES WAHABI BERADARI KO CHALLENGE HAI WOH ‘ABDUR RAHMAN’ KO KAZZAB YA MUTTAHAM BILKIZB SABIT NAHI KAR SAKTE.
Isi tarah Abdur Rahman bin Ishaq Kufi se marwi bohot si Maqbool Ahaadith kutoob e Hadith mein maujood hai:
(a) Tirmizi Sharif
(b) Musannaf Ibn Abi Shaiba
(c) Mustadrak Hakim
(d) Musnad Ahmed
WAGAIRAH (ETC)……..
Dusri baat ye hai ki IMAM E AAZAM رضي الله تعالى عنه . ko ye hadith Abdur Rahman se nahi mili hai. Kyuki woh Imam e Aazam ke Shuyukh me nahi.
IMAM E AAZAM ABU HANIFA ki sanad me “Ibrahim nakhai ‘abu Johaifa an Ali radhiallahu anhu hai. Kyuki Ibrahim Nakhai Imam Aazam ke Shaykh aur Ibrahim Nakhai ke Shaykh Abu Johaifa hai aur unke Shaykh Hazrat Ali رضي الله تعالى عنه . hai. Isme koi rawi zaeef nahi.
Abdurrahman bin Ishaq kufi Maqbul rawi hai. Unki kaseer Riwayat ko Muhadditheen ne HASAN aur SAHIH LIGAIRIHI kaha hai.
GAIR MUQALLIDEEN WAHABIYO KE AITERAAZ KA JAWAB
AITERAAZ NO 2⃣:
(b) abu dawood aor ibne abi Shaeba ki riwayat me 1 aor rawi Zyaad bin zaid as suwai hai, ye majhool (unknown) hai. jaisa ke imam abu hatim, imam az zahabi oar imam ibne hajr ne farmaya hai. (at Tahzeeb 3/369, at Meezaan 2939, at Taqreeb 219)
AHLE SUNNAT RESEARCH CENTRE KA JAWAB:
BY : MUFTI RAZA UL HAQ ASHRAFI
DUSRE AITERAAZ KA JAWAB:
Gair Muqallid wahabi motariz ne Hadith e Ali ke rawi “Ziyad bin Zaid Assawai” ko”Majhul (unknown)” likha.
Isse pata chalta hai ki wahabi motariz koi jahil admi hai. Use nahi malum ki mohadditheen ki istilah me majhul rawi ka matlab kia hai. Majhul ki kitni qisme hai.
🔸Wahabi mutariz sahab dekiye. Majhul ki 3 qisme hain.
(1)Majhulul-ain.
(2)Majhululhal zahiran wa batinan
(3)Majhulhal hbatinan la zahiran.
Wahabi sahab Majhul ka matlab muhadditheen ke nazdik “unknown” nahi balki Majhululain wo rawi hai jis se sirf yek muhaddith ne riwayat li hai.
Majhululhal zahiran wa batinan ka matlab hai zahiri taur par aur batini taur par jiski adalat malum na ho. Zahiran jiski adalat maloom ho batinan maloom naho to kasir muhadditheen ne aise rawi ki hadith ko maqbool qarar diya hai.
Agar wahabi motariz ko padhna ataa hai to usool e hadith ki kitaben dekhe.
PURI AHLE HADEES BERADARI KO CHALLENGE HAI WOH YE SABIT KARE KI MAJHUL RAWI KI HADITH MUTLAQ NA MAQBOOL HOTI HAI.
Wahahi motariz sahab kisi hadith ke kisi rawi ko kisi Muhaddith ne majhul kaha to uska matlab ye nahi ki woh rawi unknown hai aur uski riwayat Na maqbool hai. Jaisa ki wahabi motariz ne apni jihalat se samjha.
Wahabi motariz ko ye malum hona chahiye ki “Ziyad bin Zaid Assowai” TABA’IE hai. Unhone Hazrat Qazi Shuraih ke alawa Sahabi e Rasool Hazrat e Abujohaifa se bhi riwayat li hai. Taba’ie hone ki wajah se zahiran woh adil siqa the kyun ki khairulqurun ke rawi ko zahiran adil siqa mana jata hai jabtak ki adalat ke khilaf dalil maujud na ho. (●AL GAYAH LIL IMAM AL SAKHAWI,1/126)
“Ziad bin Zaid” TABA’IE hai AADIL SIQAH hai. Unknown Gair siqah nahi. Agar gair siqah gair adil hai to wahabi motariz dalil se sabit kare.
GAIR MUQALIDEEN KA AITERAAZ NO 3⃣:
HADEES : ¤ Hazrat Anas ne farmaya 3 baate nubuwat ke ikhlaaq mein se hai. Roza ke iftaar mein jaldi karna aur sehri mein taakhir karna aur daaye haath ko baaye haath par namaz mein naaf ke neeche rakhna. [AL JAWHAR AL NAQI ALAA AL BAIHIQI, PG 32, JILD 2; MARIFUL SUNAN, JILD 2, PG 444]
Hazrat Anas r.a. ki riwayat bhi sakht ZAEEF hai, iski sanad me Saeed bin zarbi rawi hai. imam Hakim aor imam ibne hajr ne isko MUNKARUL HADEES kaha hai. (At Tahzeeb, at Taqreeb 2304) khud imam Baihiqi ne ise zikr karke kaha ke “Saeed bin zarbi ise riwayat karne me munrarid hai aor wo QAWEE nahi hai” (mukhtasar al khilafiyat 2/34)
Apne Marifatus Sunan ka hawala bhi ghalat diya hai, ye riwayat is me nahi hai, al joharun Naqi me bhi ye riwayat be sanad hai, sanad wali kitabon ka hawala diya kijie.
AHLE SUNNAT RESEARCH CENTRE KA JAWAB:
BY : MUFTI RAZA UL HAQ ASHRAFI
TEESRE AITERAAZ KA JAWAB:
Hadith e Anas رضي الله تعالى عنه . par wahabi ne jo aietraaz kiya ki uski sanad me “Saeed bin Zarabi” Munkarul hadith hai ye hadith sakht zaeef hai, tehqeeq ye hai ki “Saeed bin Zarbi” ko Mukarul hadith kahna Jarhe Gair mufassar Na Maqbool hai.
Kisi Naqide hadith ke kisi raawi ko zaeef munkar kahne se uska namaqbul hona lazim nahi jab tak ki zaeef munkar hone ki wajah bayan na ki jaye.
Baaz Naqidine hadith ne un par jarhe gair mufassar zikr ki hai jo na motabar hai.
Saeed bin Zarbi ki riwyat taaddude turuq se hasan balki sahih hai.
🔸Jaisa ki IMAM TIRMIZI ne JAME TIRMIZI me HADITH 3544 ko Gareeb kaha fir kaha ki ye dusre tariq se marwi hai yani Hasan hai.
Uske Hashiya me Ahle Hadees Alim Shaikh Albani ne Saeed bin Zarbi ki riwayat ko SAHIH likha.
🔸Imam baihaqi ne shoabuliman1/565 mein Saeed bin Zarabi ki ek riwayat ko maanan sahih likha.
🔸Imam Bukhari ke ustaz Makki bin Ibrahim ne Saeed bin Zarbi se riwayat li hai jo unke motabar hone ki dalil hai
[Shoabul Imaan, 1/565]
🔸Muhaddith Ibnussuni ne unse riwayat li aur kuch jirah nahi ki
[Amal ul yaume wallailah, 1/679]
🔸Imam Maruzi ne unse Hadith riwayat ki aur koi jirah nahi ki.
[Mukhtasaroqiyamillaile wa qiyame ramadan, 1/137]
🔸Muhaddith Ibnuljaad ne unse riwayat ki aur koi jirah nahi ki
[Musnade ibnuljaad, 1/495]
🔸Imame Dar Qutni ne Saeed bin Zarbi ko Ayub ki riwayat me zaeef kaha hai aur yahan Ayub se riwayat nahi balki saeed ke walid Zarbi se hai lihaza ye hadith Zaeef nahi. [● Sunan Darqutni, 1/456]
🔸Muhaddith Ibne Kathir ne bhi Saeed bin Zarbi ko khaas Ayub ki riwayat me zaeef kaha hai unke walid Zarbi ki riwayat me nahi
[Musnad ul faruq, 1/147)
Ab wahabi motariz jawab den ki kisi rawi ko agar “Siqah nahi” , “Qawi nahi” ya “Matruk hai” , “Munkar ul hadith hai”… Kuch naqidin kahen to unki hadith mutlaq namaqbul hoti hai?
- Agar han to iski dalil mutabar kitabse dijiye.
- Hadith Zaeef kabhi Hasan ya Sahih hoti hai ya nahi?
- Kya har hadith e Zaeef namaqbul hai?
- Hadith e Sahih ka matlab kia hai?
- Bukhari wa muslim ke kisi rawi par muhaddisin ki jirah hai ya nahi?
- Hadith e Marfu, hadith e Mauquf, hadith e maqtu ki tarif kijiye.
Agar aap in sawalat ke jawabat denge to apse hadith ke mamle me kuch bola jaega warna bhains ke aage bin bajane se koi faida nahi.
Aur wahabi motariz ka aiteraaz ki Al Jawhar al Naqi mein is hadith ko be sanad riwayat kiya gaya hai to is ke jawab ke liye ARC ki kitab “Namaz mein Naaf ke neeche haath baandhna” (Musannif: Mufti Raza ul Haq Ashrafi) ka mutala kare.
¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤
AHLE SUNNAT RESEARCH CENTRE ® – MUMBAI