TARK-E-RAFAYADAIN PAR AITRAAZAAT KE JAWABAAT

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Bismillah

TARK-E-RAFAYADAIN PAR AITRAAZAAT KE JAWABAAT

RAFAYADAIN PAR AITRAZAAT KE JAWABAAT:

Rafaul-Yadain Sirf Takbeer-e-Tehreemah Ke Waqt Karne Wali Hadees

حَدَّثَنَا ابْنُ أَبِي دَاوُد قَالَ : ثنا أَحْمَدُ بْنُ يُونُسَ قَالَ : ثنا أَبُو بَكْرِ بْنُ عَيَّاشٍ ، عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

 SANAD: Ibne Abi Dawood »»► Ahmad bin Yunus »»► Abu Bakar bin Ayaash »»► Hussain »»► Mujahid (rahmatullahi alaihim)

HADEES: Mujahid (rah.) farmate hain ke, “Maine Hazrat Abdullah bin Umar (raz.) ke Peeche Namaz parhi, Aap ne Is me Kahi’n bhi Rafaul-Yadain Nahi Kiya Sivaaye TAKBEER OULAA (TEHREEMAH) ke, Namaz me.” [Sharah Mu’anil Aasaar – Kitab: As-Salaah – Baab: At-Takbeer 1/225]

Allama Aini (rah.) farmate hain: BI-ISNAADA SAHEEH. [Umdatul Qari 3/8]

Turkmani (rah.) farmate hain: HAAZA SANAD SAHEEH. [Jawahar An-Naqi 2/74]

Allama Nemwi (rah.) farmate hain: SANADIHI SAHEEH. [Aasaar As-Sunan 1/108]

Isi tarah Imam Muhammad (rah.), Tahavi (rah.), Mullah Ali Qari (rah.) waghera ne Is Matan ki Hadees ko SAHIH Tasleem karte hue Is se Ihtijaaj Kiya hai.

GHAIR-MUQALLID ZUBAIR ALI ZAI KI KHIYANAT:

Zubair Ali Zai ne Is HADEES ko mae SANAD [Sharah Mu’anil Aasaar] ke Hawalah se Naqal kiya per SANAD mukammal Naqal nahi ki aur wo Is tarah hai.

SANAD: Abu Bakar bin Ayaash (an) Hussain (an) Mujahid

Ya’ni Zubair Ali Zai ne Is SANAD ke 2 Raavi Ibne Abi Dawood aur Ahmed bin Yunus (rahmatullahi alaihim) ko Apni KHIYANAT me Chhupa daala hai. [Dekhiye Noorul Ainain Page 167; Maktabah Islamiyah – Tiba’: October 2012]

Is KHIYANAT ki wajah Hum Aagey Bayan karenge. In sha’ Allahu Ta’la.

HADEES IBN-E-UMAR (raz.) PER ZUBAIR ALI ZAI KE AITRAZAAT KA JAYEZAH:

AITRAAZ: Zubair Ali ne likha: “Ye rivayat Qari Abu Bakar bin Ayash (rah.) ke WEHAM ki wajah se ZA’EEF hai…………Kisi Ek Qabil A’itemaad Muhaddis ne Iski TASHEEH Nahi ki.” [Mahnama ZarbeHaqq 21, Pg No. 38; Noorul Ainain Pg 168]

Aur Zubair Ali ne Is WEHAM ko sabit karne ke liye, A’imma-e-Muhaddiseen se Is Hadees per 3 Juroohaat Naqal ki hain.

JARAH# 1: Imam Yahya bin Mu’een (rah.) ne farmaya: “Abu Bakar ki Hussain se rivayat Uska WEHAM hai, Is rivayat ki Koi ASAL nahi hai.” [Juz’ Rafaul-Yadain Page 16; Noorul Ainain Page 168]

YAHYA BIN MU’EEN (rah.) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL: Yahya bin Mu’een (rah.) ka Is rivayat ko WEHAM qarar dena aur Iski ASAL ka Inkar karna SAHIH Nahi Kyonke Is Hadees ka SHAHID maujood hai.

SANAD: Muhammad »»► Muhammad bin Aabaan bin Saaleh »»► Abdul Azeez bin Hakeem (rahmatullahi alaihim)

HADEES: Abdul Azeez bin Hakeem (rah.) farmate hain: “Maine Ibn-e-Umar (raz.) ko Namaz ki Ibtida’ me Takbeer-e-Oula kehte waqt Apne Dono Kaano ke barabar Rafaul-Yadain karte dekha. Iske alawah (Namaz me) Kisi aur Jagah Rafaul-Yadain karte Nahi dekha.” [Muatta Imam Muhammad Raqam# 108]

To ma’loom hua ke Is rivayat ki ASAL maujood hai aur Yahya bin Mu’een (rah.) ka Aitraz Is rivayat per SAHEEH nahi. Is rivayat me Muhammad bin Aabaan Za’eef Raavi hain magar Za’eef Hadees se Mutabi’at saabit ho Jati hai. [Khilaafyat Bayhaqi, Musnad Humaydi, Akhbaarul Fuqaha’ waghera] ki rivaayaat bhi Masla’h Waazeh kar deti hain ke Ibn-e-Umar (raz.) Khud bhi Tark Rafaul-Yadain ki rivaayaat ko rivayat bhi karte hain.

AL-JAWAAB AS-SAANI: Kitab [Juz’ Rafaulyadain] Imam Bukhari (rah.) ki Taaleef Nahi hai balke Mahmood bin Is’haq Al-Khiza’i ki Imam Bukhari (rah.) se rivayat hai. Ye Maj’hool Raavi hai aur Iski Kisi MUHADDIS ne Tauseeq Nahi ki. Aur Ye Jhoot bhi bolta hai.

Yahya bin Mu’een (rah.) ki Ye Jarah Imam Bukhari (rah.) ki Khud ki Taaleefaat me nahi milti, Na [Sahih Bukhari] me Na [Tareekh Kabeer] me Na [Tareekh Sagheer] me Na [Aadaab Al-Mufrid] me. Aur to Aur Ibne Mu’een (rah.) ki Apni Kitabo’n me bhi Ye Jarah Mazkoor Nahi. Ma’loom hua ke Mahmood bin Is’haq ne Ye Jhoot bola hai.

JARAH# 2: Ahmed bin Hanbal (rah.) ne farmaya: “Isey Abu Bakar bin Ayash ne Hussain (an) Mujahid (an) Ibn-e-Umar ki Sanad se rivayat kiya hai aur Ye BAATIL hai.” [Masa’il Imam Ahmed rivayat Ibne Haani 1/50; Noorul Ainain Page 168]

AHMED BIN HANBAL (rah.) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL: Hazrat Ibn-e-Umar (raz.) se TARK RAFAUL-YADAIN ki (2) rivaayaat marwi hain.

(i) Ek rivayat wo hai Jo Humne Peish ki hai Jisme SIQAH Taaba’ee Mujahid (rah.) ne Ibn-e-Umar (raz.) ka Amal Peish kiya hai. [Sharah Mu’anil Aasaar 1/225]

عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

(ii) Doosri rivayat wo hai Jisme Hazrat Abdullah bin Umar (raz.) ka Qoul aur Rivayat hai. [Al-‘Illal Darqutni 13/16]

عن حصين ، عن مجاهد ، عن ابن عمر : أنه كان لا يرفع الا في افتتاح الصلاة ، ثم لا يعود.

Imam Ahmed (rah.) ki Ye Jarah Jo Zubair Ali Zai ne naqal ki hai wo (an) Ibn-e-Umar (raz.) wali Is Doosri rivayat per hai Na ke Hamari Mustadal Daleel per Jo ke (an) Mujahid (rah.) per Mauqoof hai. Lihaaza Ye Jarah Hamari Daleel per Peish karna Dhoka hai.

AL-JAWAAB AS-SAANI: Imam Ahmed (rah.) ne Hamari Mustadal Hadees per Jo Jarah Naqal ki hai wo bas Itni hai ke HAAZA KHATA’ (Ye KHATA’ hai) Aur Is Jarah ki wajah bayan karte hain ke, “Nafe’ aur Saalim, Hazrat Ibne Umar (raz.) ki Hadees ko Zyadah Jaante hain aur Mujahid Qadeem Shagirdo’n me se hain aur Kya Nafe’ Zyadah Aa’lam Nahi hain.?” [Masa’il Imam Ahmed Ibne Haani 1/49]

To Jawab hai ke, Naafe’ wa Saalim (rah.) ki rivaayaat Is Hadees ke mukhalif nahi hai balke Yaha’n per Yun Tatbeeq di Ja sakti hai ke Ye 2 Mukhtaleef Auqaat ka Amal hai. Imam Ahmed (rah.) ne Is Hadees ke Kisi Ek Raavi per bhi Jarah Naqal Nahi ki hai. Pas  BAATIL wali aur KHATA’ wali dono Juroohaat Mardood hain.

Hafiz Ibne Hajar (rah.) Rafaul-Yadain karne aur Na karne ki do Ahadees likhne ke ba’d farmate hain: “Dono rivayato’n ka Maf’hoom ye hai ke Hazrat Ibne Umar (raz.) ke Nazdeek Rafaulyadain Karna Zaroori nahi hai, Yehi wajah hai ke Aap ne Ek baar Rafaedain kiya Doosri baar Tark kar diya.” [Fathul Baari – Kitab: Abwaab Al-Azaan – Baab: Rafaul-Yadain Iza Kabbara wa Iza Rak’a wa Iza Raf’a]

Mullah Ali Qari (rah.) likhte hain: “Ibn-e-Umar (raz.) se Saheeh taur per Rafaul-Yadain Karne ke Khilaf sabit ho chuka to Ab Ye Is baat per Mehmool hoga ke Pehli Hadees (Rafaedayn karne ki) Mansooq hai.” [Mauzu’aat Kabeer page 175]

Imam Tahavi (rah.) Is Hadees ke tehat likhte hain: “Ye Ibn-e-Umar (raz.) hain Jinhone Rasoolullah (sallallahu alaihi wa sallam) ko Rafaul-Yadain karte dekha Phir Khud Unhone Aap (sallallahu alaihi wa sallam) ke ba’d TARK kiya to Iska Sabab Yehi hai ke Unke Nazdeek Is Rafa’ ka Naskh sabit ho chuka tha.”

Mazeid likhte hain: “Agar Koi Shaqs kahe ke Ye Hadees MUNKAR hai to Usey Jawab me kaha Jayega, Is per Kya Daleel hai Tum (Ya’ni Mukhalifeen) Is tak Nahi Pohanch sake.?” [Sharah Mu’anil Aasaar 1/225]

JARAH# 3: Imam Darqutni (rah.) ne farmaya: Isko Abu Bakar bin Ayash (rah.) Hussain (rah.) se rivayat karte hain aur ye Abu Bakar ka WEHAM hai Ya Hussain se.”

AL-JAWAAB AL-AWWAL: Imam DarQutni (rah.) ne (an) Ibne Umar (raz.) se Hadees naqal kar ke Jarah ki hai aur Agar Kuch deir ke liye Maan bhi lei’n ke Ye dono Ahadees Ek hi hain bas Matan (Text) ka Iqtilaf hai tab bhi Ye Jarah Durust nahi Jab tak ke Weham ko sabit na kiya Jaaye.

AL-JAWAAB AS-SAANI: Imam Darqutni (rah.) ki Jarah ki wajah bhi Yehi ma’loom hoti hai ke, Unhone Is rivayat ko Isliye Weham kaha Kyonke Ibn-e-Umar (raz.) se Unke Doosre Shagird Isbaat Rafaulyadain rivayat karte hain.

To Hamara Jawab ooper guzar chuka hai ke, Ye 2 Mukhtalif Auqat ke Amal hain. Jab tak Ibn-e-Umar (raz.) ko Naskh ki Daleel Na pohnchi Tab tak wo Rafaul-Yadain karte rahe aur Jab Naskh sabit hua to Tark kar diya.

Phir Zubair Ali Zai ne DOOSRA JAWAB ke tehat Abu Bakar bin Ayash (rah.) ko WEHAM lagi hai Sabit Karne ke liye Ye Jarah Naqal ki hai.

“Abu Bakar bin Ayaash (rah.) Aakhri Umar me IQTILAAT ka Shikaar ho gaye the.”[Dekhiye Noorul Ainain pg 170]

AL-JAWAAB AL-AWWAL: Imam Abu Bakar bin Ayash (rah.), [SAHIH BUKHARI], [MUQADDAMAH SAHIH MUSLIM], aur [SUNAN ARABA’H] ke Raavi hain. Jam’hoor ke Nazdeek SIQAH hain. [Dekhiye Tehzeeb At-Tehzeeb 7/308-311]

Zubair Ali ne Qadeem Edition me Inko Jam’hoor ke Nazdeek ZA’EEF sabit karne ki Koshish ki Lekin Jab Ulema’-e-Ahnaf ne Zubair Ali ki Pol Khol di aur Abu Bakar (rah.) ko Jam’hoor ke Nazdeek SIQAH sabit kiya to Phir Zubair Ali ko Ailaaniyah Rujoo’ karna hi pada aur Tasleem kiya ke Ibne Ayash (rah.) Jam’hoor ke Nazdeek SIQAH hain. [Dekhiye Uska Iqraar Noorul Ainain Pg 168]

AL-JAWAAB AS-SAANI: Ibn-e-Hajar (rah.) Abu Bakar bin Ayash (rah.) ke baare me likhte hain: “Siqah Aabid hai lekin Jab Boorhay (Old) ho gaye to Inka Hafzah Kharab ho gaya Lekin Inse Hadis Likhni SAHEEH hai.” [Taqreeb At-Tehzeeb: 396]

 Ibne Abi Hatim (rah.) farmate hain: “Unse Shareek aur Abu Bakar bin Ayash ke baare me Sawaal hua ke Kiska Hafzah Zyadah hai to Unhone farmaya Dono barabar hain Magar Ibne Ayash (rah.) ASAHUL KITAB hain.” [Tehzeeb 12/35]

Aur Ibne Adi (rah.) farmate hain: “Maine Inki Koi Hadees MUNKAR Nahi dekhi Jab ke Unse rivayat Karne wala SIQAH ho. [Tehzeeb At-Tehzeeb 12/35]

(Aur Is Hadees me Abu Bakar bin Ayash se rivayat karne waale Ibne Abi Shaibah aur Ahmed bin Yunus dono Siqah Raavi hain).

To ma’loom hua ke Abu Bakar bin Ayash (rah.) ka Haafzah Utna KHARAB Nahi tha ke Inki Ahadees ko Radd kar diya Jaaye. Ba-qoul Ibn-e-Hajar (rah.) Inse Hadees likhna SAHIH hai.

AL-JAWAAB AS-SAALIS: Abu Bakar bin Ayaash (rah.) per Ikhtilaat ki JARAH Naqal karna Zubair Ali ko Koi Faydah Na dega. Kyonke Aise Raavi Jinka Haafzah Kharaab ho Jaaye Unki Hadees ke baare me Muhaddiseen Kiraam Usool bayan karte hain.

Ibne Kaseer (rah.) likhte hain: “Aise Logo’n se Jisne IKHTILAAT se Pehle suna hai Wo Rivayat Maqbool hai aur Jisne ba’d me suna hai Ya SHAKK hai (Ke Ikhtilaat se pehle suna ya ba’d me) To Unki Rivayat MAQBOOL Nahi hai.” [Ikhtisaar Uloom Al-Hadees page 166]

To ma’loom hua ke Aise Raavi ki rivayat Jiska Haafzah Kharaab ho gaya ho to Uski Wo Rivayatei’n SAHEEH shumar hongi Jo Usne Haafzah Kharaab hone se Pehle rivayat ki hain.

Chunacha Zubair Ali ne MUKHTALAT Raavi ke baare me Ek Usool bayan kiya hai: “SAHEEHAIN me Jis Mukhtalat wa Mutaghayyar Al-Hifz Raavi se Istedlaal kiya gaya hai Iski Daleel Ye hai ke Uske Shagirdo’n (Students) ki rivaayaat Ikhtilaat se pehle ki hain (Illa Ye ke Takhsees sabit ho Jaye).” [Noorul Ainain page 95]

Aur ek Jagah likha ke: “Mukhtaliteen ki SAHEEHAIN me Bataur Hujjat Rivaayaat ka Matlab Ye hai ke Wo Ikhtilaat se Pehle ki hain. Ye Qoul doosre Qaraa’in ki Roshni me Bilkul SAHEEH hai.” [Maqalaat 1/435]

To Zubair Ali Sahab ke Apne In Usoolo’n se Ye Waazeh ho gaya ke SAHEEHAIN[Ya’ni Bukhari wa Muslim] me Mukhtalat Ya Kharaab Haafzah waale Raavi ki Rivaayaat Jin Shaagirdo’n (Students) se marwi hain wo Shaagird Haafzah Kharaab hone se Pehle ke Raavi hote hain.

Chunacha Hamari Peish kardah TARK RAFAUL-YADAIN wali Hadees Jiski TAKHREEJ Imam Tahavi (rah.) ne ki hai, Usme Abu Bakar bin Ayaash (rah.) se rivayat karne waale Unke Shagird hain Ahmed bin Yunus (rah.).

Lekin Zubair Ali ne Fareib dete hue Ahmed bin Yunus (rah.) ko SANAD se hi Ghayab kar diya. Is Fareib ki wajah Ye thi ke Ahmed bin Yunus (rah.), Abu Bakar bin Ayaash (rah.) ke Qadeem As-Samaa’ Shagird the Ya’ni Unhone Is Hadees ko IKHTILAAT se pehle suna hai. Aur Ye Hadees Bilkul SAHEEH hai.

AHMED BIN YUNUS (rah.) KA IQTILAAT SE PEHLE SUNNE KA SABOOT:

Ab Hum [SAHIH BUKHARI] ki Ek Hadees per Nazar daalte hain to Iski Ek rivayat me Abu Bakar bin Ayaash (rah.) se Unke Shagird Ahmed bin Yunus (rah.) rivayat karte hain.

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ حَدَّثَنَا أَبُو بَكْرٍ يَعْنِي ابْنَ عَيَّاشٍ عَنْ حُصَيْنٍ عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ أُوصِي الْخَلِيفَةَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ وَأُوصِي الْخَلِيفَةَ بِالْأَنْصَارِ الَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِ أَنْ يُهَاجِرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَقْبَلَ مِنْ مُحْسِنِهِمْ وَيَعْفُوَ عَنْ مُسِيئِهِمْ. { كِتَاب تَفْسِيرِ الْقُرْآنِ – بَاب وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ}

SANAD: Ahmed bin Yunus »»► Abu Bakar Ya’ni Ibn-e-Ayaash »»► Hussain »»► Amr bin Maimoon »»► Umar (raz.)..

To sabit hua ke Ahmed bin Yunus (rah.) SAHEEHAIN ke Raavi hone ki wajah se Zubair Ali ke Usool ke Tehat Ye Qadeem As-Sama’ Shagird hue aur Unhone Abu Bakar bin Ayaash (rh.) se Ikhtilaat (Hafzah Kharaab hone) se Pehle Rivayat ki hai.

Chunacha Is Rivayat ko SHAHEED karne ke liye Zubair Ali Zai ne Jo IKHTILAAT ka Ilzaam Abu Bakar bin Ayaash (rah.) per Lagaaya hai Uske Khud ke hi bayaan kardah Usoolo’n se BAATIL saabit hua. Aur Ye Hadees SAHEEH saabit hui.

Jab Ye Hadees Usool-e-Hadees ki Roshni me SAHEEH saabit ho gayi hai to Phir Is Hadees per MUHADDISEEN ka Aitraaz karna Ya Phir Abu Bakar bin Ayash (rah.) per WEHAM ka Aitraz karna Mardood hai.

AITRAAZ: Zubair Ali ne Ikhtilat sabit karne ke liye mazeid likha: “Imam Bukhari (rah.) ne Tafseel se bataya hai ke Qadeem Zamane me Abu Bakar bin Ayash (rah.) is rivayat ko (an) Hussain (an) Ibraheem (an) Ibne Mas’ood Mursal (Munqata’) Mauqoof bayan karte the aur Ye baat Mehfooz hai. Pehli baat (Ye Mutanaaze’ Hadees) Khata’ Faahish hai Kyonke Isne (Ya’ni Ibne Ayaash) ne Isme Ibne Umar (raz.) ke As’haab ki Mukhalifat ki hai. Imam Bukhari (rah.) ka Ye Qoul Jarah Mufassar hai Jo Allah ki Qasam Mundamil nahi ho sakti. [Nasbur Raayah 1/409; Noorul Ainain Page 170]

Iske ba’d Zubair Ali ne [Page 171] per Hussain (rah.) se rivayat ki Takhreej ki hai.

IMAM BUKHARI (rah.) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL: Imam Zayla’i (rah.) ne Jo likha: “Imam Bukhari (rah.) ne Tafseel se bataya hai……….bayan karte the aur Ye baat Mehfooz hai.”

Ye Imam Bukhari (rah.) ka Qoul Nahi hai. Imam Bukhari (rah.) ki taraf Mansoob Kitab [Juz’ Rafaedayn] me bhi Ye Qoul maujood nahi hai albattah Usme Itna Zaroor hai ke “Abu Bakar bin Ayash ne Ibne Umar (raz.) ke As’haab ki Mukhalifat ki hai.” Lekin Ye Qoul bhi Imam Bukhari (rah.) ki Khud ki Taaleef (Likhi hui Kitab) me bhi Nahi. Aur Na [Nasbur Raayah] me Iski Mukammal SANAD maujood hai.

Yaad rakhei’n ke Kitab [Juz’ Rafaulyadain] Imam Bukhari (rah.) ki Taaleef nahi hai balke Mahmood bin Is’haq ki hai Jo Imam Bukhari (rah.) se rivayat karta hai.

Zubair Ali ne Jo (Naam Nihaad) TAKHREEJ peish ki hai isme se Koi Ek SANAD bhi Abu Bakar bin Ayash (an) Hussain (an) Ibraheem Naqa’i ki maujood Nahi hai. Ye (Naam Nihaad) Takhreej sirf Dhoke se zyadah Kuch Nahi.

AL-JAWAAB AS-SAANI: Agar Ek Lamhah ke liye Ye maan bhi liya Jaaye ke Ye Jarah Imam Bukhari (rah.) se Saabit hai tab bhi Ye Jarah Qabil-e-Qubool nahi Kyonke Imam Bukhari (rah.) ne Abu Bakar bin Ayash (an) Ibraheem Naqa’i (an) Hussain (an) Ibn-e-Mas’ood (raz.) ki Sanad se Ek bhi Hadees peish nahi ki aur Na Kisi Hadees ki Kitab me Is SANAD ki Koi Hadees maujood hai.

Aur Humne Usool-e-Hadees ki Roshni me sabit kar diya hai ke, Ibne Ayash (rah.) ne Ye Hadees IKHTILAAt se pehle suni hai.

Ye Kya Ajeeb baat hui ke Imam Bukhari (rah.) Khud hi Ibne Ayash (rah.) se[SAHIH BUKHARI] me Ahadees Le aayei’n aur Unhi per IKHTILAAT ki Jarah bhi karei’n.? Sahih baat to Ye hai ke Imam Bukhari (rah.) ki taraf Mansoob Ye Jarah Sabit nahi balke KHATA’ (Ghalti) hai.

HADEES KO SHAAZ SABIT KARNE KI KOSHISH:

Zubair Ali ne likha: “Abu Bakar bin Ayash (rah.) ne Aakhri Umar me Hafzah Kharab hone ke ba’d Jo rivayat bayan ki hai isme Inhone bohat se SIQAH Raaviyo’n ki Mukhalifat ki hai, Lihaza Unki Ye rivayat SHAAZ hui. Aur Shaaz Mardood ki Ek Qism hai.” [Noorul Ainain Page 172]

AL-JAWAAB AL-AWWAL: Ye Aitraz bhi bilkul BAATIL hai Kyonke Hazrat Ibne Umar (raz.) se Sajdo’n ke darmyan Rafaul-Yadain ka bhi Isbaat sabit hai. Ab Humei’n bhi Ye kehne ka Haqq pohanchta hai ke, Rukoo’ se pehle aur ba’d me Rafaul-Yadain karne ki Rivaayaat Sajdo’n ke darmyan Rafaul-Yadain karne waali rivaayaat ke Khilaf hone ki wajah se SHAAZ hain.

Ab Ghair-Muqallideen Sajdo’n ke darmyan bhi Rafaul-Yadain karna shuroo’ kar dei’n. Agar Ghair-Muqallideen ye kehte hain ke Sajdo’n ke Darmyan Rafaul-Yadain ka TARK sabit hai to Phir Hamari Peish kardah Hadees se bhi TARK hi sabit hota hai.

Agar Is Hadees ko SHAAZ sabit karna hi hai to Ghair-Muqallideen ko chahiye ke Rukoo’ se pehle aur ba’d ke Rafaul-Yadain per Rasoolullah (sallallahu alaihi wa sallam) se DAWAAM (Hameshgi) Sabit karei’n Ya Phir Bilkul AKHRI Namaz me Is Rafaul-Yadain ko Karna sabit karei’n aur Ghair-Muqallid Taa Qayamat tak bhi Ye sabit nahi kar sakte.

AL-JAWAAB AS-SAANI: Humne Usool-e-Hadees ki Roshni me ooper sabit kar diya hai ke, Ye rivayat IKHTILAT se pehle ki hai to In ke Hifz per Koi Kalam nahi.

Ibne Kaseer (rah.) likhte hain: “Agar Ek SIQAH Raavi aisi rivayat bayan kare Jisme Wo Logo’n ki Mukhalifat kare to Ye rivayat SHAAZ Ya’ni Mardood hai. Is Baab me Wo rivayat Nahi Jo Siqah bayan kare aur Doosre Bayan na karei’n balke Agar Raavi AADIL ZAABIT HAAFIZ ho to Ye Maqbool hoti hai. Agar Isey Radd kar diya Jaaye to Is qism ki bohat si rivaayaat Radd ho Jati hain aur Bohat se Masaa’il Dalaa’il se Khaali ho jaate hain.” [Ikhtisaar Uloom Al-Hadees]

Mazeid Likhte hain ke, “Agar Tafarrud karne wala Hafiz na ho Magar Aadil Zaabit ho to Uski rivayat HASAN hoti hai aur Agar Ye SHART Na Paayi Jaaye to phir Ye rivayat Mardood hoti hai.” [Ikhtisaar Uloom Al-Hadees]

Abu Bakar bin Ayash (rah.) Siqah wa Sudooq hain Jiska Iqraar Khud Zubair Ali Zai ne kiya hai. Haqeeqat to Ye hai ke Ibne Ayash (rah.) ne Koi Mukhalifat nahi ki hai aur Agar Mukhalifat ka Ilzaam agar Kisi per lagta hai to phir Mujahid bin Jabeer (rah.) per Lekin Ye Zabardast SIQAH Taaba’ee hain.

Jab ke Aham nuktah yahan per ye bhi hai ke Mujahid (rah.) ne bhi Koi Mukhalifat nahi ki hai balke Yahan mumkin hai ke, Ibne Umar (raz.) NASKH ka Ilm hone se pehle Rafaul-Yadain karte the aur ba’d me Jab Rafaul-Yadain ke Naskh ka Ilm hua to TARK kar diya ho aur Isey Mujahid (rah.) ne dekh liya ho aur Isko bayan kiya ho.

Lihaaza Ye Hadees Mukhalif nahi, Is per SHAAZ ki Jarah Mardood hai.

Aur Agar Koi Kahe ke, Shayad Ibne Umar (raz.) Rafaul-Yadain Bhool gaye to Jawab ye hai ke Jo Amr din Raat Kayi dafa’h peish aata hai Usko Bhoola Nahi Jata. Aur Agar bhool hui bhi hai to Ek Jagah ho sakti hai Jab ke Rafaul-Yadain Namaz me kayi Jagah per hota hai to In sab Jagaho’n per Kaise Bhool ka Shikaar ho gaye.?

Aur Waqe’ me Bhool hui hai to Phir Ye DALEEL-E-AKBAR hai ke Rafaul-Yadain SUNNAT nahi aur Rozaanah Nahi hua karta tha.

Is darj baala Tehqeeq se ma’loom hua ke, Ibne Umar (raz.) se TARK RAFAUL-YADAIN ki Mauqoof Hadis SANADAN aur MATANAN bilkul SAHIH aur SABIT hai.

SAHEEHAIN KE RAAVI PER JARAH KARNE WALA BID’ATI:

Ulema’-e-Ahnaaf ne SAHEEHAIN (Bukhari wa Muslim) ke Raaviyo’n per Ilzaami Taur per A’immah Jarah wa Ta’deel se JARAH Naqal ki to Zubair Ali Zai ne Unko BID’ATI aur MUSALMANO KI RAAH KE KHILAF chalne wala sabit karna chaha.

Chunacha likhta hai: “Magar Kise Ma’loom tha ke Aisa Daur aane waala hai Jab Musalmano ki Raah ke khilaf chalne waale BID’ATI SAHEEHAIN (Bukhari wa Muslim) ki Ahadees aur RAAVIYO’N per Andha Dhund Hamlay karenge.”

Phir Iske ba’d Maulana Sarfaraz Safdar (rah.) aur Habeebullah Deirwi Deobandi ki Kitabo’n se Kul 8 Hawalaat diye hain Lekin Inme se Koi bhi Hadees SAHEEHAIN ki nahi hai Albattah Raavi SAHEEHAIN ke hain.

Lekin Zubair Ali Logo’n ko Ye baawar karaana Chaah raha tha ke Ulema-e-Deoband ne Saheehain ki Ahadees per hi Jarah naqal ki hai.

Chunacha Mazeid likhta hai: “Ye Log Saadah Loh Musalmano me SAHEEHAIN ki Izzat me Kami ki Koshish karenge magar Chaand ki taraf Thookne waale ka Thhook Uske Munh per hi padta hai. In sha’ Allah Bid’atiyo’n ki Ye Koshishei’n bilkul hi Raaigaa’n (Waste) Jayengi.” [Dekhiye Noorul Ainain Page 32, 33]

ZUBAIR ALI ZAI APNE HI USOOL SE BID’ATI:

Zubair Ali Zai ki In Ibarato’n se ma’loom hua ke, Abu Bakar bin Ayash (rah.) Jo [SAHIH BUKHARI] ke Raavi hain Un per JARAH Naqal kar ke Wo Khud ke hi bataaye hue Usool se BID’ATI hai aur MUSALMANO KI RAAH KE KHILAF CHALNE WALA aur USKA THHOOKA USKE MUNH PER aur Uski KOSHISH RAAIGAA’N hai.

ULEMA’-E-AHNAAF KI JARAH KI HAQEEQAT:

Raaviyo’n per JARAH QADAH karna Ulema’-e-Ahnaf ka Usool Nahi hai balke Ye Mukhalifeen ka Usool hai. Hadees ke Ma’mool biha aur Ghair Ma’mool biha hone ke liye Ahnaf ke Usool Kuch aur hain. Pas Mukhalifeen ke Zulm ko Zaahir karne ke liye Ahnaf Ilzaami taur per Mukhalifeen ke Usool ke Mutabiq Raaviyo’n per JARAH Naqal karte hain Na ke Haqeeqi taur per.

Waha’n Andaaz Ye hota hai ke Jis Hadith par HANAFIYAH amal karte hain Wo Tum (Ghaer-Mukallidin wa Mukhalifeen) ke Usool ke mutabiq bhi Ma’mool biha aur Qaabil-e-Hujjat hai ke SAHEEH aur QAWI AS-SANAD hai aur Jis Hadees par Tum Log amal karte ho Wo Khud Tumhaare Usool ke mutabiq bhi Ghair Ma’mool biha aur NA QABIL-E-HUJJAT hai ke Wo Za’eef As-Sanad hai.

Qara’een-e-Kiraam! Alhamdulillah, Is SAHIH HADEES per Zubair Ali Zai ke Tamaam Shubhaat wa Wasawis Jo Unki Kul Kaa’inaat thi ka Mukammal Jawab de diya hai. Ahnaf se Mehaz Adawat, Bughz aur Dushmani me Zubair Ali ne SAHIH HADEES ko SHAHEED kar ke JHUTLANA chaaha Lekin Haqq ba-Zaroor GHALIB aayega.

Akheer me Zubair Ali Zai Khud ke hi Usool se Saheehain ke Raavi Abu Bakar bin Ayash (rah.) per Jarah Naqal kar ke BID’ATI, Musalmano ki Raah ke Khilaf Chalne wala Sabit hua.

Hazrat Abu Bakr Siddeeq Radiallahu Anhu Aur Rafayuldayn

Sawaal: Dr. Shafiq-ur-Rehmaan Gair-Muqallid ne apni kitab “Namaz-e- Nabiwi” me Hazrat Abu Bakr Siddeeq Radiallahu Anhuki taraf mansub ek rivayat naql ki ke wo namaz me rafa’yadayn karte the. Is kitaab ki Tahqeeqo Takhreej Zubair Ali Zai ne ki hai. Humne to suna hai Hazrat AbuBakr Siddeeq Radiallahu Anhu Tarke Rafa’yadayn par amal Pairaa the aur Rafa’yadayn ki koi rivayat unse Saheeh sabit nahi. Baraae Meherbaani Tehqeeqi Jawab Inayat farmaye.

Wassalaam,

Bilal Akbar, Azad Kashmir

Al Jawaab: Haamidanwwa Musalliyaa

Dr. Shafiq-ur-Rehmaan ne jo rivayat Naql ki wo ye hai:

“Maine Sayyadna Abu Bakr Siddeeq Radiallahu Anhu ke peeche Namaz padhi, wo Namaz ke shuru me, Ruku se pehle aur Jab ruku se sar uthaate to apne dono haath (kandho tak) uthaate the aur kehte the Maine Rasulullah Sallallahu Alaihi Wasallam ke peeche namaz padhi to Aap Sallallahu Alayhi Wasallam bhi namaz ke shuru me, Ruku se pehle aur ruku se sar uthane ke baad (isi tarah) Rafa’yadayn karte the.” [Namaze Nabwi Pg: 206]

IS RIVAYAT KA HAAL:

Hazrat AbuBakr Siddeeq Radiallahu Anhu ki taraf mansoob ye rivayat sakht Zaeef hai aur Hazrat AbuBakr Radiallahu Anhu ke us amal ke khilaf hai jo unse Sanad-e-Saheeh se Sabit hai. Mazeed ye ke ye rivayat khud Gair-Muqallideen ke us amal ko bhi sabit nahi karti jo wo karte hai. Tafseel ye hai:

(i): Zoafe Rivayat:

Ye rivayat Sunan Al-Kubra Lil Baihaqi [Jild:2 Pg:73] Me maujud hai. Iski Sanad me ek raavi Abunnoamaan Muhammad Bin Fazl Assadusi Al-Ma’ruf “Aarim” hai. Taqreeban 213Hijri me iska Haafiza mutagayyar hogaya tha. [Al Meezaan LizZahabi: Jild:4 Pg:7 Wagairah] Jiski wajah se ye Ikhtilaat ka shikaar ho gaya tha aur iski Aql Zaail hogai thi. Isliye is raavi par Imaam Bukhari Rahimahullah, Imaam Abu Daud Rahimahullah samet deegar bohot se Muhaddiseen ne yahi Jarah ki hai. Maslan:

1: Imam Bukhari Rahimahullah 652H : “Muhammad Bin Fazl Abunnoamaan Assudusi Al-Basri ko ‘Aarim’ bhi kehte hai, Taqreeban 213Hijri me iska Haafiza Mutagayyar ho gaya tha.”

[Taareekhul Kabeer Lil Bukhari, Jild:1 Pg:208 Raqmut Tarjamah:654]

2:
Imam Abu Dawood Rahimahullah 275H
[Azzuafaa AlKabeer Lil Aqeeli, Jild:4 Pg:121,122]

3: Imam Abu Haatim Ar Raazi Rahimahullah 277H
[Al Jarah Wat Taa’deel Lir Raazi, Jild:8 Pg:69,70, Siyar Aa’laamun Nubalaa’ Liz Zahabi Jild:7 Pg:464]

4: Imam Musa Bin Hammaad Rahimahullah
[AzZuafaa AlKabeer Lil Aqeeli Jild:4 Pg:122, Al Kifayah Fee Ilmur Riwayah Lil Khateeb Pg:136]

5: Imam Ibraheem AlHarbi Rahimahullah 285H
[AlKifayah Fee IlmurRiwayah LilKhateeb Pg:136, AlKawaakibun Nayyiraat Li Ibnul Kiyaal Pg:99]

6: Imam Aqeeli Rahimahullah 322H
[AzZuafaa AlKabeer Lil Aqeeli Jild:4 Pg:121 wagairah]

7: Imam Ibne Abi Haatim ArRaazi Rahimahullah 327H
[AlJarah Wat Taa’deel LirRaazi Jild:8 Pg:69]

8: Imam Umyatul Ahwaazi Rahimahullah
[AzZuafaa AlKabeer Lil Aqeeli Jild:4 Pg:123 Wagairah]

9: Imam Ibne Hibban Rahimahullah 354H
[Tahzeebut Tahzeeb Li Ibne Hajar Jild:5 Pg:285, Siyar Aa’laamun Nubalaa Liz Zahabi Jild:7 Pg:465, Azzuafaa Wal Matrookeen Li Ibne Jauzi Jild:2 Pg:91,92]

10: Imam AbulWaleed AlBaaji 474H
[AtTaa’deel WatTajreeh LilBaaji Jild:2 Pg:675,676]

11: Imam Ibnul Jauzi Rahimahullah 558H
[AzZuafaa Wal matrookeen Li Ibne Jauzi Jild:3 Pg:91,92]

12: Imam Ibne Salaah Rahimahullah 642H
[Muqaddamah Ibne Salaah Pg:378]

13: Imam Nawawi Rahimahullah 676H
[Taqreeb Ma’ Tadreeb Jild:3 Pg:323,329]

14: Imam Abul Hajjaaj Al Mizzi Rahimahullah 742H
[Tahzeebul Kamaal Lil Mizzi Jild:9 Pg:272,273]

15: Imam Zahabi Rahimahullah 748H
[Al Ibr LizZahabi Jild:1 Pg:195, Tazkiratul Huffaaz Liz Zahabi Jild:1 Pg:301]

16: Imam Ibne Kaseer Addamishqi 774H
[Al Baa’isul Hadees Li Ibne Kaseer Pg:239]

17: Imam Iraaqi Rahimahullah 804H
[Fat’hul Mugees Lil Iraaqi Pg:454,459,460]

18: Imam Ibne Hajar Asqalani Rahimahullah 852H
[Taqreeb Li Ibne Hajar Jild:2Jild: Pg: Pg:547 , Tahzeeb Li Ibne Hajar Jild:4 Pg:258]

19: Imam Abu Bakr Siyuti Rahimahullah 911H
[Tadreebur Raavi LisSiyuti Jild:2 Pg:323,329]

20: Imam Ahmad Bin Abdullah AlKhazraji Rahimahullah 923H
[Khulasah Tahzeeb Tahzeebul Kamaal Lil Khazraji Pg:356]

21: Imam Muhammad Bin Ahmad AlKiyaal Rahimahullah 926H
[AlKawaakibun Nayyiraat Fee Ma’rifah Min Akhtalata MinarRuvaatusSiqaat Li Ibnul Kiyaal Pg:97,98]

22: Imam Ibnul Ammaad Al Hambali Rahimahullah 1089H
[Shazraatuz Zahab Li Ibnul Ammaad Jild:2 Pg:159]

Mindarjah baala Aimmah ke nazdeek ‘Muhammad Bin Fazl Sudusi’ Mukhtalit aur Mutagayyarul Haafizah Raavi hai aur aise raavi [Muhammad Bin Fazl] ke baare me Imam Ibne Hibban Rahimahullah ne ek Qaaidah bayan kiya he:

“Akhri Umr me ye ikhtilaat ka shikaar ho gaya tha, Yaha tak ke iski ye halat hogai thi ke isko ye pata bhi nahi chalta tha ke main kya keh raha hu, isliye iski Hadees me munkar baate aagayi, lihaza iske Muta’khireen shagirdo me se kisi ne rivayat naql ki to un rivayaat se ruk jaana wajib hai. Agar Is baat ka ilm na ho sake ke kaunsi rivayat qadeem shagird se marvi he aur kaunsi Muta’khir shagird se to aisi rivayaat Matrook qarar di jayegi, Kisi bhi rivayat ko daleel nahi banaya jayega.” [Tahzeebut Tahzeeb Li Ibne Hajar Jild:5 Pg:258]

Is Qaaide se mal’oom hua ke Muhammad Bin Fazl ka jo shagird Qudamaa [awwal umr ke shagird] me se na ho balke Muta’akhireen shagirdo me se ho to usse marvi rivayat Matrook qarar payegi, Zaire bahas rivayat me unse rivayat karne wale Muhammad Bin Ismaeel Assulami Qudamaa Shagirdo me se nahi hai balke Muta’khireen shagirdo me se he.

Chunanche Mashoor Muhaddis Allamah Naimwi Rahimahullah Likhte hai:
“Is Hdees ki sanad me Abunnoaman Muhammad Bin Fazl Assadusi waqea he jo siqah the magar aakhiri Umr me unka Hafizah mutagayyar ho gaya tha, unse rivayat karne wala Abu Ismaeel Assulami iske Mutaqaddimeen Shagirdo me se nahi hai.”[At-Taa’leequl Hasan Pg:114]

Lihaza ye Rivayat Zaeef aur Na’qabil-e-Hujjat  hai.

(ii): Hazrat Abu Bakr Siddeeq Radiallahu AnhuKe amal ke Khilaaf:

Wazeh rahe ke ye zaeef rivayat Hazrat Abu Bakr Siddeeq Radiallahu Anhu Ke us amal ke Khilaaf he jo unse basanade Saheeh sabit hai. Chunanche Imam AbuBakr Ismaaeeli Rahimahullah Apni sanad se naq karte hai:

Hazrat Abdullah Bin Mas’ood Radiallahu Anhu Farmate hai “Maine Rasulullah Sallallahu Alaihi Wasallam, Hazrat Abu bakar Radiallahu AnhuAur Hazrat  Umar Radiallahu AnhuKe saath namaz padhi, unhone puri namaz me sirf Takbeere Tehreemah ke waqt Rafa’yadayn ki.”

[Kitabul Muajjam, Imam Ismaeeli Jild:2 Pg:692, Sunan Kubra Imam Baihaqi Jild:2 Pg:79]

(iii): Ye Rivayat Khud Gair Muqallideen Ke Is Amal Ko Bhi Sabit Nahi Karti:

Hazrat AbuBakr Siddeeq Radiallahu AnhuKi taraf mansub ye rivayat khud Gair-Muqallideen ke is amal ko sabit nahi karti. Isliye ke:1: Gair Muqallideen ke yahaa Rafa’yadayn karna Farz ya Wajib hai.

[Rafa’yadayn Farz hai Az:Mas’ood Ahmad Gair-Muqallid, Majmuah Maqaalaat Par Salfi Tehqeeqi Jaizah Az:Raees Nadvi Gair Muqallid Page:246]

Lekin is zaeef rivayat me na farz ka lafz he aur na Wajib ka.

2: Gair Muqallideen ke nazdeek Rafa’yadayn na kare to namaz nahi hoti. Chunanche Raees Nadvi Sahab ne likha:
“___Aur bawaqte Rukua’ Rafa’yadayn wala farz bhi anjaam na dene ke sabab saare deobandiyah ki namaz baatilo kal adm hoti hai.”
[Majmuah Maqaalaat Par Salfi Tehqeeqi Jaizah Az Raees Nadvi Gair Muqallid Page:246]

Jabke is za’eef rivayat me iska Qat’an Zikr nahi hai.

3: Gair-Muqallid Teesri Rakat ke Shuru me bhi Rafa’yadayn karte hai.

[Namaze Nabvi Pg:206, Aapke masail aur unka hal az mubasshir ahmad rabbani Gair Muqallid Pg:120]

Aur is zaeef rivayat ka matan dekhne se mal’oom hota he ke isme teen maqam ki Rafa’yadayn to moj’ood hai. Chauthe maqam (tisri rakat ke shuru me) ki Rafa’yadayn ka naamo Nishaan tak nahi.

Mal’oom hua ye rivayat khud Gair-Muqallideen ke “amal” ko bhi sabit nahi karti. Pas ise pesh karna apne mauqaf aur amal se jahalat ki daleel he. Gair-Muqallideen ko chahiye ke wo pehle ye dekh liya kare ke Daawa aur Daleel me Mutabaqat bhi hai ya nahi ? Naa mal’oom inhe aisi zaeef rivayaat jama’ karne ka waalihaanah junun kyu he jo inke “mazhab” ko sabit hi nahi karte!

Khulasah-e-Kalaam:

Dr. Shafiq-ur-Rehmaan Sahab ka is zaeef rivayat ko pesh karna aur Zai Sahab ka isko saheeh kehna batil hai

.

 ABU BAKR BIN AYAASH RadiALLAHO Anhu PAR AITRAZ KA MUNH TOD JAWAB:

حَدَّثَنَا ابْنُ أَبِي دَاوُد قَالَ : ثنا أَحْمَدُ بْنُ يُونُسَ قَالَ : ثنا أَبُو بَكْرِ بْنُ عَيَّاشٍ ، عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

Tarjuma’h: Ibne Abi Dawood -> Ahmad bin Yunus -> Abu Bakar bin Ayaash -> Hussain -> Mujahid (rah.) farmate hain ke, “Maine Hazrat Abdullah bin Umar (raz.) ke Peeche Namaz parhi, Aap ne Is me Kahi’n bhi Rafaul-Yadain Nahi Kiya Sivaaye TAKBEER AULAA (TEHREEMAH) ke, Namaz me.” [Sharah Muanil Aasaar Hadees# 125]

Shuroo’ me Zubair Ali Za’i ne Is HADEES ko ZA’EEF saabit kar ke SHAHEED karne ke liye Iske Ek Raavi Abu Bakar bin Ayaash (rah.) ko SAHIH BUKHARI aur MUQADDAMAH SAHIH MUSLIM aur SUNAN ARABA’H ke Raavi hone ke ba-wajood JARAH Naqal kar ke ZA’EEF saabit Karne ki Koshish ki. Phir Jab Zubair Ali Za’i ke Is FAREIB ko Ulema-e-Ahnaaf ne Saamne laaya to Phir Isne Apne Is FAREIB se Ailaaniyah Rujoo’ kar liya aur Abu Bakar bin Ayaash (rah.) ko Jam’hoor ke Nazdeek SIQAH Tasleem kar liya. [Dekhiye Noorul Ainain pg 168]

Lekin Phir bhi Kisi Na Kisi Tarah Is HADEES ko SHAHEED karne ke Bahaane TALAASH raha hai to Is Hadees ki SANAD ko Za’eef saabit karne ke liye Isne Abu Bakar bin Ayaash (rah.) per Ye Jarah Naqal ki ke “Abu Bakar bin Ayaash (rah.) Aakhri Umar me IQTILAAT ka Shikaar ho gaye the.” [Dekhiye Noorul Ainain pg 170]

Iske Alawah bhi aur Aitrazat kiye hain. Filhaal Hum Uske Is Aitraaz ka Tehqeeqi Jawab Peish karte hain.

AL-JAWAAB:

Hum maante hain ke Akhri Umr me Abu Bakar bin Ayaash (rah.) Ikhtilaat ka Shikaar ho gaye the. Aise Raavi Jinka Haafzah Kharaab ho Jaaye Unki Hadees ke baare me Muhaddiseen Kiraam Usool bayan karte hain…

Ibne Kaseer (rah.) likhte hain: “Aise Logo’n se Jisne IKHTILAAT se Pehle suna hai Wo Rivayat Maqbool hai aur Jisne ba’d me suna hai Ya SHAKK hai (Ke Ikhtilaat se pehle suna ya ba’d me) To Unki Rivayat MAQBOOL Nahi hain.” [Ikhtisaar Uloom Al-Hadees pg 166]

To ma’loom hua ke Aise Raavi ki rivayat Jiska Haafzah Kharaab ho gaya tha to Uske Haafzah Kharaab hone se Pehle Ki Rivayat SAHEEH hoti hai…

Chunacha Zubair Ali Za’i ne likha: “SAHEEHAIN me Jis Mukhtalat wa Mutaghayyar Al-Hifz Raavi se Istedlaal kiya gaya hai Iski Daleel Ye hai ke Uske Shagirdo’n ki rivaayaat Ikhtilaat se pehle ki hain (Illa Ye ke Takhsees sabit ho Jaaye).” [Dekhiye Noorul Ainain pg 95]

Aur [Maqalaat 1/435] per Ibne Salah se naqal kar ke likhta hai: “…..Mukhtaliteen ki SAHEEHAIN me Bataur Hujjat Rivaayaat ka Matlab Ye hai ke Wo Ikhtilaat se Pehle ki hain. Ye Qoul doosre Qaraa’in ki Roshni me Bilkul SAHEEh hai.”

To Zubair Ali Sahab ke Apne Usoolo’n se Ye Waazeh ho gaya ke SAHEEHAIN (Ya’ni Bukhari wa Muslim] me Mukhtalat Ya Kharaab Haafzah waale Raavi ki Rivaayat Jin Shaagirdo’n se marwi hai wo Shaagird Haafzah Kharaab hone se Pehle ke Raavi hote hain..
Chunacha Hamari Peish kardah TARK RAFAUL-YADAIN wali Hadees Jiski TAKHREEJ Imam Tahavi (rah.) ne ki hai, Usme Abu Bakar bin Ayaash se rivayat karne waale Unke Shagird hain Ahmed bin Yunus (rah.).

Ab Hum SAHIH BUKHARI per Nazar daalte hain to Iski Ek rivayat me Abu Bakar bin Ayaash (rah.) se Unke Shagird Ahmed bin Yunus (rah.) rivayat karte hain.

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ حَدَّثَنَا أَبُو بَكْرٍ يَعْنِي ابْنَ عَيَّاشٍ عَنْ حُصَيْنٍ عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ أُوصِي الْخَلِيفَةَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ وَأُوصِي الْخَلِيفَةَ بِالْأَنْصَارِ الَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِ أَنْ يُهَاجِرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَقْبَلَ مِنْ مُحْسِنِهِمْ وَيَعْفُوَ عَنْ مُسِيئِهِمْ

كِتَاب تَفْسِيرِ الْقُرْآنِ
بَاب وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ

To sabit hua ke Ahmed bin Yunus (rah.) SAHEEHAIN ke Raavi hone ki wajah se Qadeem As-Sama’ Shagird hue aur Unhone Abu Bakar bin Ayaash (rah.) se Ikhtilaat se Pehle Rivayat ki hai. Chunacha Is Rivayat ko SHAHEED karne ke liye Zubair Ali Za’i ne Jo IKHTILAAT ka Ilzaam Abu Bakar bin Ayaash (rah.) per Lagaaya hai Uske Khud ke hi bayaan kardah Usoolo’n se BAATIL saabit hua. Alhamdulillah!

RASOOLULLAH ALAIHIS SALAM NE KHUD RAFAYADAIN SE MANA FARMAYA:

ALHAMDULILLAH…Humari Pehli Pesh Kardah 2 Riwayaat (1Tafseer aur 1 Hadees  IbnMasood Radiallahu Anhu) Par Jo Bedhangey Behooda Beja Aur Fazool Aitrazaat Rawafiz E Ghermuqalldiyah Mulhidah Angreziyah Ki Taraf Se Hue They Unke LAJAWAB HAQ PARAST DANDAN SHIKAN Jawabaat Ka ALJAWAB Likhney Se Fareeq E Mukhalif Bilkul QASIR Raha Hai Aur Inshaallah ALJAWAB Likhney Se Qayamat Tak Qasir Hi Rahega…Bedhangey Behoodah Aitrazat Ko ALJAWAB Nahi Kehtey Humein Usi Mayar Ka Aljawab Chahiye Hai Jis Mayar Ka Humne Jawab Diya Hai Yani 100% THOOS, SAHI Hawalajaat Se Bharpoor Aur MUN TORR…!!!….Lekin…

“Na Khanjar Uthega Na Talwar Insey,
Ye Rafzi Mere Azmaye Hue Hain…!”

AB DALEEL#5 PAR AITRAZ KA JAWAB MULHAIZAH HO:

DALEEL:

“Hazrat Jabir Bin Samrah Rz.A. Farmatey Hain Ke Ek Din Rasul S.A.W Masjid Mein Dakhil Hue Aur Logon Ko Rafulyadein Kartey Dekha To Farmaya : INHONE APNE HATHON KO SHAREER GHORON KI DUMON KI TARHA UTHAYA HAI. TUM NAMAZ MEIN SUKUN IKHTIYAR KARO(Yani Rafulyadein Naa Karo).”
1[SAHI MUSLIM – J#1, P#181],
2[SAHI IBNE HUBAN – J#3, P#178]…Wagherah…!

>TARZ E ISTADLAL:

Is Hadees Mein Sirahat Hai Ke Nabi Pak S.A.W Ne Namaz KE ANDAR Rafulyadein Karney Walon Ko Dekha To NARAZ Hue Aur Inhein SUKUN Ikhtiyar Karney Ka Hukum Diya Malum Hua Ke Rafulyadein Sukun Ke Khilaf Hai, Aur SURAH MOMINOON Ki TAFSEER Mein Bhi Hazrat Ibne Abbas Rz.A. Ne Rafulyadein Ko Sukun Ke Khilaf Bataya Hai. Lihaza Ye Hadees Sirahatan Tarkrafulyadein Ki Buhat Bari Daleel Hai.

>>>RAWAFIZ KE MOJUDA BAAP ZUBAIR ALI ZAYI MATROOK O KAZZAB KE AITRAZAT O DHOKA DAHI KE JAWABAAT :

AITRAZ#1:

ZUBAIR KEHTA HAI:
“Is Hadees Mein Ruku Se Pehley Aur Ruku Ke Baad Waley Rafulyadein Ka Zikar Nahi.”

Al-Jawab:

Ye Aitraz Batil O Mardood Hai Kyunke…

AWALAN….Humara Dawa Hai Ke Namaz Ke Andar Kahin Bhi Rafulyadein Naa Kiya Jaye, Bhaley Wo Ruku Wala Ho Ya Sajde Wala. Ye Hadees NAMAZ KE ANDAR Kiye Jane Wale Sarey RAFULYADEIN Ko Sirahat Se MANSOOKH Kardeti Hai Phir Bhaley Wo Ruku Se Pehley Aur Baad Wala Ho Sajdey Wala Ho Ya 2sri 3sri Aur 4ti Raka’at Ke Shuru Wala Ho Kyunke Is Hadees Mein Rasul S.A.W Ne USKUNU FIS SALAH(Namaz Ke ANDAR Sukun Ikhtiyar Karo) Ka Lafz Istemal Kiya Hai,Jissey NAMAZ KE ANDAR Ke Sarey Rafulyadein Ki Khud Ba Khud NAFI Hojati Hai Alag Alag Jaga Ka Naam Lekar NAFI Karneki Zarurat Nahi Rehti.

WASANIYAN…. Humari Baat Ki Tayid Naamwar Muhadiseen Bhi Kartey Hain Chunacha Mashoor Muhaddiseen IMAM ZELA’I R.A. Aur IMAM BADARUDDIN A’ENI R.A. (Shareh Bukhari) Dono Farmatey Hain :

“…Ye Alfaz USKUNU FIS SALAH (Namaz Ke Andar Sukun Ikhtiyar Karo) Aisey Shakhs Ko Kahey Jatey Hain Jo Doraan E Namaz Rafulyadein Karraha Ho Aur Ye Halat Ruku Ya Sujood Waghera Ki Hi Hoti Hai.”

1 [Nasbur Ra’ya Liz Zela’i – J#1 P#472]
2 [Sharah Sunan Abi Daud Lil A’eni – J#3, P#29]

…Lihaza Zubair Rafzi Ka Ye Aitraz Khud Zubair Matrook Ki Batil Parasti Ki Khuli Daleel Hai….!!!

Ye Jo Kuch Kaha Gaya Hai Mehaz Dafa’ul Waqti Ka Samaan Hai Aur Kuch Nahi..Kyunke…

AWWALAN…..Zubair Ali Zayi Matrook O Kazzab Rafzi Ne Ye Nahi Bataya Ke In Dono Buzurgon(Sheikhul Hind R.A. Aur Mufti Taqi D.B.) Ka SARIH, SAAF Aur DOTOK Muaqqif TARK RAFULYADEIN Ka Hi Hai Yani Tarkrafulyadein Mein Ye Dono Hazaat Humarey Hi Sath Hain{Dekhiye “Adilla E Kamliah” Aur “Dars E Tirmizi”}. Lekin Zubair Rafzi Ne Ye Batana Munasib Naa Samjha Warna Mosoof Ka “BHANDA” Phoot Jata.

WASANIYAN…..Zubair Ali Zayi Ne Khoob Raag Alapa Hai Ke In Dono Hazraat Ne Is Hadees Ko Daleel Nahi Banaya (Jabke Hazrat Mufti Taqi Usmani D.B. Ne Is Hadees Ko Daleel Maan Liya Hai, Tafseel Agey Arahi Hai…!)…Arz Ye Hai…Ke Agar Bilfarz In Dono Hazraat Ne Is Hadees Ko Daleel Nahi Bhi Banaya To Kia Hua? Dusrey Deegar Namwar Aur Barey Barey Muhaqiqeen O Muhadiseen Ne To Isko Daleel Banaya Hai…!

Chand Hawaley Mulhaiza Hon:

1) Humara Manna Hai Ke HAZRAT IMAM E AZAM ABU HANIFA R.A. Ne Isi Hadees Ki Bina Par Rafulyadein Fis Salah Ko Tark O Mansookh Mana Hai…Chunancha Muhadis E Kabeer Imam Mulla Ali Qari (Jinko Ghermuqallid Nawab Siddiq Hasan Khan Ne ALLAMA Aur SHEIKH Ke Alqabat Se Nawazah Hai Dekhiye NUZUL ALABRAR) Yahi Farmatey Hain :

“Muslim Mein Mojud Hadees E Jabir Bin Samrah Rz.A. Ki Waja Se Hi Imam Abu Hanifa R.A. Ke Nazdeek Takbeer E Tehreemah Ke Siwa Kahin Bhi Rafulyadein Nahi.”
[Mirqaat Sharah Mishqaat – J#2 P#504]

*Kisi Aur Ko To Choriye Khud Imam E Azam R.A. Ne Bhi Yaqeenan Isi Hadees Ko Daleel Banakar Rafulyadein Ba’ad Takbeer E Tehreema Ko Tark O Mansookh Mana Hai, Jesa Ke Imam Ali Qari R.A. Ne Bhi Is Baat Ko Wazeh Kia Hai, Lihaza Choton Ka Daleel Naa Banana Koi Nuqsan Ki Baat Hargiz Nahi…Alhamdulillah!

{Ab Sirf Muhaddis Ka Naam Aur Hawala Diya Jaraha Hai Jahan Usne Is Hadees Se Istadlal Kia Hai…Mulahiza Farmayein…}

2) IMAM ABU ALHASAN ALQUDURI R.A. = [AL TAJREED – J2, P519].

3)
IMAM A’ENI R.A. = [SAHARAH SUNAN ABI DAUD – J3, P29]

4) IMAM MULLA ALI QAI R.A. = [FATAH BAABUL ‘INAYAH]

5) IMAM MOHEMMED ALI BIN ZAKARIYA ALMUNBAJI R.A. = [ILALBAAB FIL JAMA BAENUS SUNNAH WAL KITAAB – J1, P256]

Hanafiyon Ke Ilawa Malikiyon Ne Bhi Is Hadees Se Tark Rafulyadein Mein Daleel Pakri Hai Chunacha HAZRAT QAZI AYAZ MALIKI R.A. NE [La Kamal Ul Mualim Bafawaid Muslim – J#2 P#344]……MEIN ISI HADEES E JABIR RZ.A. SE DALEEL PAKRI HAI AUR HAQ KA SATH DIYA HAI.
>Ye Chand Naam They Un Barey Barey Ahnaaf Muhaddiseen Ke Jinhoney Is Hadees Se Istadlal Farmaya Hai..Aur To Aur Khud Hazrat Imam Abu Hanifa R.A. Ne Bhi Isi Hadees Ki

SHAH WALIULLAH PAR AITRAZ KA JAWAB :

Ghair-Muqallid, Abdul Mateen Joonagarhi, Hazrat Shah Waliullah Muhaddis Dehalvi (rah.) ka Qoul naqal karta hai ke: “Jo Shaqs Rafaul-Yadain karta hai Wo Mujhe Rafaul-Yadain Na karne waale se Zyadah MEHBOOB hai, Rafaul-Yadain ki Hadeesein bohat Zyadah aur SAHEEH hain.” [Hadees-e-Namaz: 138]

AL-JAWAAB: Hazrat Shah Waliullah (rah.) ka Aadha Qoul Naqal kar ke Aam logo’n ko Mughaaltah dene ki Koshish ki gayi hai.

Hazrat ki Poori Ibarat mulaahizah farmaayein, Likhte hain: “Aur Raful-Yadain Un Hai’yato’n me se hai Jin ko Allah ke Nabi (sallallahu alaihi wa sallam) ne Kabhi Kiya aur Kabhi Chhora hai, aur Ye sab ka sab SUNNAT hai, aur Sahaba wa Taaba’een aur ba’d ke Logo’n me se Ek-Ek Jama’t ne Un me se Ek-Ek Hai’yat ko Iqtiyaar kiya hai, aur Ye Un Muwaaqe’ me se hai Jin me 2 Fareeq ka Iqtilaf hua hai, Ahl-e-Madeenah aur Ahl-e-Koofah ka, aur Har Ek ki Asal wa Daleel MAUJOOD hai, aur Mere Nazdeek Is Jaise Amr me Haqq Ye hai ke Sab batein SUNNAT hain aur Iski Nazeer Ek Raka’t Ya 3 Raka’t se WITR parhne ka Masla’h hai, aur Jo Shaqs Rafaul-Yadain karta hai Wo Mujhe Rafaul-Yadain Na karne waale se Zyadah MEHBOOB hai, Kyonke Rafaul-Yadain ki Hadeesein bohat aur Zyadah SAHEEH hain.” [Hujjatullaaahil Baalighah 2/45]

Is Mukammal Ibarat ko Parhne se Chand Umoor Maf’hoom hue:

  1. Hazrat Shah Waliullah (rah.) ke Nazdeek Raful-Yadain bhi SUNNAT hai aur TARK Rafaul-Yadain bhi SUNNAT hai.
  2. Hazrat Shah Waliullah (rah.) ke Nazdeek Raful-Yadain bhi Dalaa’il ki bunyaad per Saabit hai aur Isi tarah Tark Raful-Yadain bhi Dalaa’il se saabit hai.
  3. Ma’loom hua ke Rafaul-Yadain ke Masla’h me Sahaba wa Taaba’een wa Ba’d ke A’immah me bhi Iqtilaaf raha hai aur Unme Jis tarah Rafaul-Yadain karne waale maujood the Isi tarah Tark Raful-Yadain karne waale bhi maujood the.

Lihaazah Dono ka Palla Yaksaa’n hai…

Agar Hazrat Shah (rah.) Rafaul-Yadain ko Tarjeeh dete the to Kayi doosre A’immah Inke Khilaaf Tark Rafaul-Yadain ko Tarjeeh dete hain. Is Tarjeeh waale Masla’h me A’imma-e-Mujtahideen ke Midaarik-e-Ijtihaad aur Azwaaq Mukhtaleef hain.

Is Ibarat se agar Ye bataana Maqsood hai ke Rafaul-Yadain karna SAHEEH hai to Be-shakk Hamaare Nazdeek bhi Ye baat bilkul SAHEEH hai. Aur Agar Is Ibarat se Ye Saabit karna chaahte hain ke Sirf Rafaul-Yadain Saheeh hai aur Tark Rafaul-Yadain Ghalat wa Za’eef hai to Phir Shah Sahab ki Is Ibarat se Ye Baat Hargiz Hargiz Saabit Nahi hoti balke Ye Aam Logo’n ko Mughaltah dene ki Na-Paak Koshish samjhi Jaayegi.
>AUR SAHI MUSLIM Mein Dar Asal Jabir Bin Samrah Rz.A. Se 2 Alag Ahadees Mein 2 Alag Waqiyaat Marwi Hain Ek Hadees TAMYUM BIN TARFA Ke Tareeq Se Hai Jis Mein RAFULYADEIN Ki NAFI Hai Jo Humari Daleel Hai Aur Dusri Hadees UBAIDULLAH BIN ALQUBTIYAH Ke Tareeq Se Hai Jis Mein SALAM KE WAQT ISHAREY Ki NAFI Hai (HUMARA DONO AHADEES PAR AMAL HAI),Ghermuqallidon Ka Dono Waqiyat Ki Alag Alag Ahadaees Ko Apney Qayas Se Ek Batana Theek Nahi Jesa Ke Dalail Se Sabit Hochuka Hai…ALHAMDULILLAH!…..Yaad Rakhiye! Humari Pesh Kardah Hadees Mein FIS SALAH Ka Lafz Hai Ruku Ka RAFULYADEIN, FIS SALAH Hota Hai Jabke SALAM, FIS SALAH Nahi Hota Balkey KHARIJ AS SALAH Hota Hai Lihaza Dono Ahadees Bilkul Alag Hain, Dono Ko Ek Gardanna Sarih Dhoka Aur Nira Weham Hai! (IS BAREY MEIN MAZEED JANNEY KE LIYE AKHIR MEIN “NOTE” ZARUR PARHEIN!)
Khair!!! ALLAH Hidayat De Tum Ko, Hidayat Deney Wala To ALLAH Hi Hai Aur Kon

>Umeed Hai Hamesha Ki Tarha Ghermuqallid Rawafiz Ko Apney Beja, Behuda, Bedhangey, Bekar Aur Fazool Aitrazaat Ka KAFI O SHAFI Jawab Milgaya Hoga…Hum Aljawab Ke Muntazir Rahengey Aur Ghermuqallid Rawafiz Se Appeal Kartengey Hain Ke Wo Apney MOJUDA BAAP ZUBAIR ALI ZAYI MATROOK O KAZZAB Se Humarey MAYARI JAWAB Ka MAYARI ALJAWAB Humein Lakar Dein…Lekin Inshaallah Rafzi Baap Aur Uski Rafzi Aulad Qayamat Tak ALJAWAB Laney Se Qasir Rahegi…Inshaallah!!!
Note: Muslim Mein Jabir Bin Samrah R.Z.A Se 2 Ahadees Hain.. Hum Kisi Naye Post Mein Un Dono Ahadees Ke Darmiyan Farq Ko Tafseel Se Wazeh Karengey Yahan Maqsad Sirf Ghermuqallidon Ke Khaas Post Waley Aitrazat Ka Jawab Dena Tha….Lihaza Jo Aitrazat They Unka Jawab Hogaya Agar Uske Sath Dono Ahadees Ke Darmiyan Farq Ko Bhi Mila Liya Jata To Jawab Behad Lamba Hojata Aur Wo Theek Nahi..Parhney Waley Ukta Jatey Lihaza Kisi Dusrey Post Mein Hum Tafseel Se Un 2 Alag Alag Ahadees Ke Farq Ko Wazeh Karkey Aapke Samney Rakhdengey…Inshaallah!!!

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