[Reply to Salafis] Imam Ahmed bin Hanbal Rh. ke Nazdeek Munkar ul Hadees ka Matlab ?

Imam Ahmed bin Hanbal Rh. Al Mutawaffa 241 Hij. Jab SIQA Raavi ko ‘Munkar ul Hadees’ ya Uski riwayat ko MUNKAR Kahe, Toh Unke Nazdeek Raavi ka Tafarrud Muraad hota hai.

Lekin Apne Maslak ki Andhi Taqleed me Kifayatullah Sahaab Kehte hai ke Baaz Ahle ilm ka Yeh Kehna ke Imam Ahmed Rh. ne Yaha Munkar se Munfarid Hadees bayaan karne waala Muraad  liya hai, Be-daleel aur Be-qareena hai. (Masnoon Taraaweeh)

Ilzaami Jawaab :

Kifayat Sahaab ke Fatwe ki Rooshni me Maloom huwa ke Khud ghair Muqallideen Ulama Be-Daleel baat karte hai.

Kyunke,

1 – Ahlehadees Muhaddis, Irshaad ul Haq Asri Sahaab Tehreer Farmaate hai ke Hafiz Ibn Hajar Rh. ne bhi Tasreeh ki hai, (ke) Imam Ahmed Rh. Tafarrud Raavi (Akele Raavi) par Munkar ka Itlaaq karte hai, Jaisa ke pehle Guzar chuka hai.

(Tozeehul Kalaam : Safa 473)

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Hafiz Ibn Muhriz Rh. Aimma e Jarah wa Ta’adeel ki Nazar me.

Imam ul Jarah wa Ta’adeel Yahiya bin Maeen bin Aaun Rh. Al Mutawaffa 233 Hij. ki Ek Mashoor Kitaab ‘Maarifatur Rijaal’ hai, Jisko Unke Shaagird “Hafiz Abul Abbas Ahmed bin Muhammed bin Qaasim bin Muhriz al Baghdadi Rh.” ne Unse riwayat Ki hai.

Aur Yeh Hafiz Ibn Muhriz Rh. Maqbool aur Sadooq Raavi hai.

Hafiz Abul Abbas Ahmed bin Muhammed Ibn Muhriz Rh. ke Kuch Shuyukh  :

Hafiz Ahmed bin Muhammed Ibn Muhriz Rh. ne Bade Bade Kibaar e Muhaddiseen se riwayat ki hai.

Masalan,

Imam Yahiya bin Maeen Rh. Al Mutawaffa 233 Hij.,

Imam Ahmed bin Hanbal Rh. Al Mutawaffa 241 Hij.,

Imam Ali Ibn ul Madeeni Rh. Al Mutawaffa 234 Hij.,

Imam Abubakr Ibn Abi Shaiba Rh. Al Mutawaffa 235 Hij.,

Imam Muhammed bin Abdullah bin Numair Rh. Al Mutawaffa 234 Hij.,

Imam Zuhair bin Harb Rh. Al Mutawaffa 234 Hij.

Imam Muhammed bin Jafer al Khurasaani Rh. Al Mutawaffa 228 Hij. Waghairah se riwayat Farmaayi hai.

Dekhiye,

(Taarekh e Baghdad : Jild 5 : Safa 288)

(Maarifatur Rijaal : Jild 1 : Safa 121)

(Maarifatur Rijaal : Jild 2 : Safa 214)

(Maarifatur Rijaal : Jild 2 : Safa 223)

(Maarifatur Rijaal : Jild 2 : Safa 176)

(Maarifatur Rijaal : Jild 2 : Safa 238)

Hafiz Ibn Muhriz Rh. ke Kuch Talaamiza  :

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Jis Majhool Raavi se 2 ya 2 se Zyaada Raavi riwayat kare, Toh wo Majhool Baaqi Rehta, Balke Maqbool hojaata hai.

Fuqaaha wa Muhaddiseen ka Usool hai, ke Jis Majhool Raavi se 2 ya 2 se Zyaada Raavi riwayat kare, Toh wo Majhool Nahi, Balke Maqbool hota hai.

Hawalajaat Mulaaheza Farmaaye :

1 – Imam Ibn Abdul Barr Rh. Al Mutawaffa 463 Hij. Ek Raavi ke bare me Farmaate hai ke

قَدْ رَوَى عَنْهُ ثَلَاثَةٌ وَقَدْ قِيلَ رَجُلَانِ فَلَيْسَ بِمَجْهُولٍ

‘Usse 3 ya 2 Aadmiyo ne riwayat ki, Lehaaza wo MAJHOOL Nahi hai.’

(Al Estazkaar : Jild 1 : Safa 180)

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2 – Imam Abu Jafer an-Nahaas Rh. Al Mutawaffa 338 Hij. Farmaate hai ke

وَمَنْ رَوَى عَنْهُ اثْنَانِ فَلَيْسَ بِمَجْهُولٍ

‘aur Jisse 2 Log  riwayat kare, Toh wo Majhool Nahi hota.’ (An Naasikh wal Mansookh : Jild 1 : Safa 171)

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Mursal e Motazid Ahlehadeeso ke Nazdeek HUJJAT hai.

Mursal e Motazid Yaani Jab Mursal ki Taa-id Kisi Dusre Mursal ya Musnad se hojaaye, Toh Use Mursal e Motazid Kehte hai.

Aur Mursal e Motazid Ahlehadeeso ke Nazdeek HUJJAT hai :

1 – Ahlehadees Muhaddis, Maulana Abdur Rehman Mubarakpuri Rh. Abu Qilaaba Rh. ki Mursal ke Zail me Farmaate hai ke

Tamaam Muhaddiseen ke Nazdeek Mursal e Motazid ke Hujjat. (Abkaar ul Minan : Safa 471-472)

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2 – Ghair Muqallid Muhaqiq Abdur Rawf Sahaab Likhte hai : ke

Yeh Mursalan Marwi hai aur Yeh Hadees Apne Shawaahid ki Binaa par SAHEEH hai. (Al Qaul ul Maqbool : Safa 621)

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Ghair Muqallideen ke Nazdeek Imam Abu Dawud Rh. aur Imam Munziri Rh. ka Sukoot Hujjat hai.

Ghair Muqallideen ke Nazdeek Imam Abu Dawud Rh. Al Mutawaffa 275 Hij. ka Sukoot riwayat ke Saheeh aur Uske Tamaam Raavi Imam Abu dawud Rh. ke Nazdeek Siqa hone ki Daleel hai aur Isi Tarah Imam Munziri Rh. Al Mutawaffa 656 Hij. ka Sukoot bhi Unke Nazdeek Hujjat hai.

Hawalaat Mulaaheza Farmaaye :

1 – Ghair Muqallideen ke Mujtahid Qazi Shaukaani Rh. Ek Maqaam par Farmaate hai ke

Imam Abu Dawud Rh. aur Imam Munziri Rh. ne us [riwayat] par Sukoot Ikhtiyaar kiya aur Uski Sanad ke Rijaal Imam Abu Dawud Rh. ke Nazdeek Siqa hai. (Nail ul Autaar : Jild 1 : Safa 161, Dusra Nusqa : Jild 1 : Safa 466)

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Maloom huwa ke Ghair Muqallideen ke Nazdeek Imam Abu Dawud Rh. ne Jis riwayat par Sukoot Ikhtiyaar kiya, wo riwayat Ahlehadees Hazraat ke Nazdeek Saheeh aur uski riwayat ke Tamaam Rijaal bhi Imam Abu Dawud Rh. ke Nazdeek Siqa hote hai.

2 – Ghair Muqallideen ke Muhaqiq ul Asar Maulana Abdul Qaadar Hasaari Rh. Farmaate hai ke jis Hadees par unhone (Yaani Imam Abu dawud Rh. ne) Sukoot kiya, toh Yeh Hadees Qaabil e Istedlaal Banjaati hai.

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Har Saheeh Hadees Qaabil e Amal aur Har Zaeef Hadees Qaabil e Radd NAHI Hoti.

Maujuda Ghair Muqallideen Hazraat Kehte hai ke Hum Sirf Saheeh Hadees ko Maante hai aur Zaeef Hadees ka Radd Karte hai.

Aur Yeh Naara Lagaate hai ke Ahlehadees Har Saheeh hadees par Amal karte hai aur Ahnaaf ko Ta’ana Dete hai ke Unka Maslak Zaeef Hadeeso par Mambni [Depend] hai.

Balke Mashoor Ahlehadees Aalim Abu Sohaib Dawud Arshad Sahaab Toh yaha Tak Likhte hai ke

Hadees e Saheeh Sarheeh ki Maujoodigi me, Hume Kisi Aalim ka Fatwa Pesh karne ki Zarurat Toh Nahi.

(Tohfa e Hanafiyya : Safa 163)

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Toh Maloom huwa ke Ahlehadees Hazraat ke nazdeek Rasoolullah ki koi Saheeh aur Sarheeh Maujood ho, Toh usko Maanna wa uspar Amal Zaroori hai.

Lekin Yaha par Hum Is Masle ko Waazeh Karna Chahte hai ke Har Saheeh Hadees QAABIL E AMAL aur Har Zaeef Hadees QAABIL E RADD NAHI HOTI.

Yeh Baat Ghair Muqallideen Bade Zor-o-Shor se Awaam me kehte hai ke Hum Sirf Saheeh Hadeeso ko Maante hai aur Imaamo ke Maaslik ko chor-kar Har Saheeh Hadees par Amal karne ki Dawat dete hai aur Zaeef Hadeeso ko Nahi Maante.

Lekin Haqeeqat ke Aaine me Baat kuch aur hi Nazar Aati hai.

Kya Har SAHEEH Hadees Qaabil e Amal Hoti hai ?

Pehle Un hadeeso ko Mulaaheza Farmaaye, Jo ke SAHEEH hai, Lekin phir bhi Ghair Muqallideen Amal Nahi Karte.

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Jab Zaeef Hadees par Ummat ka Amal ho Toh wo Hadees Saheeh Hojaati hai.

Muhaddiseen aur Fuqaaha e Izaam ka Mashoor Qaida hai ke Agar Hadees ki Sanad me Koi Raavi Zaeef ho , Lekin Hadees ka Mazmoon Aisa ho ke Khulafa e Rasheedin , Jamaat e Sahaba Rdh. ,Tabain e Izaam , Taba-Tabain , aur Mazhab e Arba(Hanafi , Maliki , Shafa’i , Hanbali) Yaani Puri Ummat e Muslimah ka Ispar Amal Lagataar ho.

(Jisko Fuqaaha e Ikraam ki Istelaa me Ta’amul , Tawaatur Amali , Ijma e Amali aur Tawaarus Kaha Jaata hai aur Muhaddiseen Hazraat Use Talaqqi Fil Qubool ke Saat Ta’abeer Karte hai) Toh Wo Hadees Mutawaatir Shumaar Hoti hai aur Wo Apne Saboot me Sanad ki aur Raaviyo ki Jaanch pardtaal ki Mohtaaj Nahi hoti.

Imam Sakhawi Rh. ka Hawaala :

Chunaanche

1 – Imam Sakhawi Rh. Farmaate hai ke

Jab Zaeef Hadees ke Qubool Karne par Ummat Amalan Muttafiq ho Toh Ispar Saheeh Hadees ki Tarah Amal kiya Jaasakta hai Hatta ke Wo Tawaatur Shumaar hoti hai aur uske

Saat Nas e Qati (Hadees) bhi Mansookh Hosakti hai.

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Mursal Riwayat Jamhoor Fuqaaha wa Muhaddiseen ke Nazdeek Hujjat hai.

Ahadees e Marfuaa me Mursal Riwayat ka Matlab yeh hai ke Taba’ain Sahaabi ko Chor kar Allah ke Nabi SAW se Riwayat kare.

Ahadees e Mauqufaa me Mursal Riwayat ka Matlab yeh hai ke Taba’ain Apne Shaik ko Chorkar , Sahabi Rdh. Se Riwayat kare Jisse Unki Mulaaqaat Saabit nahi hai.

Ya Yeh Matlab bhi mumkin hai ke Taba-Taba’ain , Taba’ain ka Naam Chor kar Sahabi Rdh. Se Riwayat kare.

Mursal Riwayat Jamhoor ke Nazdeek hujjat hai :

Chunaanche

1 – Imam Ibn Jareer Rh. Farmaate hai ke Hazraat e Tabien Sab ke Sab Is Baat par Muttafiq hai ke Mursal Qaabil e  Qubool hai.

Aur Tabien se Lekar Dusri Sadi ke Aakhir Tak Kisi Shaks ne Uske Hujjat Hone se Inkaar Nahi Kiya.

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Hasan Hadees, Saheeh Hadees ki Qism hai.

Aiteraaz : Baaz Jaahil ghair muqallideen yeh aiteraaz karte hai ke Hasan hadees Saheeh hadees ki qism nahi hai.

Al – Jawaab : Unka yeh aiteraaz karna gooya Usool e hadees se nawaaqifiyat ka saboot dena hai.

Kyunke ,

1 – Imam Ibn Hajar Rh. Farmaate hai (jiska Qulaasa Yeh hai) ke Hasan Hadees Saheeh ki Qism hai aur Usse Aitejaaj Karsakte hai.

(Sharah Nukhbatul Fikr : Safa 42)

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