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Sirf Takbeer e Tahrima ke Waqt Rafedain Ahadees Rasool Sallallahut

Alaihi Wasallam Ki Rooshni me.

 

Sirf Takbeer e Tahrima ke Waqt Rafedain Ahadees Rasool Sallallahu Alaihi Wasallam Ki Rooshni me.
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Hamara Maslak : Ahle Sunnat Wal Jamaat
Hamari Dawat : Itteba Kitab Wa Sunnat Bar Tariqa e Aslaaf E Ummat.
Hamara Nara : Ittehaad Ummat.
Hamari Koshish : Ahya e Tauhid Wa Sunnat Aur Khatma Shirk Wa Bidat.
Hamara Maqsad : Isha-at Maarofaat Waazaala-E-Munkiraat.
Minjaanib : Majlis Tahaffuz Sunnat Wa Difa E Sahaba Radiallah Tal’a Anhum..Pune Maharashta
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Bismillahir Rahmaan nir Raheem
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Mohtaram Baraadraan-E-Islaam.! Namaz Allah Ta’la Ki Mehboob Tareen Ibadat Hai Aur Iske Baare Me Khatim Al-Anbiya (Sallallahu Alaihi Wa Sallam) Ki Taakeed Hai Ke “Namaz Waisi Parho Jaisi Mujhko Padhte Huwe Dekhte Ho.” [Sahih Bukhari]
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Aap (Sallallahu Alaihi Wa Sallam) Ke Is Irshaad-E-Giraami Per Sab Se Zyadah Amal Karne Waale Sahaba-E-Ikraam (Raziallahu Anhum) Hai. Hadees Ki Kitabo’n Me Saheeh Sanado’n (Chain) Se Ba’z Sahaba-E-Kiraam (Raz.) Se Namaz Ki Ibteda Me Sirf Takbeer-E-Tehreemah Ke Waqt Rafaul-Yadain (Dono Hatho’n Ko Uthaana) Saabit Hai Aur Ba’z Sahaba-E-Kiraam (Raz.) Se Rukoo’ Me Jaate Waqt Aur Uthte Waqt Aur Ba’z Sahaba (Raz.) Se Sajdo’n Me Jaate Aur Uthte Waqt Bhi Haat Utaana Sabit Hai.
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Fuqaaha-Wa-Mujtahideen (Rahmatullahi Alaihim) Ne In Tamam Rivaayaat Me Tehqeeq Ki Aur Tehqeeq Wa Tafteesh Ke Ba’d Jis Imam Wa Faqi Ko Jo Rivayat Zyadah Saheeh Nazar Aayi Unhone Usko Ikhtiyar Farmaya , Masalan : Hanafi Fuqaha Rah. Muhaddiseen Rah. Ke Nazdeek Sirf Takbeer-E-Tehreemah Ke Waqt Haat Utaana Chahiye Iske Ba’d Nahi. Is Tarah Har Faqeeh Wa Muhaddis Ne Apni Tehqeeq Ke Mutabiq Quraan Wa Hadees Par Amal Kiya Lekin Dusre Fuqaha Ko Bhi Ghalat Nahi Kaha.LekinMaujuda Hindustani Ghair Muqallideen Ahle Hadees Ahbaab Ne (Jo Sirf Quran Aur Saheeh Hadees Par Amal Ka Da’wa Karte Hai) Aur Teesri Cheez Ka Inkaar Karte Rehte Hai.Namaz Ke Andar Ruku Me Jaate Aur Ut-Te Waqt Rafe-Dain Karne Ko Zaruri Qaraar Dete Huwe Ummat E Muslima Me Khatarnaak Inteshaar Paida Kardiyaa Hai. Is Masle Ko Jisme Sahaba Rdh. Ke Ikhtelaaf Chaala Aaraha Hai Wo Haq Wa Batil Ka Maiyaar Ban Chuke Hai.Rafedain Karne Waalo Hi Ko Ahle Hadees Aur Na Karne Waalo Ko Be-Namazi Aur Jahannumi Keh Rahe Hai.(Aur Is Silsile Me Kabhi Kazzaab Bayaani Se Bhi Kaam Lete Hai. Aur Kabhi Yeh Bachkaana Shoshaa Chor Dete Hai Ke Kya Huzoor E Akram Saw 4 4 Tariqe Se Namaz Padhte The ? Jabke Khud Ghair Muqallideen Bhi Kai Tariqo Se Namaz Padhte Hai ).Halaake Takbeer E Tehreema Ke Alawa Namaz Dusri Jagaho Par Haat Na Utaana Saheeh Ahadees , Sahaba Ikraam Rdh. Ke Amal Aur Muhaddiseen Wa Fuqaha Ikraam Rh. Ke Aqwal Ke Rooshni Me Sunnat E Rasool Saw Hai. Isi Se Mutaalliq Yaha Chand Riwaayaat E Naql Ki Jaa Rahi Hai.
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Hadees 1: Hazrat Abdullah Bin Mas’ood (Raziallahu Anhu) Ne Apnie Shaagirdo Se Farmaya: “Kya Main Tumhein Us Tarah Namaz Padhkar Na Dikhaao , Jis Tarah Rasoolullah (Sallallahu Alaihi Wa Sallam)  Namaz Padha Karte The ,  Phir Hazrat Ibn Masood Rdh. Ne Namaz Parhi Aur Takbeer E Tehreema Ke Alawa Dobara Haat Nahi Utaaye.” (Tirmizi : 59 /1 , Hadees : 252, Abu Dawud 748 , Nisaai : 1060 ). Yeh Hadees Bilkul Saheeh Hai Aur Bukhari Wa Muslim Ke Qaabil E Aitemaad Raawiyo Se Saabit Hai.
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Imam Tirmizi (Rah.) Ne Is Hadees Ko Hasan Aur Kai Muhaddiseen Ne Usko Saheeh Qaraar Diyaa Hai.(Tafseel Ke Liye Dekhiye : Masnoon E Namaz Safa 59 , Majmua Rasail O Maqalaat Jild 2)
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Mashoor Ghair-Muqallideen Aalim Naseeruddin Albani Sahab Saaf Iqraar Karte Hai Ke : ” Haqq Ye Hai Ke Ye Hadis Saheeh Hai Aur Iski Sanad Muslim Ki Shart Per Saheeh Hai Aur Jo Log Usko Hadees Kehte Hai Unki Baat Ki Koi Daleel Nahi Hai .[Mishkaat Ba-Tehqeeq Albani V1/P254]
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Hadees  2: Hazrat Abdullah Bin Umar (Raz.) Se Rivayat Hai Ke, “Nabi (Sallallahu Alaihi Wa Sallam) Sirf Namaz Ke Shuroo’ Me Rafaul-Yadain Farmate The, Iske Ba’d Dobarah Hath Nahi Uthaate The.” [Al-Khilaaqyaat Lil Bayhaqi V1/P404, Bawala Nasb Ur Riwaya 479/1]
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Muhaddis-E-Haram Sheikh Aabid Sindhi (Rah.) Farmate Hain Ke, “Mere Nazdeek Ye Hadees Yaqeeni Taur Per Saheeh Hai.” [Ba-Hawalah Mu’arif As-Sunan 494/2]
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Haakim Rh. Ne Is Hadees Ko Bil Wajeh Mauju Kaha Hai.
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Hadees 3: Hazrat Abdullah Bin Umar (Raz.) Bayaan Farmaate  Hai Ke Maine Rasool Ullah Saw Ko Dekha Ke Jab Aap Saw Ne Namaz Shuru Farmaayi Toh Haato Ko Kaandho Tak Utaaya Aur Ruku Me Jaate Waqt Aur Ruku Se Uthte Waqt Aap Saw Ne Haat Nahi Utaaye Aur Dono Sajdo Ke Darmiyaan Bhi Haat Nahi Utaaye.  [Musnad Al-Humaydi 277/2 , Hadees 614].
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Hadees  4: Hazrat Ali (Raz.) Se Rivayat Hai Ke, “Nabi (Sallallahu Alaihi Wa Sallam) Ibtidaay-E-Namaz Me( Takbeer E Tehrima Ke Waqt Hi ) Hath Uthaate The Phir Ba’d Me Nahi Uthaate The.” [Al-Illal Al-Waaridah Fi Ahadees An-Nabawiyah 4/106, Musnad E Imam Zayed Mutarjam Hadees 457 ] Is Hadees Ki Sanad Saheeh Hai.
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Hadees  5: Hazrat Ibaad Bin Zubair (Rh.) Farmate Hain Ke, “Rasoolullah (Sallallahu Alaihi Wa Sallam) Jab Namaz Shuroo Fatmaate Usi Waqt Haat Utaate The , Phir Namaz Khatam Hone Tak Rafe-Yadain Nahi Karte The.” [Al-Khilaafiyaat Lil Bayhaqi Bahawal Nasb Ur Riwaya 479/1 ].
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Hafiz E Hadees Bukhari E Waqt Imam Anwar Shaah Kashmiri Rh. Farmaate Hai Ke Is Hadees Ki Sanad Mursal E Jayyid Hai.(Neel Al Farqideen , Bawala Majmua Rasail Wa Maqalaat Jild 2 ). Tabien Ki Mursal Riwaayat Jamhoor Ki Nazdeek Maqbool Hai.
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Hadees 6: Hazrat Abdullah Bin Mas’ood (Raz.) Farmate Hain Ke, “Maine Nabi (Sallallahu Alaihi Wa Sallam) Aur Hazrat Abu Bakar Wa Umar (Raz.) Ke Peeche Namaz Parhi, In Hazraat Ne Sirf Takbeer-E-Tehreemah Ke Waqt Rafaul-Yadain Kiya.” [Sunan Kubra Bayhaqi V2/P79]
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Hafiz Ibn-E-Turkmani (Rah.) Ne Farmaya Ke, Is Rivayat Ki Sanad Jayyid Hai Ya’ni Hasan Hai. [Al Jawhiral Naqii Alaa Haashiya Lil Behaqii 113/2]
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Hadees 7: Hazrat Aswad Taaba’ee (Rah.) Rivayat Karte Hain, “Maine Hazrat Umar Farooq (Raz.) Ke Peeche Namaz Parhi, Aap (Raz.) Ne Namaz Me Kisi Jagah Rafaul-Yadain Nahi Kiya  Magar Namaz Ke Shuroo’ Me.” [Musannaf Ibne Abi Shaibah Raqam# 2469, Sanad Saheeh]
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Hadees 8: Hazrat Ali Rdh. Jab Namaz Shuru Farmaate Usi Waqt Rafedain Karte The Phir Do-Baara Rafedain Nahi Farmaate The.(Tahawi Shareef 132/1 , Musannaf Ibn Abi Shaiba : 416/2 , Hadees : 2457 , Muwatta Imam Muhammed 91-95). Alama Aaini Farmaate Hai Ke Yehriwayaat Imam Muslim Rh. Ki Shart Ke Mutaabiq Hai Bilkul Saheeh Hai.(Unda Tul Qaari Fii Sahrah Bukhaari : 400/5).
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Hadees 9: Hazrat Abdullah Bin Masood Rdh. Namaz Ke Aaghaaz Ke Waqt Hi Haato Ko Uthaate The Phir Doobara Nahi Utaathe The.(Musannaf Ibn Abi Shaiba : 416/2 , Hadees: 2458) Is Riwayaat Ki Sanad Saheeh Hai.(Al Johar Al Naqii : 115/2).
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Hadees 10: 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.” [Tahawi Sahreef , Musannaf Ibn Abi Shaiba : 417/2 , Hadees 2467] Is Riwaayat Ke Tamaam Raavi Bukhari Shareef Ke Raavi Hai.
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Hadees 11: Hazrat Abdullah Bin Mas’ood (Raz.) Aur Hazrat Ali (Raz.) Ke As’haab (Ya’ni Shagird) Shuroo’ Namaz Me Rafaul-Yadain Karte The Phir Dobarah Hath Nahi Uthaate The. [Musannaf Ibne Abi Shaibah 416/2 , Hadees : 2461] Yeh Riwayat Aala Darje Ki Saheeh Hai.(Al Johar Al Naqii : 115/2).
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Hadees 12 : Muhammad Bin Nasar Al-Marwazi (Rah.) Farmaate Hain: “Hum Kisi Aise Shehar Ko Nahi Jaante Jiske Baashinday (Citizens) Puraane Zamaane Se Ahl-E-Ilm Me Shumaar Kiye Jaate Ho Aur Unhone Bil-Ittifaaq Namaz Me Jhukte Aur Uthte Waqt Rafaul-Yadain Ko Chhor Diya Ho Sivaaye Shehar Koofah Ke.” [At-Tamheed Li Ibne Abdul Barr 213/9]
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Note: Koofah, Iraq Wo Azeem Shehar Hai Jaha’n Per 1500 Sahaba-E-Kiraam (Raz.) Aa Kar Aabaad Hue The. Jinme 24 Badri Aur 3 Ashrah Mubashharah Jaise Azeem Sahaba (Raz.) Shaamil The. Hazrat Ali (Raz.) Ne Koofah Ko Darul Hukoomat (Capital City) Banaya Tha. Koofah Ilm–E-Hadees Aur Fiqh Ka Be-Misaal Markaz Tha. Yehi Wajah Hai Ke [Sahih Bukhari] Ke Raaviyo’n (Narrators) Me Aksar Muhaddiseen Koofah Ke Hain.
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Hadees 13: Ibn-E-Rushd (Rah.) Farmate Hain, “Imam Malik (Rah.) Ne Madeenah Walo’n Ke Amal Ke Muwafaq Hone Ki Wajah Se Rafaul-Yadain Na Karne Ki Hadees Ko Tarjeeh Di Hai.” [Bidayatul Mujtahid 193/1]
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Hadees 14: Ibnul Qasim (Rah.) Ka Bayan Hai Ke, “Imam Malik (Rah.) Farmate Hain Ke Sirf Takbeer-E-Tehreemah Ke Waqt Hath Uthaaye Jaayei’n Iske Ba’d Na Uthaaye Jaayei’n. Imam Malik (Rah.) Namaz Me Takbeer-E-Tehreemah Ke Alawah Rafaul-Yadain Ko Za’eef Qaraar Dete The. Yehi Maslak Ahl-E-Koofah Ka Aur Sufyan Sauri (Rah.) Ka Hai.” [Al-Istizkaar 99/4]
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Imam Tirmizi (Rah.) Ka Naa’ra-E-Haqq:
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Bahut Saare Sahaba Ikraam Rdh. Aur Tabien Rh. Namaz Me Takbeer E Tehreema Ke Waqt Haat Utaate The Phir Dobaara Nahi Utaate The.Muhaddis Sufiyaan Suri Aur Ahle Kufa Ka Yahi Qaul Hai.(Tirmizi Shareef : Hadees : 782).
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Allamah Ibn-E-Taymiyah (Rah.) Ka Fatwa:
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“Namaz Parhne Wala Rafaul-Yadain Kare Ya Na Kare Is Se Namaz Me Koi Kharabi Nahi Aayegi Aur Na Namaz Baatil Hogi.” [Majmua’ Fatawa V22/P253]
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Lekin Aaj Ke Ghair-Muqallideen, Ahl-E-Hadeeso’n Ke Nazdeek Rafaul-Yadain Hi Haqq Wa Baatil Ki Pehchan Ban Gaya Hai Aur Isko Namaz Ki Sihat Wa Qubooliyat Ki Shart Ban Chuka Hai.
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Hum Poochte Hain Ke Humne Saheeh Isnaad Waali Itni Ahadees Paish Ki Hain, In Ahadees Ko Thukra Kar Chand Matlab Ki Ahadees Per Amal Karne Walo’n Ko Hi Ahl-E-Hadees Kehte Hain.? Aisa Hai To Phir Har Musalman Ahl-E-Hadees Hoga. Is Label Wala Makhsoosi Firqah Kyon Bana Rakha Hai.?
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Ghair Muqallideen Ahle Hadees Bhaiyo ! Zara Apne Dil Per Hath Rakh Kar Sonchiye Ke Aaj Ke Nazuk Daur Me Musalmano Ko Aapasi Ittihad Wa Ittifaq Ki Sakht Zaroorat Hai. Aise Pur Khatar Daur Me In Froi Masaa’il Jin me Sahaba (Raz.) Ke Daur Se Iqtilaf Chala Aa Raha Hai Ko Uchhaal Kar Musalmano Ko Aapas Me Ladaana , Taqleed-E-A’immah , 20 Raka’t Taraweeh, Juma’h Ki 2 Azaanei’n Wagaira  Ijma’i Masaa’il Ki Mukhalifat Karna, Tamaam Muqallideen Ko Bid’ati Wa Mushrik Kehna , Bas Sirf  Ikhtilaafi Masaa’il Ko Hawa Dene Ke Liye aur Sadiyo se Ummat  e Muslima me Maqbool  Fiqh e Hanafi se musalmaano ko door karne ke liye Croro’ Wa Arbo’n Rupya Kharch Karna , salafiyat aur hadees ke naam par musalmaano ko apne salaaf se badghumaan karna deen e islaam ki kaunsi khidmat hai aur  Ummat e Muslima Ka Kya Faida hai ? Aur Kya Aisa Karne Waale Nadaani Me Yahood Wa Nasaara Aur Dushman-E-Islam Ki Sazisho’n Ka Shikar Nahi Ban Rahe Hain.? Kya Ghair-Muqallideen Ki Nigaaho’n Me Fiqh Hanafi Hi Sab Se Badi Gumrahi Hai.? Aap Ko Qadyaniyo’n Se, Shio’n Se, Munkareen-E-Hadees Se Itna Baer Nahi Jitna Hanafiyo’n Se Hai. Aisa Kyon.? 95% Kitabein Aap Ki To Ahnaf Ke Khilaf Hi Hoti Hain. Agar Ahadees Ki Kitabein Likhte Hain To Bhi Ahnaf Ke Maslak Ko Hi Nishanah Banaate Hain. Akhir Kya Baat Hai Ke Aap Qadyani, Shio’n, Munkareen-E-Hadees Ko Nishanah Kyon Nahi Banaate.?
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Ghair-Muqallideen Zor-O-Shor Se Baland Baang Da’wa To Karte Hain Ke Sirf Saheeh Hadeeso’n Per Amal Karte Hain. Za’eef Hadeeso’n Ko Nahi Maante, Lekin Inki Koi Bhi Kitab Za’eef Ahadees Se Khaali Nahi. Ghair Muqalliden ki Mashoor Mashoor wa qadeem Kitaab Salaatur Rasool me 80 se Zyada Zaeef Hadeese Maujood hai aur Aaj Tak Puri Dunya me Mukammal Namaz Bhi Saheeh Hadeeso se Saabit nahi Karsake.

Hum Rafe-yadain Kyun Nahi Karte (Muqtasar aur Aasaan Jawaab)

 

Rafe-yadain Karne ki Mashoor Ahadees ka Jayeza :

Ghair Muqallideen Hazraat Abdullah Bin Omer ki Rafe-yadain ki Riwayato ko Bade Shauq se Pesh Karte hai  aur Kehte hai ke Aap Rdh. Bade Sunnat ke Paband The.

Lekin Hazrat Ibn Umar Rdh. ki Ahadees Ek Ek Jaisi Nahi Hai.

Unki Ahadees me Shadeed Isteraab hai.

1. Hazrat Abdullah Bin Umar (Raz.) Bayaan Farmaate  Hai Ke Maine Rasool Ullah SAW Ko Dekha Ke Jab Aap SAW Ne Namaz Shuru Farmaayi Toh Haato Ko Kaandho Tak Utaaya Aur Ruku Me Jaate Waqt Aur Ruku Se Uthte Waqt Aap Saw Ne Haat Nahi Utaaye Aur Dono Sajdo Ke Darmiyaan Bhi Haat Nahi Utaaye.

[Musnad Al-Humaydi 277/2 , Hadees 614 , Saheeh Abu Awwaana : Jild 1 : 90 , Madawana Kubra: 71/1 , Saheeh Ibn Khuzaima : Jild 1 : 289 , Al-Khilaaqyaat Lil Bayhaqi V1/P404, Bawala Nasb Ur Riwaya 479/1]

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2. Hazrat Abdullah Ibn Umar Rdh. se hi Manqool Riwayat me 2  Jagah Ek Iftetah E Namaz Ke Waqt Aur Dusre Ruku Ke Baad Utte Huve Rafedain Ka Zikr Hai Aur Ruku Me Jaane Ke Waqt Ka Rafedain Ka Zikr Nahi Hai.

(Muwatta Imam Malik : 25 , Muwatta Imam Muhammed : 79 , Sunan e Behaiqi : 69/2)

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3. Teesra Isteraab yeh hai ke Aap Rdh. se Namaz me 3 Jagah Rafe-yadain ka Zikr Farmaate hai : Takbeer e Tehrimi , Ruku se Pehle , Ruku ke Baad.

(Bukhari : 102/1 , Muslim 168/1)

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4. Hazrat Saalim Rh. se Marwi hai ke Abdullah Ibn Umar Rdh. Rdh. Takbeer e Tehrima , Ruku se Pehle , Ek Rakaat ke Baad aur Dusri Ke Baad Rafe-yadain Karte. (Musannaf Abdur Razzak : Jild 2 : Safa 68 )

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5. Hazrat Abdullah Ibn Umar Rdh. Rdh. se Takbeer e Tehrima , Ruku se Pehle , Ruku ke Baad , Sajde se Pehle , 2 Rakaat ke Darmiyaan Rafe-Yadain Karna Manqool Hai (Al Muhalla : Jild 4 : Safa 93 )

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6. Hazrat Abdullah Bin Umar Rdh. Takbeer e Tehrima ,Ruku se Pehle , Ruku ke Baad , 2 Rakaato ke Baad Rafe-yadain Karte. (Saheeh Bukhari : Jild 1 : Safa 368 , Hadees No : 700 )

Note : Bukhari ki yeh Riwayat Marfu Sanad ke Saat Maujood nahi.

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7. Hazrat Abdullah Bin Omer Rdh. se Takbeer e Tehrima , Ruku se Pehle , Sajde se Pehle Rafe-Yadain Karna Manqool Hai. (Abu Dawud : 108/1)

8. Hazrat Abdullah Bin Omer Rdh. se Ruku se Pehle , Sajde se Pehle Rafe-Yadain Karna Manqool Hai. (Majmua Al Zawaid : 102/2)

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9.  Hazrat Abdullah Ibn Umar Rdh. se Upar se Neeche aur Neeche se Upar  Jaate Huwe Rafe-Yadain Karna Manqool Hai. (Mushkil Al Asaar : Jild 2 : Safa 20).

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Algarz Hazrat Abdullah Bin Omer Rdh. Ki Riwayat Me Jaisa Ke Abhi Pesh Ki Gayi Isteraab Hai Isse Aitejaaj Kaise Saheeh Hogaya Agar Koi Hanafi Aisi Riwayat Se Istedlaal Kardeta Toh Yeh Log Cheegh Pukaar Karte Magar Yahi Log Aisi Riwayat Se Istedlaal Karke Faqr Karte Hai.

Aur Agar yeh hadees ka Kisi tarah difa kiya jaaye.

Note : Difa Karne ke Usool Ghair Muqallideen Hazraat ko Pesh Karne Padhege ke Hum Sajde se Pehle , Sajde ke Baad , Pehli Rakaat ke Baad Wagira Jagah Rafe-Yadain Kyun Nahi Karte aur Jaha Karte hai Uski Kya Wajeh ??

Barhaal toh isse zyada se zyada yeh sabit hoga ke rasoolullah SAW ne Rafe-yadain kiya hai. Puri Ummat yeh samajti hai ke Rafe-yadain Huzur SAW ka Amal Hai Iska Inkaar Koi nahi karta Lekin Asal Kalaam is par baat hai ke Aap SAW ne Yeh Amal Hamesha Kiya ? Iska (Hamesha Rafe-Yadain Karne ka) Koi Saboot Nahi Milta.

Lekin Iske Qilaaf  Bahut Saare Sahaba Ikraam Rdh. Aur Tabien Rh. Namaz Me Takbeer E Tehreema Ke Waqt Haat Utaate The Phir Dobaara Nahi Utaate The. (Tirmizi Shareef : Hadees : 782).

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Aur Isi Tarah Khud Hazrat Ibn Umar Rdh. Ka Amal bhi In Tamaam Ahadees ke Khilaaf Hai.

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)

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 Ma’aaniul Asaar : 163/1 , Musannaf Ibn Abi Shaiba : 417/2 , Hadees 2467]

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Is Riwaayat Ke Tamaam Raavi Bukhari Shareef Ke Raavi Hai.

Is Hadees Darz e Zail Muhaddiseen ne Saheeh Kaha Hai.

     Alama Aini Rh.  [Umdatul Qari 3/8]
     Alama Ibn Turkamani Rh. [Jawahar An-Naqi 2/74]
     Alama Naimwi Rh. [Aasaar As-Sunan 1/108]
     Alama Zafer Ahmed Usmani Rh. [Elaa e Sunan : 51/3]
Aur Isi Tarah Yeh Riwayat Hazrat Mujahid Rh. ke Alawa Hazrat Ibn Umar Rdh. Ke Shaagird Hazrat Abdul Aziz Bin Hakeem se Manqool Hai.

Wo Riwayat Karte Hai ke Maine Hazrat Abdullah Bin Omer Rdh. Ko Dekha ke Takbeer e Tehrima ke Waqt Kaano Tak Haat Utaate The aur Uske Siwa Haat Nahi Utaate The.

(Muwatta Imam Muhammed : 93 , Al Hujjah Ala Ahlul Madinah : 97/1)

Yeh Riwayat Muhaddiseen ke Usool ke Mutabiq Hasan Darje ki Hai.

In Saheeh Riwayato se Maloom Huwa ke Ibn Umar Rdh. Tark e Rafedain ke Qaayal The. Aur Muhaddiseen ka Usool Hai :

JAB RAAVI KA AMAL AHADEES KE KHILAAF HO TOH WO HADEES MANSOOQ MAANI JAATI HAI.

(Qawaaid Fee Uloom ul Hadees : 202 )

Isliye Rafe-yadain Mansooq Hogaya Tha.

Tabhi Toh Hazrat Abdullah Bin Umar (Raz.) Se Rivayat Hai Ke, “Nabi (Sallallahu Alaihi Wa Sallam) Sirf Namaz Ke Shuroo’ Me Rafaul-Yadain Farmate The, Iske Ba’d Dobarah Hath Nahi Uthaate The.”

[Al-Khilafiyaat Lil Bayhaqi V1/P404, Bawala Nasb Ur Riwaya 479/1]

Muhaddis-E-Haram Sheikh Aabid Sindhi (Rah.) Farmate Hain Ke, “Mere Nazdeek Ye Hadees Yaqeeni Taur Per Saheeh Hai.” [Ba-Hawalah Mu’arif As-Sunan 494/2].

Aur Ek Riwayat Me Hazrat Abdullah Bin Umar (Raz.) Bayaan Farmaate  Hai Ke Maine Rasool Ullah Saw Ko Dekha Ke Jab Aap Saw Ne Namaz Shuru Farmaayi Toh Haato Ko Kaandho Tak Utaaya Aur Ruku Me Jaate Waqt Aur Ruku Se Uthte Waqt Aap Saw Ne Haat Nahi Utaaye Aur Dono Sajdo Ke Darmiyaan Bhi Haat Nahi Utaaye.

[Musnad Al-Humaydi 277/2 , Hadees 614 ,

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Isi Tarah Musnad e Humaidi ke Alaawa Tark e Rafe-yadain ki Hazrat Ibn Omer Rdh. se Marfu-an 6 Riwayate  Saheeh Abu Awaana me Maujood hai.

Hazrat Abdullah Bin Omer Radhi Allahu Anhu Farmaate Hai Ke Mai Rasoolullah Saw Ko Dekha Jab Aap Saw Ne Namaz Shuru Ki Toh Rafe-Yadain Kiya Yaha Tak Ke Baazo Ne Kaha Haato Ko Kandho Ke Barabar Legaye Aur Ruku Ka Iraada Kiya Aur Jab Ruku Se Sar Uthaaya Toh Rafe-Yadain Na Ki Aur Baazo Ne Kaha Ke Sajdo Me Bhi Rafe-Yadain Na Ki.

Saheeh Abu Awwaana : Jild 1 : 90 ,

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Sanad : Abdullah Bin Ayub Rh. –> Sufiyan Bin Oyena Rh. –> Zohri Rh. –>Saalim Rh. –> Ibn Umar Rdh.

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Saheeh Abu Awwaana : Jild 1 : 90 ,

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Sanad : Sa’ad An Bin Nasr Rh. –> Sufiyan Bin Oyena Rh. –> Zohri Rh. –>Saalim Rh. –> Ibn Umar Rdh.

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Saheeh Abu Awwaana : Jild 1 : 90 ,

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Sanad : Shoaib Bin Umar Rh. –> Sufiyan Bin Oyena Rh. –> Zohri Rh. –>Saalim Rh. –> Ibn Umar Rdh.

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Saheeh Abu Awwaana : Jild 1 : 90 ,

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Saheeh Abu Awwaana : Jild 1 : 90 ,

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Saheeh Abu Awwaana : Jild 1 : 91].

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Note 1 : Isi Tarah  Saheeh Ibn Khuzaima (Jild 1 : Safa 289) me 4 Riwayate , Musnad e Imam Ahmed Bin Hanbal ( Jild 2 : Safa 71  aur Safa 152) me 2 Riwayate Yahi Sahabi Hazrat Abdullah Bin Omer Rdh.  se Tark e Rafe-yadain  Marwi hai.

Note 2 : Usool e Hadees ke Mutaabiq Baaz Maqaamaat me 2 Kutub ke Hawaale Diye Gaye hai , Dusre Hawaale ke Alfaaz Kabhi Ba’ayaana awaal waale hoge aur kabhi mamuli alfaaz ke farq ke saat hoge.

Aaqeer me Hazrat Abdullah Bin Omer Rdh. Ka Rafedain ke Mutalliq Wazeh Qaul Mulaaheza Farmaaye :

Hazrat Abdullah Bin Omer Rdh. Farmaate Hai ke Hum Sahaba Rdh. Makkah Mukkaramah me Aap SAW ke Saat Shuru Namaz me Namaz ke Andar Ruku ke Waqt Rafedain Kiya Karte The , Pas Jab Nabi e Karim SAW ne Madina Munawwara ki Taraf Hijrat Farmaayi Toh Namaz ke Andar Ruku Wala Rafedain Tark Farmaadiya aur Sirf Shuru Namaz Wala Rafedain par Saabit Qadam Rahe.

(Akhbaar ul Fuqaha Wal Muhaddiseen : 213).

Is Wazeh Qaul se Saabit Hogaya Hai ke Rafe-yadain Mansooq Hogaya Tha.

Ahnaaf ka Maslak :

Ahnaaf ka Maslak Tark e Rafe-yadain ka hai.Iski Daleel Yeh hai :

Hazrat Abdullah Bin Mas’ood (Raziallahu Anhu) Ne Apni Shaagirdo Se Farmaya:

“Kya Main Tumhein Us Tarah Namaz Padhkar Na Dikhaao , Jis Tarah Rasoolullah (Sallallahu Alaihi Wa Sallam)  Namaz Padha Karte The ,  Phir Hazrat Ibn Masood Rdh. Ne Namaz Parhi Aur Takbeer E Tehreema Ke Alawa Dobara Haat Nahi Utaaye.”

(Tirmizi : 59 /1 , Hadees : 252, Abu Dawud 748 , Nisaai : 1060 ).

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Yeh Hadees Bilkul Saheeh Hai Aur Bukhari Wa Muslim Ke Qaabil E Aitemaad Raawiyo Se Saabit Hai.

Imam Tirmizi (Rah.) Ne Is Hadees Ko Hasan ,

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Imam Yahiya Bin Saeed Al Qattan Rh. ne Saheeh Kaha hai. (Fathul Rabbaani )

Alama Ibn Hazm Rh, ne Saheeh Kaha hai. (Al Muhalla : 88/4)

Aur Kai Muhaddiseen Ne Usko Saheeh Qaraar Diyaa Hai.(Tafseel Ke Liye Dekhiye : Masnoon E Namaz Safa 59 , Majmua Rasail O Maqalaat Jild 2)

Mashoor Ghair-Muqallideen Aalim Naseeruddin Albani Sahab Saaf Iqraar Karte Hai Ke : ” Haqq Ye Hai Ke Ye Hadis Saheeh Hai Aur Iski Sanad Muslim Ki Shart Per Saheeh Hai Aur Jo Log Isko Zaeef Hadees Kehte Hai Unki Baat Ki Koi Daleel Nahi Hai .[Mishkaat Ba-Tehqeeq Albani V1/P254]

Yeh Jaan Le ke Sirf Yahi

Ek Sahabi Hazrat Abdullah Bin Masood Rdh. Hai Jinse Sirf Tark e Rafedain Saabit.

Rafedain karne Koi Hadees Hazrat Abdullah Bin Masood Rdh. Se Nahi Hai.

Jitni Bhi Hai Sab Tark e Rafedain ki hi Hai.

Yahi Wajah hai ke Ulama e Ahnaaf ne Hazrat Abdullah Bin Masood Radhi Allahu Anhu ki Is Hadees se (Jo Isteraabaat se Baari hai) Istedlaal Kiya hai.

Tark e Rafe-yadain ki Mashoor Ibn Masood Rdh ki hadees. par Zubair Ali Zai aur Muhaddiseen ke Aiteraazaat Ka Jawaabaat.

 

Tark e Rafe-yadain ki Mashoor Ibn Masood Rdh ki hadees. par Zubair Ali Zai ke Aiteraazaat Ka Jawaabaat.
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Abdullah Bin Mubarak Rh. Ki Jarah :
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Zubair Ali Sahaab Ne Pehle Number Pe Hazrat Ibn Mubarak Rh. Ki Jarah Naql Ki Hai. (Nurul Aainain : Safa 130)
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Al-Jawaab No 1 :
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Zubair Ali Zai Sahaab Ne Likha Hai Ke “ Muhaddiseen Ki Aksariyat Ne Is Hadees Ko Zaeef Wa Ma’alool Qaraar Diya Hai “ Aur Uske Baad Hazrat Abdullah Bin Mubarak Rh. Ka Qaul Naql Kiya Hai Aur Wo Bhi Adhuraa.Zubair Ali Zai Ne Jitna Hissa Naql Kiya Hai Wo Yeh Hai “
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وَلَمْ يَثْبُتْ حَدِيثُ ۔۔۔۔۔ ابْنِ مَسْعُودٍ
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Aur Tirmizi (51) Ka Hawaala Diya Hai Aur Ibn Mubarak Rh. Ke Is Qaul Ki Mukammal Ibaarat Mulaaheza Farmaaye.
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قَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ قَدْ ثَبَتَ حَدِيثُ مَنْ يَرْفَعُ يَدَيْهِ وَذَكَرَ حَدِيثَ الزُّهْرِيِّ عَنْ سَالِمٍ عَنْ أَبِيهِ وَلَمْ يَثْبُتْ حَدِيثُ ابْنِ مَسْعُودٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرْفَعْ يَدَيْهِ إِلَّا فِي أَوَّلِ مَرَّةٍ
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Ghaur Farmaaye Ke Abdullah Bin Mubarak Rh. Jis Hadees Par Kalaam Kiya Farmaa Rahe Hai Wo
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أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرْفَعْ يَدَيْهِ
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Waali Hades Hai Aur Hum Jo Hadees Ko Pesh Karte Hai Wo
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أَلَا أُصَلِّي بِكُمْ صَلَاةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  
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Waali Hai.
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Isliye Imam Tirmizi Rh. Ne Bhi Ibn Masood Rdh.  Waali Hadees “ أَلَا أُصَلِّي بِكُمْ صَلَاةَ ” Par Jarah Karne Ke Bajaai Kaha Hai Ke Ibn Masood Ki Hadees Hasan Hai. (Tirmizi : Jild 1 : Safa 59)
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Isse Maloom Huwa Ke Imam Tirmizi Ke Nazdeek Bhi Abdullah Bin Mubarak Ki Jarah Hazrat Abdullah Bin Masood Rdh. Ki Is Hadees Ke Mutalliq Nahi Balke

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرْفَعْ يَدَيْهِ

Wali Hadees Ke Mutaalliq Hai.Aur Imam Tirmizi Ne Abdullah Bin Mubarak Ki Is Jarah Ko Pehle Bayaan Kiya Phir Ibn Masood Rdh. Ki Hadees Naql Ki Hai.
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Agar Yeh Jarah Is Hadees Ke Talluq Ki Hoti Toh Imam Tirmizi Is Jarah Ko Hazrat Ibn Masood Rdh. Ke Baad Bayaan Karte Jis Tarah Inhone Hadees E Ibn Masood Rdh. Ki Tehseen Bayaan Ki Hai Aur Agar Bilfarz Hazrat Ibn Masood Rdh.

Is Jarah Ko Hadees E Ibn Masood Rdh. Ki Is Hadees Ke Mutalliq Bhi Tasleem Karliya Jaaye Toh Bhi Yeh Jarah Kisi Kaam Ki Nahi Hai۔Kyunke Imam Tirmizi Ne Is Jarah Ko Jis Sanad Se Bayaan Kiya Hai Wo Yeh Hai

حَدَّثَنَا بِذَلِكَ أَحْمَدُ بْنُ عَبْدَةَ الْآمُلِيُّ حَدَّثَنَا وَهْبُ بْنُ زَمْعَةَ عَنْ سُفْيَانَ بْنِ عَبْدِ الْمَلِكِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ

Is Sanad Me Imam Tirmizi Rh. Ke Ustaad Ahmed Bin Abda Ke Halaat Maloom Nahi Yaha Tak Ke Uski Tareekh Wilaadat Aur Wafaat Bhi Maloom Nahi.Andaaza Yeh Hai Ke Yeh Teesri Sadi Me Faut Huwe Hai , Is Zamaane Me Na Kisi Shagird Ne Uski Tauseeq Ki Aur Na Kisi Aur Ma’asir Ne Balke 8vi Saadi Tak Kisi Muhaddis Ne Uski Tareef Nahi Ki Siwaaye Alama Zehbi Ke Inhone Unko Sadooq Kaha Hai.

Aur Ibn Hajr Farmaate Hai Ke Raavi Ki Tauseeq Jo Sadooq Ke Lafz Se Ki Jaati Hai Uska Darja Siqa Aur Muttaqeen Ke Lafz Se Kam Hai Aur Sadooq Ke Saat Zaeef Ka Lafz Bhi Milsakta Hai.

Al-Jawaab No 2 :

Agar Yeh Jarah Maan Bhi Le Bilfarz Ke Abdullah Bin Mubarak Ne Ki Hai.

Lekin Aakhri Umar Unhone Is Jarah Ruju Karliya Tha.

Chunaanche Ibn Mubarak Rh. Ke Aakhri Umar Ke Shagird Shuwaid Bin Nasr Al Maroozi Ki Riwayat Jo Imam Nasaai Rh. Ne Naql Ki Hai.

Jisse Tark E Rafe-Yadain Ka Sabot Milta Hai Aur Isko Khud Imam Abdullah Bin Mubarak Rh. Ne Naql Kiya Hai.

Toh Maloom Huwa Ke Inhone Usse Ruju Karliya Tha.

Imam Tirmizi Rh. Aur Imam Behaiqi Rh. Ki Jarah :

Zubair Ali Zai Sahaab Ne Likha Ha Ke “ Darj E Zail Aimma E Haadees Wa Ulama Ne Ibn Mubarak Rh. Ki Jarah Ko Ibn Masood Rdh. Se Mansoob Is Mutanaaza’a Riwayat Ke Mutalliq Qaraar Diya Hai “ (Nurul Aainain : 130) Jisme Imam Tirmizi Ka Hawaala Pesh Kiya Hai Jiska Jawaab Abhi Guzar Chukka Hai Aur Imam Behaiqi Rh. Ka Bhi Hawaala Pesh Kiya Hai. (Sunan E Kubra Behaiqi : Jild 2 : Safa 79)

Al Jawaab : Imam Behaiqi Rh. Ne Bhi Tirmizi Shareef Waali Ibn Mubarak Ki Jarah Ko Hi Bayaan Kiya Hai Jiska Jawaab Hochuka Aur Imam Behaiqi Ne Ibn Mubarak Rh. Ki Jarah Ko Jis Sanad  Se Bayaan Kiya Hai Uski Sanad Me Abdul Kareen Al Sakri Majhool Hai Aur Uska Tarjuma Kutb E Asmaa Ur Rijaal Me Nahi Mila Lehaaza Majhool Sanad Ka Koi Aitebaar Nahi.

Degar Aimma Ki Jarah :

Aur Ibn Juzi Rh. , Ibn Abdul Haadi , Nawawi Rh. , Ibn Qudaama Rh. , Ibn Hajr Rh. , Ash-Shawkaani Rh. , Al Baghwi Rh. Ke Hawaale Pesh Kiye Hai Ke  Yeh Sab Abdullah Bin Mubarak Ki Is Jarah Ko Hazrat Ibn Masood Ki Hadees Se Mutalliq Qaraardete Hai.  (Nurul Aainain : 130)

Al-Jawaab : In Sab Hazraat Ne Jo Hazrat Ibn Mubarak Rh. Ki Jarah Ko Apni Apni Kitaabo Me Hazrat E Ibn Masood Rdh. Se Mutalliq Qaraar Diya Hai Yeh In Sabne Imam Tirmizi Rh. Se Naql Kardi Hai Aur Iska Jawaab Tafseelan Guzarchuka Hai.

Imam Shafaii Rh. Ki Jarah :

Imam Shafaii Rh. Ne Tark E Rafeyadain Ki Ahadees Ko Radd Kardiya Ke Yeh Saabit Nahi Hai.

Al Jawaab : Is Jarah Ki Sanad Munqate Hai Unme Se Kisi Sahaab Ki Imam Shafaii Rh. Se Mulaaqaat Manqool Nahi Huwi Lehaaza Mardood Hai.
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Imam Ahmed Bin Hambal Rh. Ki Jarah:

Ali Zai Likhte Hai Ke Imam Ahmed Bin Hambal Ne Is Riwayat Par Kalaam Kiya. (Nurul Aainain : 131)

Al Jawaab : Imam Ahmed Rh. Ne ثم لا یعود Ki Ziyaadat Par Kalaam Kiya Hai Aur Baaqi Hadees Ko (Musnad E Ahmed : Safa 388 )  Me  مَرَّةٍ فَلَمْ يَرْفَعْ يَدَيْهِ إِلَّا Ke Alfaaz Khud Riwayat Kiya Hai Lehaaza Yeh Aiteraaz Bhi Mardood Hai.

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Imam Abu Haatim Ki Jarah :

Abu Haatim Ar Raazi Ne Kaha : “ Yeh Qata Hai Kaha Jaata Hai Ke Sufiyaan Suri Ko Is Ke Ikhtesaar Me Wahem Hai Kyunke Ek Jamaat Ne Isko Aasim Bin Kulaib Se In Alfaaz Ke Saat Bayaan Kiya Hai Ke Nabi E Karim Saw Ne Shuru Namaz Ki Pas Haat Utaaye Phir Ruku Kiya Aur Tatbeeq Ki Aur Apne Haato Ko Ghutno Ke Darmiyaan Rakha.Kisi Dusre  Ne Suri Waali Baat Bayaan Nahi Ki.

(Elal Al Hadees : Jild 1 : Safa 96 , Jarah : 285 )

Al Jawaab :  : Aasim Kulaib Se Ek Jamaat Ne Riwayat Tatbeeq Ki Hai Yeh Riwayat Ghalat Aur Mahez Ghalat Hai Balke Abdullah Bin Idrees Ke Alaawa Kisi Ne Bhi Bayaan Nahi Ki Balke Sufiyaan Suri Ki Tarah Abu Bakr Al Nahshali  , Ibn Idrees aur Wakii Bin Jarah Rh. Ne Bhi Bayaan Kiya (Kitaab Ul Elal Lil Dariqutni , Tamheed Laa Ibn Abdul Barr : Jild 4 : Safa 189 ) Lehaaza Abu Haatim Ki Jarah Mardood Hai.

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Imam Darqutni Rh. Ki Jarah :

Darqutni Ne Use Ghair Mehfooz Qaraar Diya Hai.

Al Jawaab : Yeh Bhi Mardood Hai Kyunke Imam Darqutni Farmaate Hai Ke Isnaad E Saheeh(Kitaab Ul Elal) Haafiz Ibn Hajr Rh. Farmaate Hai “Yaani Isi Tarah Imam Darqutni Ne Farmaaya Ke Yeh Hadees Saheeh Hai Magar  ثم لا یعود Ka Lafz Saheeh Nahi.

(Ad-Durriya : Jild 1 : safa 150 )

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Magar  ثم لا یعود Ka Lafz Saheeh Hochuka , Imam Wakii , Imam Abdullah Bin Mubarak Rh. Abu Huzaifa Rh. Wagaira Ki Riwayat Me.

Imam Ibn Hibban Rh. Ki Jarah :

Imam Ibn Hibban Ne Kitaab Us Salaah Me Kaha : “Ke Yeh Riwayat Haqiqat Me Sabse Zyaada Zaeef Hai Kyunke Iski Il-Late Hai Jo Use Baatil Qaraar Deti Hai.

Al Jawaab : Imam Ibn Hibban Ki Koi Kitaab Kitaabus Salaah Ke Naam Se Murattib Nahi Huwi Yeh Mahez Hafiz Ibn Hajr Ki Kaar Waai Ka Natija Hai.

Agar Koi Kitaab Ghair Muqallideen Ke Yaha Hai Toh Pesh Kare.

Imam Abu Dawud Ki Jarah :

Zubair Sahaab Ne Imam Abu Dawud Rh. Ki Jarah Naql Ki Hai. (Nurul Aainain)

Al-Jawaab :

Imam Abu Dawud Rh. Ki Wafaat Waale Saal Ke Nusqe (Lu-Lui) Me Yeh Jarah Mazkoor Nahi.Toh Maloom Huwa Ke Inhone Us Jarah Se Ruju Farmaaliya. (Sunan E Abu Dawud , Nusqa E Lu-Lui)

Yahiya Bin Aadam Ki Jarah :

Yahiya Bin Aadam Ne Jarah Nahi Ki Sirf Imam Ahmed Rh. Ne Yu Kaha Hai Ke Abdullah Bin Idrees Ki Hadees Me Yahiya Bin Aadam Farmaate Hai Ke Maine Nazr Ki Toh Isme ثم لا یعود  Nahi Tha. (Juz E Rafe-Yadain : 13 , Bawala Nurus Sabah : Jild 2 : Safa 338)

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Ab Ibn Hajr Ka Isko Yu Rang Dena Ke Imam Ahmed Aur Unke Shaik Yahiya Bin Aadam Ke Haa Yeh Hadees Zaeef Hai Bahut Ghalat Baat Hai.

Muhammed Bin Waazah Ki Jarah :

Hafiz Zubair Ali Sahaab Ne Muhammed Bin Waazah Ka Yeh Hawaala Pesh Kiya Hai Ke Inhone Tark E Rafe-Yadain Ki Tamaam Ahadees Ko Zaeef Kaha Hai. (Nurul Aainain : 133)

Al Jawaab : Muhammed Bin Waazah Ne Kaha Ke Wo Ahadees E Rasool Se ثم لا یعود  Se Riwayat Kiya Hai Zaeef Hai.Awwal Toh Yeh Ke Iski Sanad Ki Sehat Saabit Kare

ثانيا لا یعود  Ke Alaawa Waali Riwayat Toh Sahi Hai.Lehaaza Zubair Sahaab Ka Yeh Dhokha Hai Aur Mardood Hai.

Imam Bukhari Rh. Ki Jarah :

Phir Zubair Sahaab Ne Likha Hai Ke Imam Bukhari Rh. Ne Bawaala  Hadees Ko Zaeef Qaraar Diya Hai.  (Nurul Aainain : 133)

Al Jawaab : 1 – Imam Bukhari Se Jarah Manqool Karna Saheeh Nahi Aur Juz E Rafe-Yadain Unki Taraf Mansoob Hai Unki Apni Tasneef Nahi .

Al Jawaab : 2 – Zubair Ali Sahaab Ne Imam Bukhari Rh. Se Jarah Ki Koi Ibaarat Naql Nahi Ki.Lehaaza Imam Bukhari Ka Naam Naql Karna Ghalat Aur Baatil Hai Imam Bukhari Rh. Ne Is Hadees Par Khud Apni Koi Jarah Naql Nahi Ki.Lehaaza Zubair Ali Zai Sahaab Apne Is Qaul Se Ruju Karle.

Imam Daarmi , Darqutni Aur Behaiqi Rh. Ki Jarah :

Neez Hafiz Ibn Ul Qayyim Ne (Tehzeeb Ul Sunan : Jild 1 : Safa 368 , Bahawaala Nurus Sabah : Jild 2 : Safa 338) Me Farmaaya Hai Ke  Is Hadees E Ibn Masood Ko Imam Daarmi , Darqutni Aur Behaiqi Ne Zaeef Qaraar Diya Hai

Jabke (تلخيص الحبير : Jild 1 : Safa 221) Me Yazeed Bin Abi Ziyaad Waali Riwayat Ke Bare Me Zaeful  Bukhari Wa Ahmed , Wa Yahiya , Wa Daarmi , Wa Humaidi Jabke Daarmi Ya Darqutni Ya Behaiqi Ne Ibn Masood Ki Hadees Ko Zaeef Qaraar Nahi Diya.

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Alhamdullilah ! Yeh Hadees Ala Darje ki Saheeh hai…..
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Note : Humne Muqtasar Taur par Is hadees Par Aiteraazaat ke Jawaabaat Upar Diya hai.
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Hum Tark e Rafe-yadain ke Kyun Qaayil hai Part 2 ( Ibn Masood Rdh. ki Hadees par Aiteraazaat ke Jawaabaat)
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Zubair Ali Zai Sahaab Ne Ibn Masood Rdh. Ki Riwayat Ko Muhaddiseen Ki Jarah Naql Kiya Hai Jiska Tafsilan Jawaab Tarteeb Waar Mulaaheza Farmaaye :

Abdullah Bin Mubarak Rh. Ki Jarah :

Zubair Ali Sahaab Ne Pehle Number Pe Hazrat Ibn Mubarak Rh. Ki Jarah Naql Ki Hai. (Nurul Aainain : Safa 130)

Al-Jawaab No 1 :

Zubair Ali Zai Sahaab Ne Likha Hai Ke “ Muhaddiseen Ki Aksariyat Ne Is Hadees Ko Zaeef Wa Ma’alool Qaraar Diya Hai “ Aur Uske Baad Hazrat Abdullah Bin Mubarak Rh. Ka Qaul Naql Kiya Hai Aur Wo Bhi Adhuraa.Zubair Ali Zai Ne Jitna Hissa Naql Kiya Hai Wo Yeh Hai “

وَلَمْ يَثْبُتْ حَدِيثُ ۔۔۔۔۔ ابْنِ مَسْعُودٍ

Aur Tirmizi (Rh.) Ka Hawaala Diya Hai Aur Ibn Mubarak Rh. Ke Is Qaul Ki Mukammal Ibaarat Mulaaheza Farmaaye.

قَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ قَدْ ثَبَتَ حَدِيثُ مَنْ يَرْفَعُ يَدَيْهِ وَذَكَرَ حَدِيثَ الزُّهْرِيِّ عَنْ سَالِمٍ عَنْ أَبِيهِ وَلَمْ يَثْبُتْ حَدِيثُ ابْنِ مَسْعُودٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرْفَعْ يَدَيْهِ إِلَّا فِي أَوَّلِ مَرَّةٍ

Ghaur Farmaaye Ke Abdullah Bin Mubarak Rh. Jis Hadees Par Kalaam Kiya Farmaa Rahe Hai Wo

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرْفَعْ يَدَيْهِ

Waali Hades Hai Aur Hum Jo Hadees Ko Pesh Karte Hai Wo

أَلَا أُصَلِّي بِكُمْ صَلَاةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  

Waali Hai.

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Isliye Imam Tirmizi Rh. Ne Bhi Ibn Masood Rdh.  Waali Hadees “ أَلَا أُصَلِّي بِكُمْ صَلَاةَ ” Par Jarah Karne Ke Bajaai Kaha Hai Ke Ibn Masood Ki Hadees Hasan Hai. (Tirmizi : Jild 1 : Safa 59)

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Isse Maloom Huwa Ke Imam Tirmizi Ke Nazdeek Bhi Abdullah Bin Mubarak Ki Jarah Hazrat Abdullah Bin Masood Rdh. Ki Is Hadees Ke Mutalliq Nahi Balke

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرْفَعْ يَدَيْهِ

Wali Hadees Ke Mutaalliq Hai.Aur Imam Tirmizi Ne Abdullah Bin Mubarak Ki Is Jarah Ko Pehle Bayaan Kiya Phir Ibn Masood Rdh. Ki Hadees Naql Ki Hai.

Agar Yeh Jarah Is Hadees Ke Talluq Ki Hoti Toh Imam Tirmizi Is Jarah Ko Hazrat Ibn Masood Rdh. Ke Baad Bayaan Karte Jis Tarah Inhone Hadees E Ibn Masood Rdh. Ki Tehseen Bayaan Ki Hai Aur Agar Bilfarz Hazrat Ibn Masood Rdh.

Is Jarah Ko Hadees E Ibn Masood Rdh. Ki Is Hadees Ke Mutalliq Bhi Tasleem Karliya Jaaye Toh Bhi Yeh Jarah Kisi Kaam Ki Nahi Hai۔Kyunke Imam Tirmizi Ne Is Jarah Ko Jis Sanad Se Bayaan Kiya Hai Wo Yeh Hai

حَدَّثَنَا بِذَلِكَ أَحْمَدُ بْنُ عَبْدَةَ الْآمُلِيُّ حَدَّثَنَا وَهْبُ بْنُ زَمْعَةَ عَنْ سُفْيَانَ بْنِ عَبْدِ الْمَلِكِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ

Is Sanad Me Imam Tirmizi Rh. Ke Ustaad Ahmed Bin Abda Ke Halaat Maloom Nahi Yaha Tak Ke Uski Tareekh Wilaadat Aur Wafaat Bhi Maloom Nahi.Andaaza Yeh Hai Ke Yeh Teesri Sadi Me Faut Huwe Hai , Is Zamaane Me Na Kisi Shagird Ne Uski Tauseeq Ki Aur Na Kisi Aur Ma’asir Ne Balke 8vi Saadi Tak Kisi Muhaddis Ne Uski Tareef Nahi Ki Siwaaye Alama Zehbi Ke Inhone Unko Sadooq Kaha Hai.

Aur Ibn Hajr Farmaate Hai Ke Raavi Ki Tauseeq Jo Sadooq Ke Lafz Se Ki Jaati Hai Uska Darja Siqa Aur Muttaqeen Ke Lafz Se Kam Hai Aur Sadooq Ke Saat Zaeef Ka Lafz Bhi Milsakta Hai.

Al-Jawaab No 2 :

Agar Yeh Jarah Maan Bhi Le Bilfarz Ke Abdullah Bin Mubarak Ne Ki Hai.

Lekin Aakhri Umar Unhone Is Jarah Ruju Karliya Tha.

Chunaanche Ibn Mubarak Rh. Ke Aakhri Umar Ke Shagird Shuwaid Bin Nasr Al Maroozi Ki Riwayat Jo Imam Nasaai Rh. Ne Naql Ki Hai.

Jisse Tark E Rafe-Yadain Ka Sabot Milta Hai Aur Isko Khud Imam Abdullah Bin Mubarak Rh. Ne Naql Kiya Hai.

Toh Maloom Huwa Ke Inhone Usse Ruju Karliya Tha.

Al –Jawaab No 3 :

Is Jarah Ka Jawaab Dete Huwa Imam Mughtaayi Rh. Farmaate Hai Ke

“Ibn Mubarak Rh. Ke Nazdeek Kisi Cheez Ka Saabit Na Hona Uske Rijaal Ke Aitebaar Motabar Na Hone Ko Nahi Rokta Aur Ghaur O Fikr Karna Ijtemaad Aur Hadees Me Aasim Bin Kulaib Par Mambni (Depend) Hai Aur Wo Siqa Hai ,Ibn Hibban , Ibn Sa’ad , Ahmed Bin Saaleh Al Mu-Aarah , Ibn Saaheen , Yahiya Bin Maeen Aur Wal Fasawi Rehmaullah Alaihim Wagaira Ke Nazdeek.

( Sharah Ibn Majah Lil Mughtaayi : Safa 1467)

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Al –Jawaab No 4 :

Isi Imam Zai’lee Rh. Farmaate Hai Ke Adam E Suboot Ka Bayaan Ibn Mubarak Rh. Ke Nazdeek Nahi Rokta Hai Usme Ghaur E Fikr Karne Se Aur Daiyer ( Depend) Hai Aasim Bin Kulaib Par Jinki Tauseeq Ibn Maeen Karchuke Hai. (Nasb Ur Riyaa : Jild 1 : Safa 395)

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Al –Jawaab No 5 :

Imam Aaini Rh. Is Jarah Ka Jawaab Dete Huwe Farmaate Hai Ke Kisi Cheez Ka Adam E Subootibn Mubarak Ke Nazdeek Rokta Hai Usme Ghaur E Fikr Karne Se Aur Daiyer (Depend) Hai Aasim Bin Kulaib Par Jinki Tauseeq Ibn Maeen Karchuke Hai.

(Sharah Abu Dawud Lil Aaini : Jild 3 : Safa  342)

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Al –Jawaab No 6 :

Imam Ibn Qattan Rh. Farmaate Hai Ke Aur Hadees Mere Nazdeek Uske Raaviyo Ki Adalat Ki Wajeh Se Sehat Ke Zyaada Qareeb Hai. (Bayaan Ul Wahem Lil Ibn Qattan : Jild 3 : Safa 367)

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Al –Jawaab No 7 :

Imam Mardeeni Rh. Likhte Hia Ke Yaani Ibn Mubarak Ke Nazdeek Uska Adam E Suboot Mu-Ariz Hai Dusro Ke Nazdeek Suboot Ke Saat Aur Ibn Hazam Ne Is Hadees Ko Muhalla Me Saheeh Kaha Hai Aur Imam Tirmizi Rh. Ne Hasan Kaha Hai. (Al Johar An Naqi : Jild 2 : Safa 77)

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Imam Tirmizi Rh. Aur Imam Behaiqi Rh. Ki Jarah :

Zubair Ali Zai Sahaab Ne Likha Ha Ke “ Darj E Zail Aimma E Haadees Wa Ulama Ne Ibn Mubarak Rh. Ki Jarah Ko Ibn Masood Rdh. Se Mansoob Is Mutanaaza’a Riwayat Ke Mutalliq Qaraar Diya Hai “ (Nurul Aainain : 130) Jisme Imam Tirmizi Ka Hawaala Pesh Kiya Hai Jiska Jawaab Abhi Guzar Chukka Hai Aur Imam Behaiqi Rh. Ka Bhi Hawaala Pesh Kiya Hai. (Sunan E Kubra Behaiqi : Jild 2 : Safa 79)

Al Jawaab : Imam Behaiqi Rh. Ne Bhi Tirmizi Shareef Waali Ibn Mubarak Ki Jarah Ko Hi Bayaan Kiya Hai Jiska Jawaab Hochuka Aur Imam Behaiqi Ne Ibn Mubarak Rh. Ki Jarah Ko Jis Sanad  Se Bayaan Kiya Hai Uski Sanad Me Abdul Kareen Al Sakri Majhool Hai Aur Uska Tarjuma Kutb E Asmaa Ur Rijaal Me Nahi Mila Lehaaza Majhool Sanad Ka Koi Aitebaar Nahi.

Degar Aimma Ki Jarah :

Aur Ibn Juzi Rh. , Ibn Abdul Haadi , Nawawi Rh. , Ibn Qudaama Rh. , Ibn Hajr Rh. , Ash-Shawkaani Rh. , Al Baghwi Rh. Ke Hawaale Pesh Kiye Hai Ke  Yeh Sab Abdullah Bin Mubarak Ki Is Jarah Ko Hazrat Ibn Masood Ki Hadees Se Mutalliq Qaraardete Hai.  (Nurul Aainain : 130)

Al-Jawaab : In Sab Hazraat Ne Jo Hazrat Ibn Mubarak Rh. Ki Jarah Ko Apni Apni Kitaabo Me Hazrat E Ibn Masood Rdh. Se Mutalliq Qaraar Diya Hai Yeh In Sabne Imam Tirmizi Rh. Se Naql Kardi Hai Aur Iska Jawaab Tafseelan Guzarchuka Hai.

Imam Shafaii Rh. Ki Jarah :

Imam Shafaii Rh. Ne Tark E Rafeyadain Ki Ahadees Ko Radd Kardiya Ke Yeh Saabit Nahi Hai.

Al Jawaab No 1 : Is Jarah Ki Sanad Munqate Hai Unme Se Kisi Sahaab Ki Imam Shafaii Rh. Se Mulaaqaat Manqool Nahi Huwi Lehaaza Mardood Hai.

Al Jawaab No 2 : Kitaab Ul Umm : Jild 7 : Safa 201 Me Imam Shafii Rh. Se Waazeh Taur Par Hazrat Ibn Masood Rdh. Ki Tark E Rafe-Yadain Par Koi Aiteraaz Maujood Nahi Jiska Iqraar Khud Zubair Ali Zai Ne Maqaalaat : Jild 4 : Safa 273 Par Kiya Hai.

Al- Jawaab No 3 : Dusra Hawaala Ali Zai Ne Sunan E Kubra Lil Behaiqi Ka Diya Hai Lekin Usme Imam Shafii Rh. Ki Yeh Sharah Hazrat Ibn Masood Rdh. Aur Hazrat Ali Rdh. Ki Mauqoof Ahadees Ke Bare Me Thi Usko Hazrat Abdullah Bin Masood Rdh. Ki Marfu Hadees Par Fit Karna Nihaayat E Baddiyaanti Ki Baat Hai.

Al-Jawaab No 4 : Teesra Hawaala Fathul Baari Ka Diya Hai Lekin Jab Asal Jarah Hi Imam Shafii Rh. Ki Saabit Nahi Toh Baad Waalo Ke Hawaalo Ka Kya Aitebaar Aur Wo Bhi Mauqoof Ki Jagah Marfu Riwayat Par.

Al-Jawaab No 5 : Imam Mardeeni Rh. Imam Shafii Rh. Ki Qaul Ki Wazaahat Karte Huwe Farmaate Hai Ke Imam Shafii Rh. Ke Qaul Se Yeh Baat Saaf Aur Waazeh Hoti Hai Ke Imam Shafii Rh. Hazrat Ali Rh. Ki Mauqoof  Tark E Rafe-Yadain Waali Riwayat Ko Saabit Maante Hai.

Lehaaza Kam Az Kam Hazrat Ali Rdh. Ki Tark E Rafe-Yadain Waali Riwayat Imam Shafii Rh. Ke Nazdeek Saabit Hai.

Wazaahat : In Tamaam Baato Se Waazeh Hogaya Hai Ke Imam Shafii Rh. Ki Jarah Ko ( Jo Ke Abhi Tak Bhi Saabit Nahi) Hazrat Ibn Masood Rdh. Ki Marfu Hadees Ki Taraf Nisbat Qata Aur Ghalti Hai Aur Agar Degar Hazraat E Muhaddiseen E Ikraam Imam Shafii Rh. Ka Hawaala Hazrat Ibn Masood Rdh. Ki Marfu Hadees Ki Taraf Mansoob Karte Hai Toh Phir Unko Jarah Ki Sanad Saabit Karna Padegi.
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Imam Ahmed Bin Hanbal Rh. Ki Jarah:

Ali Zai Likhte Hai Ke Imam Ahmed Bin Hanbal Ne Is Riwayat Par Kalaam Kiya. (Nurul Aainain : 131)

Al Jawaab : Imam Ahmed Rh. Ne ثم لا یعود Ki Ziyaadat Par Kalaam Kiya Hai

Aur Unke Jarah Ke Mukammal Alfaaz Mulaaheza Farmaaye :

Abdullah Bin Ahmed Farmaate Hai Ke Mere Waalid Farmaate Hai Ke Aasim Bin Kulaib Ki Hadees Jisko Ibn Idrees Ne Riwayat Kiya Hai Unhone ثم لا یعود Naql Nahi Kiya.  (Al Elal : Jild 1 : Safa 370)

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Lehaaza maloom huwa ke yeh hadees ki sanad imam ahmed bin hanbal rh. ke nazdeek saheeh hai ,pas matan me ثم لا یعود ke alfaaz ko ghair mehfooz samjhte hai.

Aur Baaqi Hadees Ko (Musnad E Ahmed : Safa 388 )  Me  مَرَّةٍ فَلَمْ يَرْفَعْ يَدَيْهِ إِلَّا Ke Alfaaz Khud Riwayat Kiya Hai Lehaaza Yeh Aiteraaz Bhi ali zai ka Mardood Hai.

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Imam Abu Haatim Ki Jarah :

Abu Haatim Ar Raazi Ne Kaha : “ Yeh Qata Hai Kaha Jaata Hai Ke Sufiyaan Suri Ko Is Ke Ikhtesaar Me Wahem Hai Kyunke Ek Jamaat Ne Isko Aasim Bin Kulaib Se In Alfaaz Ke Saat Bayaan Kiya Hai Ke Nabi E Karim Saw Ne Shuru Namaz Ki Pas Haat Utaaye Phir Ruku Kiya Aur Tatbeeq Ki Aur Apne Haato Ko Ghutno Ke Darmiyaan Rakha.Kisi Dusre  Ne Suri Waali Baat Bayaan Nahi Ki.

(Elal Al Hadees : Jild 1 : Safa 96 , Jarah : 285 )

Al-Jawaab No 1 :

Imam Abu Haatim Par Alama Zehbi Rh. Ne Mutashadid Wa Muta’anid Ki Jarah Ke Alfaaz Naql Kiye Hai. (Tazkiratul Huffaz : Jild 2 : Safa 8)

Lehaaza Mutashadid Ki Jarah Qaabil E Qubool Nahi Hai.

Al Jawaab No 2: Aasim Kulaib Se Ek Jamaat Ne Riwayat Tatbeeq Ki Hai Yeh Riwayat Ghalat Aur Mahez Ghalat Hai Balke Abdullah Bin Idrees Ke Alaawa Kisi Ne Bhi Bayaan Nahi Ki Balke Sufiyaan Suri Ki Tarah Abu Bakr Al Nahshali  , Ibn Idrees Aur Wakii Bin Jarah Rh. Ne Bhi Bayaan Kiya (Kitaab Ul Elal Lil Dariqutni , Tamheed Li Ibn Abdul Barr : Jild 4 : Safa 189 ) Lehaaza Abu Haatim Ki Jarah Mardood Hai.

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Imam Darqutni Rh. Ki Jarah :

Darqutni Ne Use Ghair Mehfooz Qaraar Diya Hai.

Jhoot : Ghair Muqallid Zubair Ali Zai Ne Yaha Jhoot Bola Hai Kyunke Imam Daruqtni Rh. Ne Sirf ثم لا یعود Ko Ghair Mehfooz Kaha , baaqi Riwayat Ko Khud Imam Sahaab Ne Saheeh Kaha Hai.

Al Jawaab : Yeh Bhi Mardood Hai Kyunke Imam Darqutni Farmaate Hai Ke Isnaad E Saheeh(Kitaab Ul Elal) Haafiz Ibn Hajr Rh. Farmaate Hai “Yaani Isi Tarah Imam Darqutni Ne Farmaaya Ke Yeh Hadees Saheeh Hai Magar  ثم لا یعود Ka Lafz Saheeh Nahi.

(Elal e Darqutni : Jild 4 : Safa 171-173)

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(Diraaya : Jild 1 : Safa 150 )

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Magar  ثم لا یعود Ka Lafz Saheeh Hochuka , Imam Wakii , Imam Abdullah Bin Mubarak Rh. Abu Huzaifa Rh. Wagaira Ki Riwayat Me.

Imam Ibn Hibban Rh. Ki Jarah :

Imam Ibn Hibban Ne Kitaab Us Salaah Me Kaha : “Ke Yeh Riwayat Haqiqat Me Sabse Zyaada Zaeef Hai Kyunke Iski Il-Late Hai Jo Use Baatil Qaraar Deti Hai.

Al Jawaab : Imam Ibn Hibban Ki Koi Kitaab Kitaabus Salaah Ke Naam Se Murattib Nahi Huwi Yeh Mahez Hafiz Ibn Hajr Ki Kaar Waai Ka Natija Hai.

Agar Koi Kitaab Ghair Muqallideen Ke Yaha Hai Toh Pesh Kare.

Imam Abu Dawud Ki Jarah :

Zubair Sahaab Ne Imam Abu Dawud Rh. Ki Jarah Naql Ki Hai. (Nurul Aainain)

Al-Jawaab :

Imam Abu Dawud Rh. Ki Wafaat Waale Saal Ke Nusqe (Lu-Lui) Me Yeh Jarah Mazkoor Nahi.Toh Maloom Huwa Ke Inhone Us Jarah Se Ruju Farmaaliya. (Sunan E Abu Dawud , Nusqa E Lu-Lui)

Yahiya Bin Aadam Ki Jarah :

Yahiya Bin Aadam Ne Jarah Nahi Ki Sirf Imam Ahmed Rh. Ne Yu Kaha Hai Ke Abdullah Bin Idrees Ki Hadees Me Yahiya Bin Aadam Farmaate Hai Ke Maine Nazr Ki Toh Isme ثم لا یعود  Nahi Tha. (Juz E Rafe-Yadain : 13 , Bawala Nurus Sabah : Jild 2 : Safa 338)

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Ab Ibn Hajr Ka Isko Yu Rang Dena Ke Imam Ahmed Aur Unke Shaik Yahiya Bin Aadam Ke Haa Yeh Hadees Zaeef Hai Bahut Ghalat Baat Hai.

Muhammed Bin Waazah Ki Jarah :

Hafiz Zubair Ali Sahaab Ne Muhammed Bin Waazah Ka Yeh Hawaala Pesh Kiya Hai Ke Inhone Tark E Rafe-Yadain Ki Tamaam Ahadees Ko Zaeef Kaha Hai. (Nurul Aainain : 133)

Al Jawaab : Muhammed Bin Waazah Ne Kaha Ke Wo Ahadees E Rasool Se ثم لا یعود  Se Riwayat Kiya Hai Zaeef Hai.Awwal Toh Yeh Ke Iski Sanad Ki Sehat Saabit Kare

ثانيا ثم لا یعود  Ke Alaawa Waali Riwayat Toh Sahi Hai.Lehaaza Zubair Sahaab Ka Yeh Dhokha Hai Aur Mardood Hai.

Abu Bakr Ahmed Bin Amr Al Bazzaar Rh. Ki Jarah :

Imam Bazzaar Ne Is Hadees Par Jarah Ki. (Nurul Aainain : Safa 133)

Al-Jawaab :

Imam Bazzaar Rh. Ki Puri Ibaarat Mulaaheza Farmaaye Taake Is Aiteraaz Ki Haqiqat Waazeh Hojaaye :

Aur Yeh Hadees Jisko Aasim Bin Kulaib Rh. Ne Riwayat Kiya Hai Aur Aasim Ke Uske Hadees Me Isteraab Hai Khaas Taur Se Marfu Hadees Me Jisko Zikr Kiya Abdur Rehman Bin Aswad An Alqama An Abdullah Ke Unhone Apne Haato Ko Utaaya Pehli Takbeer Me. (Al Bahr Ul Zakhaar : Jild 5 : Safa 47)

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Is Ibaarat Se Yeh Waazeh Hogaya Ke Imam Bazzaar Rh. Ka Aiteraaz Is Sanad Par Nahi Balke Is Hadees Ke Marfu Aur Mauqoof Hone Ka Ishkaal Hai.

Lehaaza Zubair Ali Zai Sahaab Ka Imam Bazzaar Ka Naam Zikr Karna Saheeh Nahi Balke Baatil Hai.

Imam Bukhari Rh. Ki Jarah :

Phir Zubair Sahaab Ne Likha Hai Ke Imam Bukhari Rh. Ne Bawaala  Hadees Ko Zaeef Qaraar Diya Hai.  (Nurul Aainain : 133)

Al Jawaab : 1 – Imam Bukhari Se Jarah Manqool Karna Saheeh Nahi Aur Juz E Rafe-Yadain Unki Taraf Mansoob Hai Unki Apni Tasneef Nahi .

Al Jawaab : 2 – Zubair Ali Sahaab Ne Imam Bukhari Rh. Se Jarah Ki Koi Ibaarat Naql Nahi Ki.Lehaaza Imam Bukhari Ka Naam Naql Karna Ghalat Aur Baatil Hai Imam Bukhari Rh. Ne Is Hadees Par Khud Apni Koi Jarah Naql Nahi Ki.Lehaaza Zubair Ali Zai Sahaab Apne Is Qaul Se Ruju Karle.

Imam Ibn Qattan Rh. Ki Jarah :

Zubair Sahaab Ne Likha Hai Ke Ibn Qattan Al Faasi Se Zai’lee Rh. Hanafi Ne Naql Kiya Ke Inhone Is Ziyaadat ( Dobaara Na Karne) Ko Khata Qaraar Diya. (Nasb Ur Riyaa : Jild 1 : Safa 395)

(Nurul Aainain : Safa 133)

Al –Jawaab :

Zubair Ali Zai Ka Ibn Qattan Al Faasi Rh. Ka Naam Jaariheen Me Zikr Karna Baatil Hai.

Khud Likhte Hai “ Mujhe Yeh Kalaam Bayaan Ul Wahem Me Nahi Mila ( Maqalaat : Jild 3 : Safa 325) Taaham Ishaara Zaroor Milta Hai. (Maqalaat : Jild 3 : Safa 366)

Imam Ibn Qattan Al Faasi Bayaan Ul Wahem : Jild 3 : Safa 367 Me Is Hadees Ki Taseeh Ke Qaayil Hai.

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Imam Ibn Qattan Al Faasi Rh. Likhte Hai Ke Aur Hadees Mere Nazdeek Uske Raaviyo Ki Adalat Ki Wajeh Se Sehat Ke Zyaada Qareeb Hai.

Imam Ibn Qattan Al Faasi Rh. Sirf “ثم لا یعود “ Ke Alfaaz Se Mutmain Nahi.

Jabke Yeh Waazeh Hai Ke Ahnaaf Ka Mauqoof “ثم لا یعود “ Ke Alfaaz Ke Alaawa Bhi Saabit Hai.

Imam Abdul Haq Al Ashbaili Ki Jarah :

Abdul Haq Al Ashbaili  Ne Kaha Ke Wo Saheeh Nahi Hai.  (Al Ahkaam Al Wusta : Jild 1 : Safa 367)

Al- Jawaab : Imam Abdul Haq Al Ashbaili  Ki Jarah Ke Alfaaz  “ Wo Saheeh Nahi Hai”  Mubham Hai Aur Indal Muhaddiseen Mubham  Jarah Mardood Hoti Hai.

Imam Ibn Qattan Al Faasi Rh. Ne Al Ashbaili  Ki Kitaab Al Ahkaam Al Wusta Ke Radd Me Bayaan Ul Wahemi Wal Ehaami Wal Waaqi-Eena Fii Kitaabul Ahkaam Likhi Hai.

Lehaaza Imam Abdul Haq Al Ashbaili  Ka Hawaala Dena Ghalat Hai Aur Imam Ibn Qattan Al Faasi Rh. Is Hadees Ki Taseeh Ke Qaayil Hai.

Imam Mulqan Rh. Ki Jarah :

Imam Mulqan Ne Use Zaeef Kaha. (Badr Ul Muneer : Jild 3 : Safa 493)

Al-Jawaab : Imam Mulqan Rh. Ne Use Zaeef Kehkar Jarah Mubham Ki Hai.Lehaaza Jarah Musaffar Qaabil E Qubool Hoti Hai Aur Jarah Mubham Innal Muhaddiseen Na Qaabil E Qubool Hai.Lehaaza Imam Ibn Mulqan Ka Pesh Karna Saheeh Nahi.

Imam Nawawi Rh. Ki Jarah :

Imam Nawawi Rh. Ne Kaha Ke Yaani Imam Tirmizi Ke Alaawa Sab Mutaqaddimeen Ka Is Hadees Ke Zaeef Hone Par Ittefaaq Hai.

Al- Jawaab :

Imam Nawawi Rh. Ka Yeh Dawa E Ijma Saheeh Nahi Jabke Jamhoor Muhaddiseen E Ikraam Is Hadees Ke Tasheeh Ke QaayilHai.Aur Jin Muhaddiseen E Ikraam Se Is Hadees Par Jarah Manqool Hai .Unka Aiteraaz Sirf Aur Sirf  ثم لا یعود Par Hai.

Jabke Ahnaaf Ka Dawa Beghair  “ثم لا یعود “ Ke Bhi Saabit Hai.

Imam Ibn Nasr Al Maroozi Rh. Ki Jarah :

Imam Ibn Qattan Faasi Rh. Ne Is Imam Muhammed Nasr Al Maroozi Rh. Ka Aiteraaf Sirf

ثم لا یعود Ke Lafs Par Naql Kiye Hai Aur Imam Ibn Qattan Rh. Ne Imam Ibn Nasr Al Maroozi Rh. Ki Jaanib Se ثم لا یعود Par Aiteraaz Naql Karne Ke Baad Is Hadees Ki Taseeh Naql Ki Hai. Aur Imam Muhammed Bin Nasr Ke Aiteraaz Ka Jawaab Diya Hai.

(Bayaan Ul Wahemi Wal Ehaami Wal Waaqi-Eena Fii Kitaabul Ahkaam : Jild 3 : Safa 367)

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Lehaaza Ali Zai Sahaab Ka Imam Muhammed Bin Nasr Al Maroozi Ka Naam Jaariheen Me Likhna Saheeh Nahi Hai.

Imam Daarmi , Darqutni Aur Behaiqi Rh. Ki Jarah :

Neez Hafiz Ibn Ul Qayyim Ne (Tehzeeb Ul Sunan : Jild 1 : Safa 368 , Bahawaala Nurus Sabah : Jild 2 : Safa 338) Me Farmaaya Hai Ke  Is Hadees E Ibn Masood Ko Imam Daarmi , Darqutni Aur Behaiqi Ne Zaeef Qaraar Diya Hai Jabke (تلخيص الحبير : Jild 1 : Safa 221) Me Yazeed Bin Abi Ziyaad Waali Riwayat Ke Bare Me Zaeful  Bukhari Wa Ahmed , Wa Yahiya , Wa Daarmi , Wa Humaidi Jabke Daarmi Ya Darqutni Ya Behaiqi Ne Ibn Masood Ki Hadees Ko Zaeef Qaraar Nahi Diya.

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Imam Haakim Ki Jarah :

Zubair Ali Zai Ne Jaariheen Me Imam Haakim Ka Naam Likha. (Nurul Aainain : Safa 133)

Al-Jawaab :

Hafiz Ibn Ul Qayyim Ne Degar Ulama E Ikraam Aur Imam Haakim Ke Aiteraazaat Naql Karke Uska Tafseeli Radd Kiya Hai.

Farmaate Hai Ke

Imam Hakim Rh. Ne Farmaaya Ke Hazrat Ibn Masood Rdh. Ki Hadees E Taweel Se Hadees E Muqtasar Ki Gayi Hai Aur Uske Raavi Aasim Bin Kulaib Ki Hadees Saheeh Bukhari Ya Saheeh Muslim  Me Nahi Hai. Imam Ibn Qayyim Rh. Farmaate Hai Ke Aisa Nahi Jaisa Ke Imam Haakim Rh. Ne Kaha Hai .Pas Uski Hadees Imam Muslim Rh. Ne Bataur E Hujjat Saheeh Muslim Me Riwayat Ki Hai.

Magar Hafiz Zuhri Rh. Jaisa Raaviyo Ki Misl Nahi Aura Lama Se Abdullah Ke Simaa Ka Inkaar Toh Yeh Bhi Koi Cheez Nahi Hai.

Pas Abdur Rehman Ne Alama Se Suna Hai Aur Wo Siqa Hai Aur Hazrat Ibn Masood Rdh. Ki Yeh Hadees 4 Qism Ke Alfaaz Ke Saat Riwayat Ki Gayi Hai.

1 – Pehli Martaba Dono Haat Utaayie Dusri Martaba Nahi Utaaye.

2 – Pehli Martaba Ke Alaawa Haat Nahi Utaaye.

3 – Pehli Martaba Dono Haat Utaaye Aur

4 – Ek Hi Martaba Haat Utaaye.

Is Hadees Me ثم لا یعود Ka Mundraj Hona Toh Mumkin Hai Lekin Baaqi Alfaaz E Hadees Ya Riwayat Bil Ma’ani Hai Ya Isi Tarah Saheeh Hai.” (Tehzeeb us Sunah : Jild 1 : Safa 378-379)

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Isse 2 Baatein Maloom Huwi Hai Ke

1 – Yeh Hadees Ibn Ul Qayyim Rh. Ke Nazdeek Saheeh Hai.

2 – Imam Haakim Rh. Ki Jarah Mardood Hai.

Lehaaza Yeh Hadees Bilkul Saheeh Hai.

Aiteraaz No 2 : Sufiyan Suri Rh. Mudallis Hai Aur Wo An Se Riwayat Karre Hai.

Al-Jawaab No 1 : Sufiyan Suri Rh. Tabqaat E Saaniya Ke Mudallis Hai Aur Darj E Zail Muhaddiseen Ne Unhe Tabqaat E Saaniya Me Shumaar Kiya Hai.

1 – Hafiz Ibn Hazm Mazahiri. (Bahawala Tauji An Nazr : 251 )

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2 – Hafiz  Salahuddin Al Alaayi Rh. (Jamiut Tehseel Fii Ahkaamil Maraasil : Safa 130)

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3 – Hafiz Ibn Hajar Asqalaani Rh. (Tabqaatul Mudalliseen : 13 )

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4 – Hafiz Burhaan Uddin  Al Ajami Rh. Ne ( Kitaab Tabheen Al Asmail Mudalliseen : 21)

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Par Imam Sufiyan Suri Rh. Ko Mudallis Qaraar Dene Ke Baad  Safa 65 par Hafiz Al Alaayi Rh. Ke Usool Mutaabiq Tabqaat E Saaniya Ka Mudallis Qaraar Diya.

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5 – Hafiz Tahir Bin Saleeh Al Jazaa-Eri Rh. (Bahawala  Tauji An Nazr : 251 )

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6 – Alama Muhammed Bin Ismailiya Al Ameer Al Yamaani Rh. (Tauzihul Afkaar Li Ma’ani Tanqeehul Anzaar : Jild 1 : Safa 360)

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7 – Imam Abu Zara’a Iraaqi Rh. Ne Kitaabul Mudalliseen : Safa 52 Par Imam Sufiyan Suri Rh. Ko Mudallis Qaraar Dene Ke Baad Safa 109 par Hafiz Al Alaayi Ke Usool Mutaabiq Tabqaat E Saaniya Ka Mudallis Qaraar Diya.

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Scan Page : Kitaabul Mudalliseen : Safa 109
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8 – Imam Ibn Hajar Asqalaani Rh. Ne Apni Kitaab An-Nukat  Jild 2 : Safa 639 par Sufiyan suri ko tabqaat e saaniya ka Mudallis qaraar hai.

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Ghair Muqallideen Ulama Ne Bhi Sufiyan Suri Ko Tabqaat E Saaniya Me Shumaar Kiya Hai.

1 – Ghair Muqallid Yahiya Gondalwi. (Khairul Baraaheen : 26 , Khairul Kalaam : Safa 47)

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2 – Maulana Badi Uddin Shah Raashidi.

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3 – Maulana Abdur Rasheed Ansaari. (Juraabo par Masah : 40)

Lehaaza Taqbaat E Sanaaiya Ki Mudallis Ki Riwayat Qaabil E Aitejaaj Hai.

Shuba : Ali Zai Ne Haakim Naishapuri Ka Hawaala Diya Jisme Unhone Imam Sufiyan Suri Rh. Ko Tabqa E Saalisa Me Zikr Kiya Hai. [Nurul Aainain : 138 , 346 , 2012 – New Edition]

Baaqi Kitaab Ka Mutaala Karne Se Yeh Maloom Hota Hai Ke Ali Zai Sahaab Tabqaat Ul Mudalliseen Ki Taqseem Se Saimat Nahi Hai Aur Unhone Tabqaat Ul Mudalliseen Ka Inkaar Kiya. [Nurul Aainain : 390 , 2012 – New Edition]

Al-Jawaab : Haakim Naishapuri  Ka Hawaala Mardood Hai Kyunke Humne 7 Muhaddiseen Ke Naam Zikr Kiye Hai Jinhone Sufiyan Suri Rh. Ko Tabqaat E Saaniya Me Shumaar Kiya Hai.

Chuke Haakim Naishapuri Ki Taqseem Jamhoor Ki Taqseem Se Alag Hai Lehaaza Unki Taqseem Ghalat Hai.

Aur Isi Tarah Ali Zai Ka Bhi Tabqaat e Mudalliseen Li Ibn e Hajar Rh.  Se Inkaar Mahez Zid Wa Hardarmi Hai Kyunke Salaf Me Se Kisi Ne Taqbaat Ka Inkaar Nahi Kiya Lehaaza Ali Zai Ki Yeh Baat Qaabil E Qubool Nahi Hai.

Dhoka : Sufiyan Suri Rh. Kis Tabqa Ke Mudallis Hai.Ispar Zubair Sahaab Ne Allama Zehbi Rh. Ka Hawaala Aur Unki Ibaarat Naql Karke Yeh Bataane Ki Na Kaam Koshish Ki Hai Ke Sufiyan Suri Rh. Tabqaat E Saalisa Ke Mudallis Hai Jo Ke Majhuleen Se Riwayat Karte Hai Lekin Yeh Baat Zubair Ali Zai Sahaab Ki Durust Nahi Kyunke Jo Allama Zehbi Ka Hawaala Naql Kiya Hai Wo Pura Naql Nahi Kiya Puri Ibaarat Mulaaheza Farmaaye:

Sufiyan Bin Saeed Hujjah Sibt Muttafiqah Alai Hai Bawajood Uske Ke Wo Zuaafa Se Tadlees Karte Hai Lekin Wo Imam Ul Jarah Ta’adeel Hai Aur Us Shaks Ke Qaul Ka Koi Aitebaar Nahi Jo Kehta Hai Ke (Sufiyan Suri Rh.) Tadlees Karte Hai Aur Jhooto Se Riwayaat Likhte Hai. (Mizaan Ul Aitedaal : Jild 2 : Safa 169)

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Al-Jawaab No 2 : Ba-Qaul E Ghair Muqallideen Agar Thodi Dair Ke Liye Yeh Maan Liya Jaaye Ke Sufiyan Suri Rh. Mudallis Hai aur Mudallis ka “An” Qaabil e Qubool Nahi hai.

Toh Mudallis Ki Bayaan Karda Riwayat Ki Mutaabiyat Wa Shuwaaid Maujood Ho Toh Us Mudallis Raavi Par Tadlees Ka Ilzaam Khatam Hojaata Hai.

Sufiyan Suri Rh. Bayaan Karda Riwayat Ki Mutaabiyat Maujood Hai.

1 – Imam Wakii Bin Jarah Rh. (Tamheed Laa Ibn Abdul Barr : Jild 4 : Safa 189 )

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2 – Abdullah Bin Idrees Rh. ( Kitaab Ul Elal Lil Dariqutni  : Jild 4 : Safa 181)

3 – Abu Bakr Naishaili Rh.( Kitaab Ul Elal Lil Dariqutni  : Jild 4 : Safa 182)

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Lehaaza Unpar Jo Tadlees Ka Ilzaam Tha Wo Khatam Hogaya.

Isi Tarah Unki Riwayat Ki Shawaaid Maujood Hai.

1 –. Hazrat Mughera Rh. Farmaate Hai Maine Hazrat Ibrahim Se Hades E Wayl Rdh. Ka Zikr Kiya Ke Inhone Rasoolullah Saw Ko Dekha Aap Namaz Shuru Karte Waqt , Ruku Karte Aur Ruku Se Sar Utaate Waqt Haato Ko Buland Karte The.

Toh Inhone ( Hazrat Ibrahim Nakh’ii Rh.) Ne Farmaaya Agar Hazrat Wayl Rdh. Ne Aap Ko Ek Martaba Aisa Dekha Hai Toh Abdullah ( Bin Masood) Rdh. Ne Aap Saw Ko 50 Martaba Aisa Na Karte Huwe Dekha Hai. (Sharah Ma’ani Al Asaar : Jild 1 : Safa 460 ,  Hadees No 1260)

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2 – Hazrat Amr Bin Murrah Rh. Farmaate Hai Hazara Maut Ki Masjid Me Daaqil Huwa Toh Dekha Ke Hazrat Alqama Bin Wayl Apne Waalid Ki Riwayat Bayaan Kar Rahe Hai Ke Rasoolullah Saw Ruku Se Pehle Aur Ruku Ke Baad Haat Utaate The.

Maine Yeh  Baat Hazrat Ibrahim Rh. Se Zikr Ki Toh Wi Ghazab Naak Hogaye Aur Farmaaya Inhone Ne Dekha Aur Hazrat Abdullah Bin Masood Rdh. Aur Degar Sahaba Rdh. Ne Nahi Dekha.

(Sharah Ma’ani Al Asaar : Jild 1 : Safa 460 ,  Hadees No 1261)

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3 – Hazrat Abdullah Bin Masood Rdh. Jab Namaz Shuru Karte Toh Rafe-Yadain Karte The Phir Dobaara Rafe-Yadain Nahi Karte The. (Musannaf Ibn Abi Shaiba : Jild 1 : Safa 267)

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4 – Hazrat Abdullah Bin Masood Rdh. Ibtedaa Namaz Me Rafe-Yadain Karte Dobaara (Salaam Phairne Tak ) Rafe-Yadain Nahi Karte The. (Musannaf Abdur Razzak : Jild 2 : Safa 71)

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5 – Hazrat Abdullah Bin Masood Rdh. Ibtedaa Namaz Me Rafe-Yadain Karte Dobaara (Salaam Phairne Tak ) Rafe-Yadain Nahi Karte The. (Musannaf Abdur Razzak : Jild 2 :  Safa 71)

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6 – Hazrat Abdullah Bin Masood Rdh. Namaz Ki Ibtedaa Me Rafe-Yadain Karte Phir Dobaara Rafe-Yadain Na Karte. (Al Mujjam Ul Kabeer : Jild 8 : Safa : 261 )

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7 – Hazrat Abdullah Bin Masood Rdh. Namaz Ki Ibtedaa Me Rafe-Yadain Karte Phir Dobaara Rafe-Yadain Na Karte. (Al Mujjam Ul Kabeer : Jild 8 : Safa : 261 )

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8 – Hazrat Abu Ishaaq Rh. Farmaate Hai Ke Hazrat Abdullah Bin Masood Rdh. Aur Hazrat Ali E Murtuza Rdh. Ki Saati Rafe-Yadain Nahi Karte The Magar Shuru Namaz Me , Wakii Rh. Ne Farmaaya Phir Dobaara Rafe-Yadain Nahi Karte The. (Musannaf Ibn Abi Shaiba : Jild 1 : Safa 267)

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9 – Muhammed Bin Jaabir Rh. Ne Apni Sanad Se Hazrat Abdullah Bin Masood Rdh. Naql Kiya Hai Ke Maine Nabi E Karim Saw Aur Hazrat Abu Bakr Aur Hazrat Umar Rdh. Ke Saat Namaz Padhi Toh Wo Shuru Namaz Me Takbeer E Tehrima Ke Siwa Haat Nahi Utaate The. (Sunan E Darqutni : Jild 1 : Safa 295)

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10 – Hazrat Ibrahim Rh. Se Marwi hai ke Abdullah Bin Masood Rdh. (Sirf) Shuru Namaz me Rafe-yadain Karte the. (Kitaab ul Hajjah Ala Ahlal Madinah : Jild 1 : Safa 76)

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Pas Jab Sufiyan Suri Rh. Ki Mutabiyyaat wa Shuwaaid Maujood hai Toh unpar Mudallis Ka Ilzaam Khatam Hochuka.

Alham-dulillah

Aiteraaz No 3 :

Ali Zai Likhte Hai  Ke Khud Taarikeen Ka Amal Is Hadees ( Yaani Ibn Masood Rdh Ki Hadees ) Par Nahi Hai.

1 – Wo Witr Me Takbeer E Tehrima Ke Baad Ruku Se Pehle Rafe-Yadain Karte Hai.

2 – Wo Eidain Me Takbeer E Tehrima Ke Baad Rafe-Yadain Karte Hai.

Agar Witr Aur Eidain Ki Takhsees Degar Riwayaat Se Saabt Hai Toh Ruku Se Pehle Aur Ruku Ke Baad Ki Takhsees Saheehain Se Saabit Hai. (Nurul Aainain : 139 – 2012 New Edition)

Al-Jawaab :

Hum Eidain Aur Witr Me Rafe-Yadain Ke Isliye Qaayil Hai Kyunke Waha Par Allah Ke Nabi Saw Se Rafe-Yadain Karna Marwi Hai Aur Yeh Rafe-Yadain (Witr Aur Eidain Waala) Aap Saw Ta-Hayaat Ispar Saabit Qadam Rahe Hatta Ke Aap Saw Is Duniya Se Tashreef Legaye.

Aur Raha Baat Ruku Se Pehle Aur Baad Waale Rafe-Yadain Ki Toh Hum Bhi Kehte Hai Ke Wo Rafe-Yadain Bhi Huzur Ka Amal Tha..

Hamare Ulama Me Se Kisi Ne Yeh Nahi Kaha Ke Rafe-Yadain Huzur Ki Amal Nahi Hai.

Balke Saari Dunya Ke Ulama Ka Ijma Hai Ke Rafe-Yadain Huzur Ka Amal Tha ,

Lekin Hum Ahnaaf Yeh Kehte Hai Ke Huzur Saw Ne Ruku Waala Rafe-Yadain Apni Aakhiri Umr Me Tark Kardiya Kyunke Sahi Hadees Me Rafe-Yadain Chor Ne Ki Daleel Maujood Hai.

Lehaaza Ghair Muqallideen Ka Yeh Kehna Ke Ruku Waala Rafe-Yadain Huzur Se Saabit Hai Aap Ne Isko Ta-Hayaat Kiya Kabhi Tark Nahi Kiya Ghalat Hai.

Agar Ghair Muqallideen Ke Yaha Aisi Koi Riwayat Hai Jisse Yeh Maloom Hota Hai Ke Aap Saw Ne Rafe-Yadain Ta-Hayaat Kiya Toh Wo Riwayat Pesh Kare.

Aiteraaz No 4 :

Ali Zai Likhte Hai Ke Imam Abu Dawud Ne Is Zaeef Hadees ( Ibn Masood Rdh. Ki Hadees ) Par Yeh Baab Bandha Hai.

Yaani Baab Iska Jis Cheez Ne Ruku Se Pehle Rafe-Yadain Ka Zikr Nahi Kiya. (Sunan E Abi Dawud : Jild 1 :  Safa 477) [Nurul Aainain : Safa 140 , 2012 – New Edition]

Al – Jawaab : Muhaddiseen Kabhi Zaeef Hadees Se Istedlaal Nahi Karte Hai.

Aur Jo Muhaddiseen Jis Hadees Se Istedlaal Kare Wo Hadees Uske Qareeb Saheeh Hoti Hai Lehaaza Maloom Huwa Ke Yeh Ibn Masood Rdh. Ki Hadees Imam Abu Dawud Rh. Ki Nazdeek Saheeh Hai.

Aur Jo Jarah Unki Taraf Mansoob Hai Wo Jarah Sunan E Abu Dawud Ke Aakhri Nusqe Me Maujood Nahi Hai Lehaaza Maloom Huwa Ke Unhone Is Par Koi Jarah Nahi Ki.

Pas Allah Tala Is Hadees ke Mareez Ko Shifa Aata Farmaaye…..Ameen.

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