Bismillaahir Rahmaanir Raheem (Edited: 23-05-2015)

◈ Sanad (Chain):– Abu Taahir »» Abu Bakar »» Abu Moosa »» Mu’ammal (bin Isma’il) »» Sufyan (Sauri) »» Aasim bin Kulaib »» Kulaib bin Shihaab (rahmatullahi alaihim) »» Wa’il bin Hujar (Raziallahu anhu)
◈ Matan (Text):– Wa’il bin Hujar (Raziallahu anhu)
kehte hain ke, “Maine Rasoolullah (Sallallahu alaihi wa Sallam) ke sath Namaz parhi to Aap ne apna Daaya’n (Right) hath Bayei’n (Left) haath per rakh kar SEENE per baandha.” [Sahih Ibne Khuzaymah; Jild: 1, Page: 243] ~~~
Firqa Ahlul Hadees Ka Jhoota Da’wa:
Is Hadees-e-Wa’il ke baare me Ghair-Muqallideen ke Mustanad Fatawa me likha hai: “Ulema’e Ahl-e-Hadees Namaz me Seene per Hath rakhne ke Saboot me 3 Hadeesei’n peish karte hain. Pehli hadees inke nazdeek Sahih, Marfoo’, Muttasil aur Ghair-Mu’allil, Ghair-Shaaz hai Jo Sahih Ibne Khuzaymah me bi-lafzihi…………….marwi hai.” [Fataawa Ulema’e Hadees, Jild: 3, Page: 91] ~~~
Is hadees-e-Wa’il ke Marfoo’ hone me to Koi Kalaam nahi hai lekin Firqa Ahl-e-Hadees ke Usool ki Ro’ se Ye Hadees Muttasil hai Na Sahih hai balke Munqata’ hai Sufyan Sauri (rahimahullah) ki Tadlees ki wajah se aur Shaaz Ya Munkar hai Mu’ammal bin Isma’eel ke Izaafah ki wajah se..
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Firqa Ahlul Hadees Ka Ek Mughaltah Aur Uska Jawab:
Aam taur per Ghair-Muqallideen Ye Mughaltah dene ki Koshish karte hain ke (Ibne Khuzaymah) ki is rivayat ko Jisme “Ala Sadrihi (Seene Per)” ki Zyadati hai, Ibne Sayyidun Naas, Ibne Khuzaymah, Mullah Qayem Sindhi (rahmatullahi alaihim) wagherah ne Sahih kaha hai.
~~~
Jawaab: Hadees-e-Wa’il, mut’addad Kutab Hadees me mukhtalif Sanad aur Matan (Text) se manqool hai Jisme se ba’z Alfaaz ki Sihat me koi Kalaam nahi aur na Uske Saboot me koi Shakk hai. Lekin “Ala Sadrihi” ki Zyadati Jis hadees me aayi hai Usko In Muhaddiseen ne Sahih Nahi kaha hai balke (Sunan Nisa’i, Sunan Abu Dawood, Sahih Ibne Hibbaan wagherah) me maujood Hadees-e-Wa’il ke ta’lluq se Ibne Sayyidun Naas, Qayem Sindhi, Ibne Hajar (rahmatullahi alaihim) Wagherah ne Ibne Khuzaymah (rahimahullah) ki Tasheeh ka zikr kiya hai.
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Ibne Hajar Ash-Shaafa’i (rahimahullah) likhte hain: “Aur Abu Dawood wa Nisaa’i me Wa’il bin Hujar (raziallahu anhu) ki hadees me hai: Phir rakha apne Daayei’n haath ko baayei’n hath ki Hatheili ki Pusht (Back) iske Jor (Wrist) aur As-Saa’id (Kalaai’, Fore-Arm) par. Aur Ibne Khuzaymah (rahimahullah) ne is rivaayat ko Sahih kaha hai.”

Allamah Nawawi wa Ibne Hajar (rahmatullahi alaihim) ne Ashadd zaroorat ke ba-wajood “Ala Sadrihi” ki rivaayat naqal kar ke Khamoshi Ikhtiyaar ki hai, Uski Tasheeh nahi ki hai. Agar Ibne Hajar (rahimahullah) ki Khamoshi hi Tasheeh ki daleel hai to Ye bhi bata deta hoon ke Unhoney saath hi (Musnad Bizzaar) ki Hadees bhi zikr ki hai Jisme “Inda Sadrihi (Seene ke Qareeb)” ke alfaaz hain Jiska Saaf Matlab hai ke Seene Per haath Nahi rakhe. Pas Ye hadees bhi Sahih ho jaayegi.

Pata nahi Ghair-Muqallideen ab in Do Sahih Ahadees me se Kis per amal karenge.?
~~~
Aur Allamah Nawawi (rahimahullah) ne apna Mazhab Naaf ke ooper aur Seene ke neeche bataaya hai. Sahih Muslim me bhi Yehi Baab unhoney baandha hai.

Tanbiyah: Qara’een-e-Kiraam.! Agar Firqa Ahl-e-Hadees Kisi Muhaddis ka hawaalah de kar kahei’n ke Hadees-e-Wa’il Sahih hai to phir Unsey Zaroor poochna ke Kya Unhoney Us Hadees ko Sahih kaha hai Jisme “Alaa Sadrihi” ke alfaaz aaye hain.? Agar haan to Scan zaroor dikhaayei’n.
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Kya (Sahih Ibne Khuzaymah) Ki Tamaam Ahadees Sahih Hain.?
Ba’z Ghair-Muqallid Ulema’ wa Juhala’ Ibne Khuzaymah (rahimahullah) ki Andhi Taqleed me is hadees ko Sahih sabit karne ki Koshish karte hain.
~~~
Chunanchah Ghair-Muqallid Jalaaluddin Qaasmi saahab likhte hain: “Imaam Ibne Khuzaymah apni Sahih ke muta’lliq shuroo’ me Shart is tarah zikr karte hain: “Ye Mukhtasar Sahih Ahadees ka majmooa hai jo Rasool (SALLALLAHO ALAIHE WASALLAM) tak sahih aur muttasil sanad ke saath pahonchti hain aur darmiyan me koi Raavi saaqit ya sanad me inqata’ nahi hai aur raaviyo’n me se koi raavi majrooh ya Za’eef Nahi hai.” Is se saabit hua ke Ye Hadees Bilkul Saheeh Saalim hai. [Ahsanul Jidaal Page: 89] ~~~
Jawaab: Iska Jawaab Hum Ghair-Muqallid Ulema’ se hi dete hain ke Wo (Sahih Ibne Khuzaymah) ki Ahadees ke baare me Kya kehte hain.
1. Ghair-Muqallid Zubair Ali Zai ne likha hai: “Sahih Ibne Khuzaymah ki Aam rivaayaat Sahih wa Hasan hain lekin ba’z rivaayaat Hamaari Tehqeeq me Za’eef hain aur isi tarah doosre Logo’n ne bhi ba’z rivaayaat per Usool-e-Hadees aur Asma’ Ar-Rijaal ki Roshni me Jarah ki hai………….Imaam Ibne Khuzaymah ka Mutasaahil hona Sabit nahi hai.” [Fataawa Ilmiyah Jild: 2, Page: 304] ~~~
Mutasaahil: (Ya’ni Raaviyo’n ke Ta’lluq se Narmi baratne waale)
~~~
2. Ghair-Muqallid Abdul Mannan Noorpuri likhte hain: “Magar TASHEEH me Ibne Hibban aur Ibne Khuzaimah ka TASAAHIL Mash’hoor hai.” [Te’daad Taraweeh Page: 34] ~~~
Ek kehta hai Ke Inka Tasahil Sabit nahi aur doosra Kehta hai ke Mash’hoor hai. Ab dono me se Kaun Sachha aur Kaun Jhoota hai.?
~~~
3. Ghair-Muqallid Irshaadul Haqq Asri likhte hain ke,
“Jaise Ibne Khuzaymah aur Sahih Ibne Hibban hain magar inki bhi Tamaam rivaayaat Sahih Nahi.” [Touzeehul Kalaam Jild:2, Page:264; Old edition] ~~~
4. Ghair-Muqallid Abdur Ra’oof Sindhoo Saahab ek Hadees ke baare me likhte hain: “Ibne Khuzaymah (rahimahullah) ne isey Sahih Kaha hai mulaahizah ho Sahih Ibne Khuzaymah (2/27) magar Ye Hadees Sahih nahi.” [Al-Qoulul Maqbool Page: 366] ~~~
Is se ma’loom hua ke Ibne Khuzaymah (rahmatullahi alaih) Ka Kisi Hadees ko Sahih Ya Za’eef kehna Khud Ghair-Muqallid Ulema’ ke nazdeek Mu’tabar Nahi hai.
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Lihaaza Tehqeeq ko chhor kar Ibne Khuzaymah (rahmatullahi alaih) ke Qoul me Taqleedi Panah lena fuzool hai.
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Agar phir bhi Ghair-Muqallideen ko Israar hai to hum bata dein ke Ibne Khuzaymah (rahmatullahi alaih) ne apni Sahih me Ye hadees laayi hai..
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Hazrat Abu Hurairah (Raziallahu Anhu) se marwi hai ke Huzoor (Sallallahu Alaihi Wasallam) ne Irshaad Farmaaya ke, “Jo Shakhs Imaam Ke Rukoo’ se sar Uthaane se pehle pehle Namaz Ke Rukoo’ Ko Pa leta hai to Yaqeenan wo Us Raka’t ko Pa leta hai.” [Sahih Ibne Khuzaymah; Raqam# 1595] ~~~
Kya Jalaaluddin Qaasmi Saahab aur deegar Ghair-Muqallid Ulema’ wa Juhala’ is hadees ko Sahih Saalim tasleem karne ke liye Tayyar hain.?
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Kya Ghair-Muqallideen is baat ka iqraar karte hain ke Muqtadi ke liye Imaam ke peeche Surah Fatihah parhna Zaroori Nahi.?
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Chounke Ye Hadees Firqa Ahlul Hadees ke Maslak ke khilaaf hai isliye Yaha’n per apne Maslak se Wafaa karenge aur Hadees se Be-Wafaai karenge.
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Hadees Ke Ruvaath Per Kalaam:
Seene per haath baandhne ki Hadees-e-Wa’il ke kul 3 Raaviyo’n per khud Firqa Ahlul Hadees ke Ulema’ ne Jarah naqal kar rakhi hai.
~~~
(I) Aasim bin Kulaib Per Jarah:
1. Ghair-Muqallid Hakeem Abdur-Rahman Khaleeq ne likha hai ke, “Aasim bin Kulaib bil-ittifaaq Kibbaar-e-Muhaddiseen ke Nazdeek Saqt darjah ka ZA’EEF Raavi hai.” [12 Masaa’il, Page:38] ~~~
2. Ghair-Muqallid Dawood Arshad ne likha hai: “Aasim bin Kulaib Murjiyah tha, Shareek bin Abdullah An-Naqa’i, Allamah Zehbi aur Hafiz Ibne Hajar (rah.) ka kehna hai ke, Asim bin Kulaib Murjiyah tha. (Tehzeeb Jild:5, Page:56)”
~~~
Mazeid likhte hain: “Kutab Hadees ko Khangaal lijiye Aap ko Aasim bin Kulaib ka Koi Siqah to Kya Kaja Za’eef Raavi bhi Mutabe’ nahi milega aur A’immah Jarah wa Ta’deel ne Siraahat ki hai ke Aasim bin Kulaib Jab Kisi Hadees ko bayan karne me Munfarid (Akele) ho to Hujjat Nahi hai. Chunanchah Ameerul Mu’mineen Fil Hadees Imam Bukhari (rahimahullah) ke Ustaad Imam Ali bin Madeeni farmate hain ke: “Jab Munfarid ho to is se Ihtijaaj Na kiya Jaaye. (Meezan Al-aitedaal Jild:2 Page:356)” [Dekhye Deenul Haqq Jild:1, Page: 373,374] ~~~
Seene per haath baandhne ki is Hadees-e-Wa’il me bhi Aasim Bin Kulaib Munfarid (Akele) hain. Kutab Ahaadees ko Khangaal lene ke ba’d Siqah to kya Koi Za’eef Raavi bhi inki Mutabi’at nahi milta. Lihaaza is Hadees se Ihtijaaj karna firqa Ahlul hadees ke liye Jaayez Kaise hua.?
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Firqa Ahlul Hadees Ke Ulema’ Ka Aapas Me Ikhtilaf:
3. Ghair-Muqallid, Zubair Ali Zai likhte hain: “Is Sanad me Asim bin Kulaib aur unke Waalid Jam’hoor Muhaddiseen ke nazdeek Siqah wa Sudooq hain.” [Namaz Me Haath Baandhne Ka Hukm Aur Maqaam Page: 18] ~~~
Lijiye.! Zubair Ali Zai ne apne hi Hum Maslak 2 Ulema’ ke Jhoot ki Pol khol di hai. (Alhamdulillah)
~~~
(II) Sufyan As-Sauri Per Jarah:
1. Ghair-Muqallid Ghulaam Mustafa Amanpuri ne apne Maslak se Wafaa karte hue “Seene per haath baandhne” ki hadees ke tehat likha hai: “Isme Imaam Sufyan Sauri (rahimahullah) ki Tadlees hai aur baaqi Sanad (Chain) Hasan hai, Lihaaza Ye Hadees apne Shwaahid ke saath Sahih hai.” [Tas’heel Al-Wasool, Page: 147] ~~~
Amanpuri Ki Hadees Se Be-Wafaayi:
Lekin Tark Rafayadayn waali Ibne Mas’ood (raziallahu anhu) ki Hadees per baraste hue likhte hain: “Ye Hadees Za’eef hai, isme Imaam Sufyaan Sauri Mudallis hain Jo har Sanad me (‘an) se rivaayat karte hain……….. Yaad rahe ke Siqah Mudallis ki rivaayat BUKHARI wa MUSLIM ke alaawah (‘an) ke saath Za’eef hoti hai.” [Tas’heel Al-Wasool, Page: 210] ~~~
Is Ghair-Muqallid ka ajeeb Karishmah dekhye ke Ek Jagah apne Matlab ki baat thi isliye waha’n per Tadlees ke ba-wajood Hadees ki Sanad ko Hasan bana diya aur phir Za’eef Shwaahid ki bunyaad per Hadees ko Sahih bhi banaa daala lekin doosri jagah baghair Kisi Illat ke sirf Tadlees ki wajah se Za’eef likh diya.
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Hum poochte hain ke “Seene per haath baandhne” waali rivaayat Bukhaari me hai Ya Muslim me hai.? Agar nahi hai to phir Ye Hadees Za’eef kyon nahi.?
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Hum poochte hain ke “Seene per haath baandhne” waali rivaayat Bukhaari me hai Ya Muslim me hai.? Agar nahi hai to phir Ye Hadees Za’eef kyon nahi.?
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2. Ghair-Muqallid Zubair Ali Zai ne likha hai: “Sufyan Sauri rahimahullah (Jo Zu’afaa wa Majaaheel se Tadlees karte the) ki Ye Mu’an’an (‘an) waali rivayat Za’eef hai……. Janaab Sufyan Sauri rahimahullah Ghazab ke Mudallis the.” [Noorul Aynayn, Page:138] ~~~
Tadlees: (Ya’ni Jis Raavi ki Ye aadat ho ke Wo apne Shaykh Jis se Hadees suni hai Us ka naam chhupa kar Shaykh ke Shaykh ka naam bataata ho).
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Zubair Ali Zai ka Usool bhi mulaahizah farmaayein..
3. Usool-e-Hadees me Ye masla’h Tayy shudah hai ke Mudallis ki Tasreeh wa Samaa’ ke baghair (Maslan ‘an) waali rivaayat Za’eef hoti hai ba-shart ye ke,
(Alif) Raavi ka Mudallis hona saabit ho.
(Baa) Rivaayat mazkoorah Sahih Bukhaari wa Sahih Muslim ke alaawah ho. [Juz’ Rafayadayn, Page: 25] ~~~
Phir Khud hi Seene per haath baandhne ki is Hadees-e-Wa’il ko Za’eef Tasleem kar liya hai.
4. Zubair Ali ne likha: “Ye rivaayat Mu’ammal ki wajah se Za’eef nahi balke Sufyan Sauri (rahimahullah) ki Tadlees ki wajah se Za’eef hai.” [Namaaz me Haath baandhne ka Hukm aur Maqaam, Page: 20] ~~~
Hum kehte hain ke, Sufyan Sauri (rahimahullah) Mudallis zaroor the Magar Inki Tadlees itni Muzr nahi ke Hadees Za’eef ho jaaye.
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5. Ghair-Muqallid Yahya Gondolvi Saahab likhte hain: “Imaam Sauri Mudallis the magar Inki Tadlees muzr nahi Jo Hadees ki Sihat per Asar Andaaz ho aur Hadees ko Tadlees ki wajah se Radd kar diya jaaye.” [Aameen Bil-Jehr, Page: 26] ~~~
Chounke Jehran (Baland Aawaaz) se Aameen kehna Firqa Ahl-e-Hadees ke Maslak ke mutaabiq tha isliye Sufyan Sauri (rahimahullah) ki Tadlees waali rivaayat Qabil-e-qubool banaa liya.
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Tanbiyah: Jehran Aameen kehna sirf Ta’leem ke liye tha.
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Al-gharz, Imaam Bukhaari, Imaam Muslim, Imaam Tirmizi, Imaam Haakim, Imaam Zehbi wagherah Mut’addad Muhaddiseen (rahmatullahi alaihim) ne “Sufyan (‘an) Asim bin Kulaib” ki kayi Mu’an’an rivaayaat ki Tasheeh ki hai. Isi tarah Imaam Nisa’i, Ibne Maajah, Abu Dawood ne “Sufyan (‘an) Asim bin Kulaib” ki rivaayaat apni apni Kutab me laayi hain magar ek Hadees ko bhi Inki Tadlees ki wajah se Za’eef Nahi kaha hai.
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Mere Ilm ke mutaabiq Zubair Ali Zai pehla Shakhs hai Jisne Is hadees ko aur Tark Rafayadayn ki Hadees ko Sufyan Sauri (rahimahullah) ki Tadlees ki wajah se Za’eef kaha hai. Jab ke Is hadees me Sufyan Sauri (rahmatullahi alaih) ki Mutaabi’aat maujood hain magar Unme se Kisi ne bhi “Alaa Sadrihi” ke alfaaz ki Zyaadat bayaan nahi ki hai aur Mu’ammal ki taraf se is rivaayat me Zyaadati saabit hai.
~~~
Firqa Ahl-e-Hadees Ki Garhi Hui Hadees:
Ghair-Muqallid Jalaaluddin Qaasmi Saahab likhte hain: “Allamah Albani Jaise Muhaqqiq ne (Irwa’ Al-Ghaleel) me Is Hadees ko Shuwahid aur Turq ki bina per Sahih Kaha hai, kyonke Yehi rivaayat doosri Sanad se aayi hai jisme Mu’ammal bin Isma’eel Nahi hain, Iski Sanad Hasb-e-Zail hai…. [Ahsanul Jidaal, Page: 89] ~~~
Phir Jalaaluddin Saahab ne Ek Nayi Hadees banaayi hai Jo poore Zakheera-e-Ahadees me Nahi milti Ya’ni Sanad (Chain) [Sahih Muslim] ki li hai aur Matan (Text) [Sahih Ibne Khuzaymah] ka liya hai.
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Aisa tareeqah apnaaya jaaye to phir Koi Hadees Za’eef nahi rahegi aur Na hi Koi Hadees Sahih rahegi. Aise Muharrifeen se Allah hi hamaari hifaazat farmaaye. (Aameen)
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III) Mu’ammal Bin Isma’eel Per Jarah:
Jalaaluddin Saahab Ye bhi dekh lete ke Albani Saahab jaise Muhaqqiq ka Mu’ammal bin Isma’eel ke baare me kya kehna hai.?
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1. Nasiruddin Albani is Hadees-e-Wa’il per apni Tehqeeq peish karte hain ke, “Iski Isnaad Za’eef hai kyonke Mu’ammal Jo Isma’eel ka beta hai wo SA’EE AL-HIFZ (Bura Hafzah wala) hai.”
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Iske ba’d Albani Saahab Jama’ti Ta’ssub se Maghloob ho kar Kehne lagey ke, “Lekin Ye Hadees Sahih hai kyonke Ma’na ke lihaaz se Ye Kuch Turq se aayi hai aur Seene per hath baandhne ki aur bhi kayi Ahadees Iski Shaahid hain.” [Sahih Ibne Khuzaimah, Jild:1, Page: 243; Makaalmaat Noorpuri, Page: 528]

Kaash Albani saahab saath hi iski bhi wizaahat kar dete ke Sa’ee Al-Hifz Raavi ki rivaayat kis darjah ki Za’eef hoti hai aur Wo Kis tarah se Sahih ho jati hai.?
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Aur is Hadees-e-Wa’il ka ek Turq bhi aisa peish nahi kiya jisme “Alaa Sadrihi (Seene Per)” ke Alfaaz maujood ho aur wo Sahih ho.
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Imaam Bayhaqi (rahmatullahi alaih) likhte hain: “Ek Jama’t ne Sufyan Sauri (rahimahullah) se isko rivaayat kiya hai lekin inme se kisi Ek ne bhi “Alaa Sadrihi (Seene Per)” ke alfaaz zikr nahi kiye sivaaye Mu’ammal bin Isma’eel ke.” [Al-Khilaaqyat Al-Bayhaqi Makhtootah Page: 37] ~~~
Imaam Bayhaqi (rahimahullah) ke Qoul ki Tehqeeq:
Kutab Ahadees ke hawalah se Hadees-e-Wa’il ki Hum Yaha’n Chand Isnaad Zikr Karte hain Jis se Ye pata chalega ke Mu’ammal bin Isma’eel ne Kharab Hafzah ki bina per “Ala Sadrihi (Seene Per)” ke Alfaaz ki Zyadati ki hai.
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Is Hadees ki Sanad Aasim bin Kulaib (rahimahullah) tak Ek hi hai.
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Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib (rahmatullahi alaihim)
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Iske ba’d Aasim bin Kulaib (rahimahullah) se rivayat karne waale mukhtalif hain..
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1. Zaa’idah (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Zaa’idah (rahmatullahi alaihim)……. [Sunan Abu Dawood; Sunan Nisa’i; Sunan Kubra Bayhaqi] ~~~
Phir Zaa’idah se is hadees ko Unke 3 Shagird rivayat karte hain..
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(i). Abdullah bin Mubarak [Sunan Nisa’i] (ii). Abul Waleed Tyalasi [Sunan Abu Dawood] (iii). Abdul Samad [Musnad Ahmad] ~~~
2. Bishr bin Mufazzal (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Bishr bin Mufazzal (rahmatullahi alaihim)……. [Sunan Abu Dawood; Sunan Ibn-e-Majah] ~~~
Bishr bin Mufazzal se is hadees ko Unke 2 Shagird rivayat karte hain.
(i). Musaddad [Sunan Abu Dawood] (ii). Bishr bin Mu’az [Sunan Ibne Majah] ~~~
3. Salaam bin Saleem (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Salaam bin Saleem (rahmatullahi alaihim)……. [Musnad At-Tyalasi] ~~~
4. Khalid bin Abdullah…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Khalid bin Abdullah (rahmatullahi alaihim)……. [Sunan Kubra Bayhaqi] ~~~
5. Abdullah bin Idrees (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Abdullah bin Idrees (rahmatullahi alaihim)……. [Sunan Ibn-e-Majah] ~~~
6. Shu’bah bin Al-Hajjaj (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Shu’bah bin Al-Hajjaj (rahmatullahi alaihim)……. [Musnad Ahmed] ~~~
Shu’bah se is hadees ko Unke 2 Shagird rivayat karte hain..
(i). Hashim bin Al-Qasim [Musnad Ahmed] (ii). Aswad bin Aamir [Musnad Ahmad] ~~~
7. Zaheer bin Mu’awiyah (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Zaheer bin Mu’awiyah (rahmatullahi alaihim)……. [Musnad Ahmed; Mu’ajjam Kabeer Tabrani] ~~~
8. Abdul Wahed (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Abdul Wahed (rahmatullahi alaihim)……. [Musnad Ahmed] ~~~
9. Abu Awanah (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Abu Awanah (rahmatullahi alaihim)……. [Mu’ajjam Kabeer Tabrani, Jild: 22, Raqam# 90] ~~~
10. Abu Is’haq (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Abu Is’haq (rahmatullahi alaihim)……. [Mu’ajjam Kabeer Tabrani, Jild: 22, Raqam# 91] ~~~
11. Qays bin Rabee’ (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Qays bin Rabee’ (rahmatullahi alaihim)……. [Mu’ajjam Kabeer Tabrani Jild: 22, Raqam#79] ~~~
12. Muhammad bin Fuzayl (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Muhammad bin Fuzayl (rahmatullahi alaihim)……. [Sahih Ibne Khuzaymah, Raqam# 478] ~~~
13. Abul Ahwas (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Aasim bin Kulaib ► Abul Ahwas (rahmatullahi alaihim)……. [Musnad Tyalasi Raqam# 1020] ~~~
Hamaari Tehqeeq ke mutaabiq Aasim bin Kulaib (rahimahullah) se in 13 Shagirdo ne is hadees ko rivaayat kiya hai aur in 13 Shagirdo’n se Unke bohat se shagird rivaayat karte hain. In Sabhi Hazraat ne haath baandhne ka zikr kiya hai magar Ek ne bhi Lafz “Alaa Sadrihi” ki Zyadati bayaan nahi ki hai.
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Aasim bin Kulaib (rahimahullah) se Unke Ek aur Shaagird Sufyaan Sauri (rahimahullah) bhi is hadees ko rivaayat karte hain phir Unsey rivaayat karne waale Unke 3 Shaagird Hum ko mile hain..
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14. Abdullah bin Al-Waleed (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Asim bin Kulaib ► Sufyan As-Sauri ► Abdullah bin Al-Waleed (rahmatullahi alaihim)……. [Musnad Ahmed] ~~~
15. Muhammad bin Yusuf Al-faryabi (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Asim bin Kulaib ► Sufyan As-Sauri ► Muhammad bin Yusuf Al-faryabi (rahmatullahi alaihim)……. [Mu’ajjam Kabeer Tabrani, Jild: 22, Raqam# 78] ~~~
16. Mu’ammal bin Isma’eel (rahimahullah)…
Sanad:– Wa’il bin Hujar (raziallahu anhu) ► Kulaib bin Shihab ► Asim bin Kulaib ► Sufyan As-Sauri ► Mu’ammal bin Isma’eel (rahmatullahi alaihim)……. [Sahih Ibne  Khuzaymah, Raqam# 479] ~~~
Sirf aur sirf Mu’ammal bin Isma’eel ki is rivaayat me lafz “Ala Sadrihi” ki Zyaadati mazkoor hai, Sauri (rahimahullah) ke baqya Do Shagird is Zyaadati ko rivaayat nahi karte. Ya’ni is hadees ki kul 16 Isnaad me se 15 me Ye Zyaadati mazkoor nahi. Aur Simaak bin Harb ke Shaagirdo’n ke Shaagirdo’n ko bhi milaa liya jaaye to 20, 25 ke bhi ooper Isnaad ho jaayengi.
~~~
Is Tehqeeq se ma’loom hua ke “Ala Sadrihi” ki Zyaadati ko rivaayat karne me Mu’ammal bin Isma’eel MUNFARID (Akele) hain. Pas Mu’ammal ki Ghalti Sabit hai aur Ye Hadees Shaaz wa Mu’allil (Za’eef) hai.
~~~
2. Ghair-Muqallid Mohammad Gondolvi Saahab ne SHUZOOZ KI BEHAS ka Unwaan qayem kar ke likha hai: “Agar Ek SIQAH Raavi Ba-wajood Siqah hone ke apne se Zyadah Siqah ki MUKHALIFAT kare Ya Ek Siqah Raavi bohat se Siqah Raavyo’n ki Mukhalifat kare Usko SHAAZ kehte hain. AGAR SIQAH RAAVI HADEES ME KOI LAFZ BARHAAYE JO DOOSRE SIQAH RAVIYO’N KI RIVAAYAT ME NA HO, TO BA’Z WAQT USKI ZYADATI MAQBOOL HOTI HAI AUR BA’Z WAQT MARDOOD. Siqah Raavi ki Zyadati Hameisha Qubool Nahi hoti.” [Khairul Kalaam Page 40] ~~~
3. Godolvi Saahab Allamah Ibne Salah (rahimahullah) se Naqal karte hain: “MARDOOD SHAAZ ki 2 Qismei’n hain, Ek wo Jo (Doosre Raaviyo’n ki Hadees ke) MUKHALIF ho, Doosri wo hai Jiska Raavi AKELA ho aur MUNFARID Raavi me Is Qadar Wasooq aur Zabt na ho Jiski bina’ per Us ZU’AF aur NIKAARAT ka Jabar ho sake, Jo Akela hone se paida hua hai.” [Khairul Kalaam Page: 41] ~~~
Mu’ammal bin Isma’eel Sa’ee Al-Hifz, Kaseer Al-Khata’ wa Kaseer Al-Ghalat Raavi hain lihaaza Ye hadees Unke Tafarrud ki wajah se Shaaz hai.
~~~
4. Zubair Ali Zai saahab Usool likhte hain: “Jo
KASEER AL-GHALAT, KASEER AL-AUHAAM,
KASEER AL-KHATA’ aur SA’EE AL-HIFZ wagherah
(Raavi) ho Uski Munfarid (Akeli) Hadees ZA’EEF
hoti hai.” [Noorul Aynayn Page: 63] ~~~
Ghair-Muqallideen ke Is doosre Usool se bhi Ye Hadees ZA’EEF saabit hui. (Alhamdulillah)
~~~
Ghair-Muqallid Ulema’ Ka Iqraar:
5. Ghair-Muqallid Muhaddis Abdur Rahman Mubarakpuri Saahab Seene per Hath baandhne ki Is Hadees-e-Wa’il ko (SUNAN KUBRA BAYHAQI) ke hawale se Naqal kar ke likhte hain: “Hum Tasleem karte hain ke Mo’mal bin Isma’eel Za’eef hai aur Bayhaqi ki Ye rivayat ZA’EEF hai…..” [Abkaar Al-Minan Page: 359] ~~~
6. Ghair-Muqallid Abdur Ra’oof Sindhoo likhte hain: “Ye sanad Za’eef hai kyonke Mu’ammal bin Isma’eel “Sa’ee Al-Hifz” hain Jaisa ke Hafiz Ibne Hajar (rahmatullahi alaih) ne (Taqreeb 2/290) me kaha hai. Abu Zar’ah ne kaha hai bohat Ghaltiya karta hai (KHATA’ KASEER). Imam Bukhari (rahmatullahi alaih) ne isey Munkar Al-hadees kaha hai. Zehbi (rahmatullahi alaih) ne kaha Ye Hafiz Aalim hai magar Ghaltiya karta hai (YAKHTI).” [Al-Qoul Al-Maqbool Fee Sharah wa Ta’leeq Salatur Rasool Page: 340] ~~~
Zubair Ali Ka Apne Hi Usoolo’n Se Tazaad:
Muhaddiseen ke nazdeek Jarah wa Ta’deel maanne ke kuch Usool muqarrar hain.
~~~
Ghair-Muqallid Zubair Ali ne bhi Jarah wa Ta’deel ko maanne ke kuch Usool banaaye hain Jo hum yaha’n naqal karte hain.
(i). Jarah Mufassar, Ta’deel Mubham per Muqaddam hogi.
(ii). Ta’deel Mufassar, Jarah Mubham per Muqaddam hogi.
(iii). Agar Jarah (Mufassar) aur Ta’deel (Mufassar) ba-Hum Barabar ho to Jarah Muqaddam hogi. [Noorul Aynayn Page: 61] ~~~
Mazeid Ye bhi likha hai ke “Agar Jarah wa Ta’deel me A’imma-e-Muhaddiseen ka Ikhtilaaf ho Jaaye to Pehle Tatbeeq di Jaayegi aur Agar Tatbeeq Na-Mumkin ho to Phir Ja kar MUHADDISEEN ki Aksariyat ko dekha Jaayega.” [Noorul Aynayn; Page: 61] ~~~
Zubair Ali ne [Noorul Aynayn; New Edition Page: 61] me is Usool me Kuch izaafah kiya hai ke, Jarah wa Ta’deel dono Mufassar aur Muta’riz ho to Muhaddiseen ki Aksariyat ko Tarjeeh di Jayegi.
~~~
Mu’ammal ke ta’lluq se Jarah wa Ta’deel me A’imma-e-Muhaddiseen ke darmyan Koi Ikhtilaf nahi Kyonke Jarah Unke Hafzah se Ta’lluq rakhti hai aur Ta’deel Unki Adaalat se.. Lihaaza Muhaddiseen ki Aksariyat dekhne ka sawal hi paida nahi hota.
~~~
Hadees Ki Sanad Ke Raaviyo’n Me Bunyadi Taur Per 2 Baatei’n Dekhi Jaati Hain..
(i). Hifz (Ya’ni Raavi Ka Hafzah Achha Ho)
(ii). Adaalat (Ya’ni Raavi Neiko-kaar Ho, Faasiq Wa Faajir Na Ho)
~~~
Chunanchah Ghair-Muqallid Zubair Ali Zai Saahab Jarah wa Ta’deel me Tatbeeq (Jor) dete hue likhte hain:
Ek dafa’h kaha: Siqah;
Doosri dafa’h kaha: Siqah Sa’eeul Hifz Ya Sa’eeul Hifz;
Nateejah: (adalat ke Lihaaz se) SIQAH aur (Hafzah ke lihaaz se) SA’EE AL-HIFZ hai. [Noorul Aynayn, Page: 62] ~~~
Ghair-Muqallid Irshadul Haq Asri Saahab ne likha hai: “SA’EE AL-HIFZ aur KASEER AL-WEHAM ki Jarah MUFASSAR hai.” [Tozeehul Kalaam, Page 962, New Edition] ~~~
Pas Ghair-Muqallideen Ulema’ ke bataaye In Usoolo’n ka Haasil Ye hua ke, Mu’ammal bin Isma’eel Adaalat ke lihaaz se Siqah hain aur Haafzah ke lihaaz se Sa’ee Al-Hifz hain aur in per Jarah Mufassar maujood hai.
~~~
Zubair Ali saahab ek aur Usool likhte hain: “Jo KASEER AL-GHALAT, KASEER AL-AUHAAM, KASEER AL-KHATA’ aur SA’EE AL-HIFZ waghera (Raavi) ho Uski Munfarid (Akeli) Hadees ZA’EEF hoti hai.” [Noorul Aynayn Page: 63] ~~~
Humne ooper Imaam Bayhaqi (rahmatullahi alaih) ke hawalah de kar Isnaadi Tehqeeq naqal kar di hai ke Mu’ammal is hadees me lafz “Ala Sadrihi” ki Zyadati rivayat karne me Munfarid (Akele) hain.
~~~
Qara’een-e-Kiraam.! Ab aap Khud faislah karein ke Mu’ammal bin Isma’eel Jo ke Sa’ee Al-Hifz hain, Unki Ye Munfarid rivaayat in Usoolo se Za’eef sabit hui ke nahi..?
~~~
Zubair Ali ne likha hai ke, “Jaariheen ki Jarah Aam hai aur Mu’daleen ki Ta’deel me Takhsees maujood hai, Yahya bin Mu’een (rahmatullahi alaih) ne Mu’ammal bin Isma’eel ko Sufyan Sauri (rahmatullahi alaih) ki rivayat me Siqah qaraar diya hai.” [Namaz me Hath baandhne ka Hukm aur Maqaam Page: 19] ~~~
Mazeid likha hai:
“Agar koi kahe ke Mu’ammal is rivayat me Tanha hai to Iska Jawab Ye hai ke…
(1). Sufyan Sauri se rivaayat karne me Siqah hai lihaaza iski hadees Hasan hai.
(2). Iski rivaayat kisi Siqah Raavi ke khilaaf nahi hai.
(3). Bohat si Ahadees iski Shaahid hain.” [Namaaz me Hath baandhne ka Hukm aur Maqaam Page: 20] ~~~
Hum yaha’n per Zubair Ali ke in bahaano ka ek ek kar ke Jawab dete hain.
Jawaab#(1):
Awwalan…. Yahya bin Mu’een (rahmatullahi alaih) se Mufassar Ta’deel Ibne Abi Hatim (rahmatullahi alaih) ne apni Kitaab (Jarah wa Ta’deel) me naqal ki hai magar iski Sanad Ma’roof nahi hai kyonke Iski Sanad me Ek Raavi Ya’qoob bin Is’haq hain Jinki Siqahat saabit nahi. Allamah Zehbi (rahmatullahi alaih) ne apni kitab (Tareekh Al-Islam) me inka zikr kiya hai aur in ke liye lafz “Haafiz” ka iste’mal kiya hai magar is se inki Siqaahat saabit nahi hoti. Lihaaza Ye Mufassar Ta’deel Mardood (Rejected) hai.
~~~
Saaniyan…. Yahya bin Mu’een (rahmatullahi alaih) ne khud farmaya hai ke, Sufyan Sauri (rahimahullah) ki rivayat me Mu’ammal se Hujjat nahi pakri ja sakti. [Mu’arifat Ar-Rijaal, Raqam# 549] ~~~
Saalisan…. Allamah Ibne Hajar (rahimahullah) se Mu’ammal (‘an) Sufyan ki rivaayat per Jarah Mufassar maujood hai, likhte hain: “Isi tarah se Mu’ammal bin Isma’eel ki hadees Jo Sauri (rahimahullah) se ho Usme Zu’af hota hai.” [Fathul Baari Sharah Sahih Bukhari; Jild:9, Page:206] ~~~
Ghair-Muqallid Zubair Ali ne Usool Likha hai: “10 ne kaha ALIF Siqah hai aur Ek ne Kaha ALIF, BAA me Za’eef hai. Nateejah: ALIF Siqah hai aur BAA me Za’eef hai.” [Noorul Aynayn Page: 61] ~~~
Is Usool se saabit hua ke Agar Mu’ammal Siqah bhi hain to Sufyan Sauri (rahmatullahi alaih) se rivaayat karne me Za’eef hain. Aur Hadees-e-Wa’il is Usool se bhi Za’eef Saabit hui. Fa lillahil Hamd.
~~~
Raabi’an…. Jin Muhaddiseen ne Mu’ammal (‘an) Sufyan ki doosri rivaayaat ko Hasan Ya Sahih kaha hai to Ye Ta’deel Mubham hai Jo Jarah Mufassar ke muqablah me Mardood hai kyonke Muhaddiseen, Hadees ko Hasan Ya Sahih Shuwaahidaat ki bunyad per bhi Kehte hain Jaise Ghair-Muqallid Albani ne is Hadees-e-Wa’il ko Shwaahid ki bunyaad per Sahih kaha hai aur saath hi bata diya ke Mu’ammal bin Isma’eel Za’eef hain.
~~~
Mazeid Ghair-Muqallideen khud in Muhaddiseen ki har har Tasheeh wa Tehseen se Ittifaq nahi rakhte to inka hawaalah peish karna hi Fuzool hai.
~~~
Jawaab#(2): Mu’ammal ki rivaayat kisi Siqah Raavi ke khilaf nahi hai kehna bhi Zubair Ali ke apne hi Usool ke Khilaaf hai.
~~~
Zubair Ali ne Usool likha hai: “Jo KASEER AL-GHALAT, KASEER AL-AUHAAM, KASEER AL-KHATA’ aur SA’EE AL-HIFZ waghera (Raavi) ho Uski Munfarid (Akeli) Hadees ZA’EEF hoti hai.” [Noorul Aynayn Page: 63] ~~~
Mu’ammal Sa’ee Al-Hifz hai aur is Hadees ko rivayat karne me Munfarid hai. Pas Hadees Za’eef hai.
~~~
Jawaab#(3): Agar Shuwahidaat se Raavi Siqah Ya Hadees Sahih ho jaati hai to phir “Naaf ke neeche haath baandhne” ki Hadees-e-Ali ke bhi bohat si Shuwahidaat maujood hain. Lihaaza Hamaari Daleel to Hadees-e-Wa’il se bhi Zyadah Sahih aur Qawi ho jayegi kyonke Hamaari Daleel me sirf Ek Raavi Abdur Rahman bin Is’haq per Kalaam baaqi reh jaata hai to Is Hadees-e-Wa’il ke Kul 3 Raaviyo’n per khud Firqa Ahl-e-Hadees ke Ulema’ ne Jarah naqal kar rakhi hai.
~~~
Ek to kaha ke is Hadees ki bohat si Ahadees Shaahid hain magar Zubair Ali ne apne poore Risaalah me is Hadees-e-Wa’il ki sirf 2 hi Shaahid zikr kar ke Unse Hujjat Qaayem karne ki Koshish ki hai.
~~~
(I). Hadees-e-Hulab: Ye hadees Namaaz ke andar Haath baandhne ke Ta’lluq se Ghair Sareeh hai balke Salaam pheirne ke ba’d Seene per ek hath rakhne ke ta’lluq se hai. Is hadees me Lafz “Ala Sadrihi” ka izaafah Ghair-Mehfooz hai.
~~~
Hulab (raziallahu anhu) ki is Hadees ko Hamare Ilm ke mutabiq Simaak bin Harb se 8 Shagirdo ne rivayat kiya hai.
~~~
1. Sufyan Sauri (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Sufyan [Musnad Ahmed; Mu’ajjam As-Sahaba; Darqutni; Musannaf Ibne Abi Shaibah] ~~~
2. Abul Ahwas (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Abul Ahwas [Tirmizi; Ibne Majah] ~~~
3. Shu’bah (rah.):SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Shu’bah [Musnad Ahmed] ~~~
ِ4. Shareek (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Shareek [Muajjam As-Sahaba Li Ibne Qaane’] ~~~
5. Zuhair (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Zaheer [Mu’ajjam As-Sahaba] ~~~
6. Israeel (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Israeel [Mu’ajjam As-Sahaba] ~~~
7. Asbaat bin Nasr (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Asbaat bin Nasr [Mu’ajjam Kabeer Tabrani] ~~~
8. Zaa’idah (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Zaa’idah [Mu’ajjam Kabeer Tabrani] ~~~
Abul Ahwas (rah.) se Unke 2 Shagirdo’n ne Is Hadees ko rivayat kiya hai lekin Kisi ne bhi Lafz SEENE PER ki ZIYADAT bayan Nahi ki hai.
~~~
1. Qutaibah (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Abul Ahwas – Qutaibah [Jami’ Tirmizi] ~~~
2. Usman bin Abi Shaibah (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Abul Ahwas – Usman bin Abi Shaibah [Sunan Ibne Majah] ~~~
Phir Sufyan Sauri (rahmatullahi alaih) se is hadees ko unke 4 Shagirdo ne rivayat kiya hai Jisme se 3 Shagirdo ne Lafz “Seene Per” ki zyadat nahi ki hai.
~~~
1. Abdur Rahman bin Mehdi (rah.):SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Sufyan – Abdur Rahman bin Mehdi [Sunan Darqutni] ~~~
2. Wakee’ (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Sufyan – Wakee’ [Musannaf Ibne Abi Shaibah] ~~~
3. Muhammad bin Kaseer (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Sufyan –Muhammad bin Kaseer [Mu’ajjam As-Sahaba Li Ibne Qane’] ~~~
4. Yahya bin Sa’eed (rah.):
SANAD: Hulab (raz.) – Qabeesah bin Hulab – Simaak – Sufyan – Yahya bin Sa’eed [Musnad Ahmed] ~~~
Sirf isi ek rivayat me Lafz “Ala Sadrihi” ki Zyadati hui hai.
~~~
Ya’ni is hadees ki kul 12 Isnaad me se 11 me Lafz “Ala Sadrihi” maujood nahi.
~~~
Zubair Ali ke Muhtaram Sheikh Irshaadul Haq Asri Ghair-Muqallid naqal karte hain ke, “Hafiz Abu Bakar Al-Barweiji (rahimahullah) farmaate hain: RAAVI MUNFARID (Akela) HO AUR MATAN KISI AUR TAREEQ SE MARWI NA HO TO USEY BHI MUNKAR KEHTE HAIN. [Muqaddamah Ibne Salah pg 72]” [Dekhiye Touzeehul Kalaam Page: 791, New Edition] ~~~
Iske alawah is hadees ke 2 Raavi Simaak bin Harb aur Qabeesah bin Hulab per Kalaam hai.
~~~
Isi wajah se Ghair-Muqallid Abdur Ra’oof Sindhoo likhte hain: “Is hadees ki Sanad agarchah Za’eef hai magar Shuwaahid me Ye Qabil-e-Zikr hai.” [Al-Qoulul Maqbool Page: 341] ~~~
Pas Ye hadees Ghair Saheeh hai. Isme Illat-e-Qadihah (Hidden Defect) maujood hai. Is Hadees ko doosri Za’eef Ahadees ki Shaahid banaane se kya faydah.?
~~~
(II). Taaba’i Taawus (rahmatullahi alaih) ki rivaayat:
Awwalan… Is hadees me Ek Raavi Suleiman bin Moosa Za’eef hain.
~~~
Imaam Bukhaari (rahmatullahi alaih) ne kaha: INDAHU MANAAKEER (Iske paas MUNKAR Ahadees hoti hain). [Az-Zu’afaa As-Sagheer Lil Bukhari Page: 55, 56] ~~~
Imaam Bukhaari (rahimahullah) ne farmaaya: “Jiske muta’lliq Main Munkar Al-hadees kahoo Us se rivaayat lena Halaal Nahi.” [Fathul Mughais Jild: 1/ Safah: 373] ~~~
Ghair-Muqallid Zaahidi Saahab likhte hain: “Jis Aadmi me Ye Wasaf MUNKAR AL-HADEES paaya jaaye Uski Hadees TARK ke laayeq hai.” [Tehqeeq Al-Ghaayah, Page: 62] ~~~
Abdur Ra’oof Sindhoo ne bhi iqraar kiya hai ke, Suleiman bin Moosa ki wajah se Iski sanad Hasan hai. [Al-Qoulul Maqbool, Page: 340] ~~~
Saaniyan… Taos (rahimahullah) ne baghair Kisi Sahaabi (raziallahu anhu) ka naam le kar is Hadees ko rivaayat kiya hai, isliye Ye Mursal hai. Aur Firqa Ahlul hadees ke nazdeek Mursal Za’eef wa Mardood hoti hai.
~~~
Zubair Ali ne khud likha hai: “Har Wo Hadees Jisme SAHEEH Hadees Ya HASAN Hadees ki SIFAAT maujood na ho to Wo Hadees Za’eef hogi.. aur iski Iqsaam ye hain Maslan (Za’eef) MAUZOO’, MAQLOOB, SHAAZ, MU’ALLIL, MUZTARIB, MURSAL, MUNQATA’ aur MU’AZZIL waghera. [Noorul Ainain page: 60] ~~~
Zubair Ali ne ek aur jagah likha hai, “Jam’hoor Muhaddiseen ke nazdeek Taaba’i ki Mursal rivaayat har lihaaz se Mardood hai.” [Fataawa Ilmiyah; Jild:2, Page: 290] ~~~
Zubair Ali ne Marfoo’ Hukmi Hadees-e-Ali ke Muqaabil me
Is Za’eef Mursal rivaayat ko Ilzaami taur per Ahnaaf ke khilaaf peish kiya hai. Ye to Nari Jihaalat wa Himaaqat hui.
~~~
Baaqi ki jitni bhi is mazmoon ki Ahadees aayi hain wo Tamaam ki Tamaam Za’eef hain. Isiliye Zubair Ali ne unka zikr tak nahi kiya hai sivaaye Ek ke. Phir bhi Hum un chand Ahadees ka Mukhtasar sa Jawaab de dete hain.
~~~
(III). Hadees-e-Wa’il: Wa’il (raziallahu anhu) se ek doosri Sanad se “Seene per Hath baandhne” ki hadees [Sunan Kubra Bayhaqi] me marwi hai.
Iski sanad me kul 3 Raaviyo’n per Kalaam hai.
(i). Abdul Jabbar ki Waalidah ka Haal ma’loom nahi.
(ii). Muhammad bin Hajar ke baare me Imam Bukhari (rahimahullah) ne FEEHI BA’ZUN NAZAR keh kar Inki siqaahat ko mashkook tehraaya hai. Imaam Zehbi (rahimahullah) ne kaha Iske paas Munkar rivaayaat hain. [Meezan Al-aitedaal 3/511] (iii). Sa’eed bin Abdul Jabbaar ke baare me Imam Nasa’i (rahimahullah) ne kaha, “Qawi nahi hai”. Ibne hajar (rahimahullah) ne kaha, Za’eef hai. [Meezan 3/215; Taqreeb Raqam# 238] ~~~
Zubair Ali Zai ka Iqraar hai ke, “Ye rivaayat Sakht Za’eef hai. Muhammad bin Hajar ki rivaayatei’n Munkar hain. Umme Abdul Jabbaar ki Tauseeq ma’loom nahi aur Sa’eed bin Abdul Jabbaar bhi Majrooh hai. [Namaaz Me Haath Baandhne Ka Hukm Aur Maqaam, Page: 25] ~~~
(IV). WANHAR (Surah Kausar: 2) ki Tafseer:
Hazrat Ali wa Ibne Abbas (raziallahu anhum) se Iski Tafseer “Seene per Hath baandhne” ki marwi hai.
~~~
Hazrat Ali (raziallahu anhu) se marwi Tafseer me Ek Raavi Al-Ijaaj Al-Jahdari hain Jinka haal ma’loom nahi.
~~~
Khud Zubair Ali ne likha hai: “Aasim Al-Jahdari (rahimahullah) aur Uqbah bin Sab’han (rahimahullah) ke darmyan Al-Ijaaj Al-Jahdari ka Waastah hai (Tareekh Al-
Kabeer 6/437). Al-Ijaaj Maj’hool Al-Haal hai. [Namaz me hath baandhne ka Hukm aur Maqaam Page 57] ~~~
Mazeid likha hai: Ibne Turkmani Hanafi ne likha hai ke, “Iski Sanad aur Matan me Iztiraab hai.” [Page: 57] ~~~
Lihaaza Ye Tafseer Sanad wa Matan ke lihaaz se Muztarib hone ki wajah se Za’eef hai.
~~~
Aur Ibne Abbas (raziallahu anhu) se marwi Tafseer Ki Sanad me Ek Raavi hai Rooh bin Al-Musayyab Jis per Jarah Mufassar (Clear Critical) maujood hai…
~~~
Chunanchah Ibne Hibbaan (rahimahullah) farmaate hain: “Ye Siqaat ka hawalah de kar Mauzoo’ (Jhooti) rivaayaat bayaan karta tha.” [Lisaanul Meezaan 3/486] ~~~
Aise Jhootay Raaviyo’n ki Hadees Sahih nahi balke Jhooti hoti hai. Phir bhi ba’z Ghair-Muqallideen is Jhooti Hadees ko Apni Daleel banaate hain.
~~~
Ye raha Firqa Ahlul Hadees ki “Seene Per Hath Baandhne” ki sab se mazboot Daleel aur Uski Shuwahidaat ka Tajziyah.
~~~
Hadees ki Sihat ka Faislah Koi Qur’ani Ya Hadeesi Faislah Nahi hai balke Ye Muhaddiseen ki apni Ijtihaadi Raa’i hoti hai Jisme Khata’ (Ghalti) aur Sawaab (Sahih) dono ka ahtemaal (Possibility) hota hai. Za’eef Hadees ka matlab Ye nahi hota ke wo Hadees Nafs Al-Amr me Jhooti aur Na Qabil-e-Aitemaad hai balke sirf itna matlab hota hai ke Usool-e-Hadees per wo Khadi nahi utri hai.
~~~
Isiliye Hum Ahnaaf is Hadees-e-Wa’il ko Za’eef keh kar is ka inkaar nahi karte. Albattah Ye zaroor kehte hain ke “Naaf ke neeche haath baandhne” ki Hadees-e-Ali me SUNNAT ki siraahat hai aur Hadees-e-Wa’il me sirf Ek dafa’h ka amal hai Jo sirf Bayaan Jawaaz ke liye hai lihaaza Ye MARJOOH hai aur “Naaf ke neeche haath baandhna” RAAJEH hai. Is tarah ka mauqaf apnaane se Kisi Hadees ka Inkaar Laazim nahi aata.
~~~
Zubair Ali Zai ke peish kardah 3 Ahadees ke Saabit hone me Shakk hai albattah Hadees-e-Wa’il Jo (Sunan Kubra Bayhaqi) me marwi hai aur iski deegar Shuwahidaat me mazeid ek aur Taaweel ye bhi mumkin hai ke, Rasoolullah (Sallallahu alaihi wa Sallam) ne ek dafa’h Seene per haath Aurto’n ko Ta’leem dene ke liye baandha hai ke Aurtei’n apne haath Seene per baandha karei’n, isme unke liye Zyadah Pardah hai Jis tarah Aap (sallallahu alaihi wa sallam) ne Namaaz ke Qa’idah me Tawarruk kiya hai. Aurto’n ka Tawarruk karna Doosri Ahadees se saabit hai. (Wallaahu Aalam Bis-Sawaab)

Musmad Ahmad me Hulb Taai Rd. se Marvi rivayat ka haal..!!!.
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Musnad Ahmad wali rivayat ka haal:
iski sanad me ek raavi SIMAAK BIN HARB hai…jispar aimmae jarah wattaadeel ne sakht kalaam kiya hai…
1- Imam Sufiyan : ye zaeef hai.
2- Imam Shuabah : isko zaeef qarar dete hai.
3- Imam Ahmad : Ye Muztaribul hadis he.
4- Imam Salih : Yuz’af (ise zaeef qarar dete hai.)
5- Imam Nasai : Jab munfarid ho to bilkul qabile qubul nahi kyu ke ise talqeen ki jaati thi aur ye qabul kar leta tha.
6- Imam Ibne Ammar : muhaddiseen ka faisla he ke ye galtiyo ka shikar tha.
7- Imam Ibnul Mubarak : ZAEEF FIL HADIS hadis me zaeef hai.
8- Imam Ibne Kharaash : FEE HADEESUHU LEEN (iski hadis me gadbad he)
9- Imam Ibne Hibbaan : YUKHTI KASEERAA bohot khatakaar tha
10- Imam zahbi : ise zuafaa me shumar karte hai.
11: Imam ibne adi : ise zuafaa me shumar karte hai.
12- Imam ibne jauzi : ise zuafaa me shumar karte hai.
13- Imam aqeeli : ise zuafaa me shumar karte hai.
[ TEHZEEBUTTEHZEEB Jild:3 Pg:67, 68, MEEZAANUL AETEDAAL J:2 PG:216, AL MUGNI LIZZAHBI J:1 PG:448, AL KAAMIL LI IBNE ADI J:4 Pg:641, KITABUL ZUAFAA WAL MATRUKEEN LI IBNE JAUZI J:2 PG:26, KITABUL ZUAFAA ALKABEER LIL BAIHAQI J:2 Pg:178] 14- Imam Abul Qaasim Al Ka’bi r.a ne Simaak ko BAABU FEEHI ZIKRI MIN RUMUHU BI ANNAHU MIN AHLIL BID’I WA ASHAABIL AHWAA
(un logo ka bayan jinhe mujaddiseen ne Ahle Bidat aur Khwahish parast kaha he) ke tahat zikr kiya he.
[dekhiye QUBULUL AKHBAAR WA MA`RIFATURRIJAAL Jild;2 pg:381-390]

In Tasreehaat se sabit hua ke SIMAAK BIN HARB Jamhur Muhaddiseen ke nazdeek Zaeef hai.

Isme dusra raavi QABEESAH BIN HULB hai jo Indal Aimma Majhul hai.
-Imam Ibnul Madini aur Imam Nasai r.a farmate he: MAJHUL (ye majhul hai)
[TEHZEEBUT TEHZEEB Jild:5 Pg:325,326]

Pas ye rivayat SIMAAK BIN HARB K SHADEED ZOAF aur QABEESAH ki jahalat ki wajah se sakht zaeef aur naqabile hujjat hai. .
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Ibne Khuzaimah me marvi Hz.Waail Bin Hujr Rd. se marvi rivayat ka haal..!!!
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GairMuqallideen seene par haath bandhne ki ek rivayat IBNE KHUZAIMA se pesh karte hai..!
Ibne Khuzaimah Wali rivayat ka haal:
Iski sanad me ek raavi MUAMMIL BIN ISMAIL hai, jispar bohot saare Aimmae jarah wattaadeel ne kalaam kiya hai. Aimma ki Aaraa Mulahiza Farmaye:
1.Imam Abu Zur’ah : Iski hadis me bohot khataa payi jaati hai.
2.Imam Abu haatim : Iski Khataa bohot zyada hai, iski jab kitabe zayea hogai thi to ye hafze k balbute par ahadis bayan karta tha to kasrat se galtiya karta tha.
3.Imam Bukhari : Iski hadis me nakarat aur uprapan paya jaata tha.
4.Imam AbuDawud : kai ek chizo me wahm ka shikaar tha.
5.Imam Ibne Hibban : Khatayen karta tha.
6.Imam AsSaaji : Iski khatae bohot zyada he aur waham ka bhi shikaar tha.
7.Imam Ibne Saad : Kasrat se galtiya karta tha.
8.Imam Ibne Qaanea : khataakaar tha.
9.Imam Daar Qutni : Bohot khataye karta tha.
10.Imam Muhammad Bin Nasr Almurouzzy ; iska haafiza kharab tha aur kasrat se galtiya karta tha.
[AL MUGNI FIZZUAFAA LIZZAHBI Jild:2 Pg:446, MEEZAANUL AETEDAAL LIZZAHBI J:4 Pg:417, TEHZEEBUT TEHZEEB J:6 Pg:489,490] 11. Imam Zahbi ne is (muammil) ko Zuafaa me zikr kiya hai. [AL MUGNI Jild:2 Pg:446] 12. Naaseeruddeen Albani Gair Muqallid ne bhi iski sanad k baare me yu hi kaha he..”ISNAADUHU ZAEEFUN LI ANNA MUAMMALA VVAHUABNU ISMAILU SAYYIUL HIFZ” is rivayat ki sanad zaeef he kyuke isme MUAMMAL BIN ISMAIL hai, jo bure hafize ka malik tha.
[HAASHIYA IBNE KHUZAIMA LI ALBAANI J:1 PG:272] .
Abu Dawood me Taaus se marvi Mursal rivayat ka Haal..!!!
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Allah Gair Muqallideen ko khud apne Mubham mazhab ka ilm naseeb farmaye…
Awwalan,…. Ye rivayat MURSAL he, aur Mursal Gair Muqallideen ke yaha zaeef hoti hai, khud apne hi mazhab par jo rivayat zaeef ho use bataur daleel bana kar pesh karne kaa maqsad kya hai..?

Saaniyan…Iski sanad me ek raavi ‘Sulaiman Bin Musa Damishqi’ hai, ispar bohot se Aimma ne zabardast Jarah ki hai.
1- Imam Bukhari : INDAHU MANAAKEER [Iske paas munkar rivayaat hoti hai.] 2- Imam Nasai : LAYSA BIL QAVIYYI FIL HADEES [Hadeea mai qavi nahi hai.] 3- Imam Aqeeli ne Zuafaa me shumar kiya hai.
4- Imam Ibne Adi ne Zuafaa me shumar kiya hai.
5- Imam Zahbi ne Zuafaa me shumar kiya hai.
[AZZUAFAA ASSAGEER LIL BUKHARI Pg: 55, 56, AZZUAFAA WAL MATROOKEEN LIN NASAI Pg:186, AZZUAFAA ALKABEER LIL AQEELI Jild:2 Pg:140, AL KAAMIL FIZZUAFAA Jild:3 Pg:1113, AL MUGNI FIZZUAFAA Jild:1 Pg:445 Wagairah]

Pas ye rivayat Had darjah Zaeefo Naqabile Aitbar hai.
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FASALLILIRABBIKA WANHAR ki Tafseer…!!!
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Surae Kausar ki ayat FASALLI LIRABBIKA WANHAR ki tafseer me chand rivayat pesh ki jaati he jisme sine par hath bandhne ka zikr hai….jiski koi Sanad bhi Saheeh nahi hai..!!

Iske raavi maslan ROOH IBNUL MUSAYYIB, YAHYA BIN ABI TALIB Hadd darjah zaeef hai aur ABU BAKR AHMAD BIN MUHAMMAD BIN AL HAARIS ALFAQEEH Majhoolul haal hai..!!!

Isiliye Hafiz Ibne Kaseer Rehmatullah alaih Farmate hai “Gair sahih sanad se marvi hai” [Tafeer Ibne Kaseer]

iske khilaf HAFIZ IBNE ABDUL BARR MALIKI Rehmatullah Alayh ne ATTAMHEED me Saheeh Sanad ke sath “NAAF KE NICHE” naql kiya hai…

رَوَی الْاِمَامُ اَبُوْبَکَرِالْاَثْرَمُ قَالَ حَدَّثَنَااَبُوالْوَلِیْدِ الطِّیَالِسِیُّ قَالَ حَدَّثَنَا حَمَّادُ بْنُ سَلْمَۃَ عَنْ عَاصِمِ الْجَحْدَرِیِّ عَنْ عُقْبَۃَ بْنِ صَبْھَانَ سَمِعَ عَلِیًّا یَقُوْلُ فِیْ قَوْلِ اللّٰہِ عَزَّوَجَلَّ{فَصَلِّ لِرَبِّکَ وَانْحَرْ} قَالَ وَضْعُ الْیُمْنٰی عَلَی الْیُسْرَیٰ تَحْتَ السُّرَّۃِ۔ (سنن الاثرم بحوالہ التمہید: ج8،ص164

Tarjamah: Hazrat Ali Raziyallahu Anhu is farmaan {فَصَلِّ لِرَبِّکَ وَانْحَرْ} ki tafseer karte hue farmate hai, Namaz me Daaye haath ko Baaye haath par Naaf ke Niche Rakha jaye.

Is Sanadan Saheeh Rivayat ke Muqable me Zaeef Matruk Aur Majhool raaviyo ki rivayat hadd darja zaeef, Shaaaz aur Munkar ke hukm me he, jisse ahkam me istidlal karna durust nahi hai.

Hazrat Ali (raziallahu anhu) ne farmaaya: “Be-shakk.! Farz Namaaz ki SUNNAT me se (Ye bhi) hai ke Haath ko Haath per Naaf Ke Neechay rakha Jaaye.” [Ahaadees Al-Mukhtaarah, Raqam# 772]

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Ghair-Muqallideen (Naam Nihaad) Ahl-e-Hadees Ka Usool:
Firqa Ahl-e-Hadees ke mutaabiq Ziya’ Al-Maqdasi (rahimahullah) ka kisi hadees ki Takhreej karna Un ke nazdeek Tasheeh ki daleel hai.

Chunanchah Ghair-Muqallid Zubair Ali Zai ne likha hai: “Ziya’ Al-Maqdasi (rahimahullah) ne Ye Asar Apni AL-MUKHTAARAH me laa kar Apne Nazdeek Is ka SAHEEH hona saabit kar diya hai.” [Te’daad Raka’t Qiyaam-e-Ramazan, Page: 23]

Pas Hamaari Peish kardah Hadees Ziya’ Maqdasi (rahimahullah) ke nazdeek Sahih hai.

Isi tarah Haafiz Ibne Qayyim (rahimahullah) likhte hain:
“Hazrat Ali (raziallahu anhu) se marwi hai ke Hatheiliyo’n par Hatheliyon ko Naaf ke Neeche rakhna SUNNAT hai. Amr bin Malik ne ba-rivayat Abul Jauza’, Hazrat Ibne Abbas (raziallahu anhu) se Hazrat Ali (raziallahu anhu) ki Tafseer ki maanind (Seene Per Haath bandhne ki) rivaayat ki hai magar Ye SAHEEH NAHI hai. SAHEEH Hazrat Ali (raziallahu anhu) ki Hadees hai. [Al-Badaa’i Al-Fawaa’id]

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Ghair-Muqallideen ke Usool se bhi humne is Hadees ko Saheeh saabit kar diya hai aur Sareeh Alfaaz me Ibne Qayyim (rahimahullah) ke Qoul se is hadees ko Sahih saabit kar diya hai. (Alhamdulillah)