Ye to bayan ho chuka hai ke Quran wa sunnat ki roshni mei 3 qism ka wasila jayaz hai aur wo ye hai
- Allah ke Naamo ke zarye se Allah se manga jaye.
- Apne nek aamaal ke zarye Allah se manga jaye.
- Kisi Zinda (dunyawi hayat se) Nek shaks se dua karwaya jaye.
Iske alawa har qism ka wasila maslan kisi maqluq ki zaat ya faut-shudgan ka wasila najayaz wa haram hai.
Baaz Hazraat najayaz wasile par mabni apne khud-saakhta aqaid ko sabit karne ke liye manghadant, ja’ali, banawati aur zae’ef riwayaat pesh karte hai. Aaiye un riwayaat ka Usool e Muhaddeseen ki roushni mei tafseeli tajziya karte hai.
Baaz Hazraat najayaz wasile par mabni apne khud-saakhta aqaid ko sabit karne ke liye manghadant, ja’ali, banawati aur zae’ef riwayaat pesh karte hai. Aaiye un riwayaat ka Usool e Muhaddeseen ki roushni mei tafseeli tajziya karte hai.
Daleel no.1
“Maalik Al-Daar jo ke galle par Sayyidna Umar r.a. ki taraf se khazanchi muqarrar the, inse riwayat hai ke Umar bin Khattab r.a. ke zamane me log Qahet saali mei mubtela hogaye. Ek sahabi Rasoolallah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм
ki qabr par hazir hue aur arz kiya: Aye Allah ke Rasoolallah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм, (Ap Allah se) apni ummat ke liye barish ki dua talab faramye, kyun ke wo (qateh saali) ke bayes tabah hogaye hai. Fir khwab me Rasoolallah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм is sahabi ke paas Tashrif laye aur farmaya: Umar r.a. ke paas jao aur Mera Salaam kaho aur unhe batao ke tum sairab kiye jaoge aur Umar se (ye bhi) kahdo ke Aqalmandi se kaam le. Toh wo sahabi Umar r.a. ke pas gaye aur khabar Di toh Umar r.a. ro pade aur faramay: Aye Allah! Main kotahi nahi karta magar ye ke aajiz aajau.
ki qabr par hazir hue aur arz kiya: Aye Allah ke Rasoolallah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм, (Ap Allah se) apni ummat ke liye barish ki dua talab faramye, kyun ke wo (qateh saali) ke bayes tabah hogaye hai. Fir khwab me Rasoolallah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм is sahabi ke paas Tashrif laye aur farmaya: Umar r.a. ke paas jao aur Mera Salaam kaho aur unhe batao ke tum sairab kiye jaoge aur Umar se (ye bhi) kahdo ke Aqalmandi se kaam le. Toh wo sahabi Umar r.a. ke pas gaye aur khabar Di toh Umar r.a. ro pade aur faramay: Aye Allah! Main kotahi nahi karta magar ye ke aajiz aajau.
(مصنف ابن أبي شيبه:356/6، تاريخ ابن أبي خيثمه:70/2، الرقم:1818، دلائل النبوة للبيھقي:47/7، الاستيعاب لابن عبدالبر:1149/3، تاريخ دمشق لابن عساكر:345/44، 489/56)
Tabsirah: Iski riwayat ki sanad “Zae’ef” hai, Kyu ki:
(1) Is me Suleman bin mahraan al Amash “mudallis” hai aur “Ann” se riwayat kar rahe hai, sam’a ki tasreeh maujud nahi hai.
Imam Shafi r.h. farmate hai, “Ham kisi Mudallis se koi bhi hadith us waqt tak qubul nahi karte jab tak wo is me sam’a ki tashreeh na karde.
Ar’risalatul lil’ Imaam as’Shafai, page-380.
Imam Yahya bin Moin r.h. farmate hai, “Mudallis raawi ki tadlees wali riwayat qabile hujjat nahi hoti”.
الكامل لابن عدي:34/1، وسنده حسن
Hafiz Sakhawi r.h. farmate hai, “Jo aaima karam is mouquf (ki Mudallis ki Ann wali riwayat qubul nahi hogi jab tak sam’a ki Tashree na maujud ho) ke hamil hai in me Imam Shafai, Imam ibn e Moin aur Imam ibn Madeeni ke naam shamil hai”.
فتح المغيث:182/1
Hafiz Alaai r.h. isko sabit karte hue likhte hai, “Nahi, wo sahih mazhab hai jispar jamhoor aaima hadith wa fiqah wa usool qayam hai”.
Jaame al Tahseel, page-111.
Hafiz ibn Abd Al Badar r.h. farmate hai, “Ahle ilm kahte hai ke Aamash ki Tadlees qubul nahi hoti”.
Al Tamheed:1/30.
Allama Ayni Hanafi likhte hai, “Bila-shuba Aamash mudallis hai aur mudllis raawi ki Ann wali riwayat is waqt tak qaabil e aetbar hoti hai jab iske sam’a ki tasreeh miljaye”
عمدة القاري شرح صحيح البخاري، تحت الحديث:219
Is riwayat ki sehat k mad’i par sam’a ki Tasreeh lazim hai.
2. MALIK AD DAR “majhoolul haal” raawi hai hai, siwaye ibn hibban r.h (384/5) ke kisi ne is ki tauseeq nahi ki.
Iske bare me Hafiz Munzari r.h. farmate hai, “Main ise nahi jaanta”.
At’targheeb wal’tarheeb:2/29.
Hafiz Haishmi r.h. farmate hai, “Main ise nahi pahchan saka”.
(Majmu’a az’zawaid3/123)
Iske sahabi hone ki koe dalil nahi,lehaza baaz baad walo ka ise sahaba karam mei zikr karna sahih nahi.
Nez Hafiz ibn Kaseer r.h. al Bidayah wan Nihaya (5/167) aur Hafiz ibn Hajar r.h. (الاصابة:484/3) ka is riwayat ki sanad ko “sahih” Qarar dena inka ilmi tasamah hai. Inki ye bat usul e hadith ke mutabiq durust nahi. Sirf hafiz ibn kaseer aur hafiz ibn hajar r.h. ka ise sahih kahna baaz logo ki dalil nahi ban sakta kyu ki boht si aisi riwayaat ko ye log bhi sahih tasleem nahi karte jinhe in Dono Hafiz ne sahih kaha hua hai aur bohat si aisi ko ye log bhi zaeef tasleem nahi karte jinhe in do Hafiz ne zaeef kaha hua hai.
Hafiz ibn hajar r.h. khud Sulaiman bin mahran Aamash ki tadlees ki mazarrat ke bare me likhte hai, “Mere khayal ke mutabiq jis hadith ko ibn Qataan ne sahih kaha hai, wo malool (zaeef) hai kyu ke rawiyo ke siqah hone se hadis ka sahih hona lazim nahi aata. Is me Aamash mudllis hai aur unhone Atah se apne sam’a ka zikr nahi kiya aur ye bhi ahtemal hai ke is sanad me mazkur Atah, kharasaani ho, yun Amash ki tadlees taswih ban jayegi, kyun ke is surat me unhone Atah aur Sayyadna ibn Umar r.a. ke darmiyan naaf’e ka wasta bhi gira diya hai”
التلخيص الحبير:19/3
Hafiz ibn Abdur Bar r.h. farmate hai, “Imam Ali bin Madeeni ne Imam Yahya bin Sayeed Qattaan se naqal kia hai ke Imam Sho’aba aur Sufiyan ne farmaya ke A’amash ne ye hadith Ibrahim Taymi se nahi suni. Main (ibn Abdul Bar) kahta hu ke Aamash ke mudallis hone par ye do Aadil Imamo ki gawahi hai aur is se sabit hota hai ke Aamash un logo se ansuni riwayaat bayan karte the jinse inki mulaqaat hui hoti thi. Basa-auqaat aise logo se aamash do waaste gira kar bhi riwayat kar lete the. Is tarha ke haqaiq ki bina par Imam bin Moin wagaira ne Aamash ko mudllis qarar diya hai.
التمھيد لما في الموطأ من المعاني والأسانيد:32/1
Dalil no. 2
“Umar bin Hamza kahte hai ke Saalim bin Abdullah bin Umar ne apne walid Sayyidna Abdullah bin Umar r.a. se riwayat ki ke kabhi me shayar ki is bat ko yad karta aur sath sath RasoolAllah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм
ke chehra aqdas ko takta ke Ap ke safaid rang ke rukh e Zaiba ke zariye barish talab ki jati hai, Aap Yateemo ke wali, Bewaou ka sahara hai. Chunanche Rasoolallah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм (mimber se) utarne bhi na paate ke sarey parnaale behne lagte”.
ke chehra aqdas ko takta ke Ap ke safaid rang ke rukh e Zaiba ke zariye barish talab ki jati hai, Aap Yateemo ke wali, Bewaou ka sahara hai. Chunanche Rasoolallah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм (mimber se) utarne bhi na paate ke sarey parnaale behne lagte”.
(Saheeh al Bukhari:1/137,1008,ta’aleeqan, Sunan ibn e majah:1272, musnad al imam ahmed :2/93,5673,as’sunan al kubra lil baihaqi:3/352,ta’aleeq at’taleeq ibn hajar:2/389,wa sanadah hasan)
Tabseerah:
Yaha se Rasoolallah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ke dua ka waseela Murad hai Jo ke mashru aur jayaz hai.
Sharah Sahih al Bukhari, Allamah ibn Battal is hadis ki sharah me likhte hai, “Sayyidna Umar r.a. faramaya karte the, “Aye Allah! Ham Teri taraf tere Nabi (ki dua) ka wasila laate the. Abu Talib ke is Qaul ka bhi yahi matlab hai ki wo safed rang wale jin ke chehre ke zariye barish talab ki jati hai….”
Sharah Sahih al bukhari:3/9.
Yani Sayyidna Umar r.a. wali hadith aur is hadith ka maana wa mafhoom ek hi hai. Ham sabit kar chuke hai ke Umar r.a. wali hadith me waseele se murad RasoolAllah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ki dua hai. Lehaza is hadith se bhi bilkul yahi masla sabit hota hai. Is par mustezad ye ki is riwayat me wazeh alfaaz moujud hai ke RasoolAllah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм apne parwardigar se dua karte rahte aur jab tak barish shuru na hojati dua khatam na farmate. Bhala isse zaat ka wasila kaise sabit hua?
Sharah Sahih al Bukhari me Hafiz ibn hajar r.h. likhte hai:
“Is hadith me Sayyidna Ibn Umar r.a. ne is waqye ke taraf ishara kiya hai jisko unhone Daur e Islam me apni aankho se mushahida farmaya. Unhone sirf Abu Talib ke sher par etemad krte hue ye nahi kah di. Baaqi hadeeso se bhi ye malum hota hai ke Rasoolallah ﷺ ne ye dua kuch logo ke mutalbe par farmayi thi.
(Fat’hul Baari:2/495)
Allama Muhammad Basheer Sahswani r.h. farmate hai:
“Kisi Hasan ya Sahih hadith me to kya , kisi Zaeef hadith me bhi ye baat mazkur nahi ke RasoolAllah ﷺ ki hayat e mubaraka me logo ne apka waseela ikhtiyar karte hue Allah tala se barish talab ki ho aur RasaoolAllah ﷺ ne sahih ahadees se sabit barish Talab karne ke mashru tariqe yani dua aur Namaz ke alawa koi aur tariqa ikhtiyar kiya ho. Jo koyi shaqs aisa daawa karta hai iski dalil iske zimme hai.
Siyanatul’insan an was’wasah as’shaikh dahlaan, safa-231.
Tanbeeh:
Hazrath Ayesha r.a. se marwi hai ke unhone mazkura sher padha. Sayyindna Abu bakr r.a. us waqt ek faisla farma rahe the. Apne ye sher sunkar farmaya, “Allah ki qasm! Is se murad RasoolAllah ﷺ ki zaat mubaraka hai.
مسند الإمام أحمد:7/1، مصنف ابن أبي شيبه:20/12، طبقات ابن سعد:198/3، مسند أبي بكر للمروزي:91/1
Lekin Iski sanad “Zaeef” hai kyu ke iska raawi Ali bin Zaid bin Jud’aan jamhoor muhaddiseen ke nazdeek “Zaif” hai. Nez “Mukhtalif” bhi hai.
Hafiz Hashmi r.h. kahte hai, “Ise Jamhoor ne ise Zaeef kaha hai.”
مجمع الزوائد:209،206/8
Hafiz ibn Iraqi r.h. bhi kahte hai, “Ise Jamhoor ne ise Zaeef kaha hai.”
طرح التثريب:82/1
Allama Busairi r.h. likhte hai, “Jamhor Muhaddiseen ise Zaeef kahte hai.”
مصباح الزجاجة:84
Hafiz ibn Mulqan r.h. kahte hai, “Aur Abdul haq ne dawa kiya hai ki aksar muhaddiseen Ali bin Zaid ko zaeef qarar dete hai.
البدر المنير:434/4
Abu Al Husain Ibrahim bin Amr Baqa’e r.h. faramate hai, “Ise Jamhoor muhaddiseen ne Zaeef kaha hai.”
نظم الدررفي تناسب الآيات والسور:181/12
Ali bin Zaid bin Jud’aan ko Imam ahmad bin Hambal ne, Imam Yahya bin Moin, Imam ibn Adi (al’kamil:4/413), Imam Abu Hatim raazi aur Abu Zar’a raazi (al’jarah wat’tadeel ibn abi Hatim:6/187) wagairah ne Za’eef, laisa bil’qawi (Yani Qawi Nahi) kaha hai.
Hafiz ibn Hajar r.h. ne bhi ise Zaeef hi Qarar diya hai.
تقريب التھذيب:4734
Daleel number:3
Umayya bin Abdullah bin khalid bin Aseed bayan karte hai, “Rasoolallah ﷺ tangdast muhajireen ke wasile se fatah ki dua kiya karte the.
المعجم الكبير للطبراني:292/1
Tabsirah :
Iski sanad “Za’eef” hai, kyunki :
1. Iski sanad muttasil nahi. Amyah bin Abdullah Taab’ee hai aur direct RasoolAllah ﷺ se bayaan kar raha hai.
Jaisa ke Imaam ibn Abdul Bar r.a. is ke baare me farmaate hai, “Mere nazdeek iska sahabi hona Sabit nahi, lehaaza yeh riwayath mursal ( munqate ) hai .
الاستيعاب في معرفة الأصحاب:38/1
Haafez Ibn Hajar r.a. farmaate hai, “Isne RasoolAllah ﷺ se mulakat aur riwayat nahi ki”
الإصابة:133/1
Imaam Tirmizi r.h. farmaate hai, “Mursal hadith aksar muhaddiseen ikraam ke nazdeek sahih nahi hoti. Boht se Muhaddiseen ne mursal ko Za’eef qaraar diya hai .”
العلل الصغير في آخر الجامع،ص:896،897،طبع دارالسلام
2. Isme Abu Is’haaq sabihi ki “Tadlees” bhi moujood hai . Samaa ki tasreeh na mil sakne ke bina par yeh riwayat “Mudallis” bhi hai , lehaza do wajho se “Za’eef” hai.
Daleel number – 4
Sayyidna Abu Darda r.a. se riwayat hai ke inhone RasoolAllah ﷺ ko yeh farmaate huye suna, “Mujhe apne kamzor logo me talaash karo. Bilashuba tumhe apne kamzoro ki wajah se rizq diya jaata hai aur inhi ki wajah se tumhaari madad ki jaati hai. “
مسند احمد 198/5، سنن ابي داود 2594، سنن النسائي:3181، سنن الترمذي:1702، وسند صحيح
Imaam Tirmizi r.h. ne is hadees ko “Hasan saheeh”, Imaam ibn Hibban r.h. ne “Saheeh”, aur Imaam Haakim r.h.(2/104,105) ne Saheeh ul isnaad Kaha hai .
Tabserah :
Mua’ashre ke kamzor aur naadaar log Jo saliheen ho, unki neki aur dua ki wajah se Mua’ashre me aasoodgi aati hai.
Ek riwayat me yeh alfaaz hai, “Allah ta’ala is ummat ki madad un kamzor logo ki dua, namaaz aur inke ikhlaas ki wajah se karta hai.”
سنن النسائي:3180، حلية الأولياء لأبي نعيم لأصبھاني:26/5، وسنده صحيح
Is riwayat guzishta “Za’eef” riwayat ka maana bhi samjha jaa sakta hai. Itni wazahath ke baad bhi agar koi shaqs us hadees ko faut shudgaan ka tawassul sabit kare toh iska yeh amal deyanat ilmi ke khilaaf hai. Isse faut shudgaan ke tawassal ka jawaaz sabit karna shar’ee nusoos ki tahreef hai. Isse toh zinda logo ki dua ka waseela sabit hota hai aur ise ham ja’ez aur mashroo hi samajhte hai .
Daleel number – 5
RasoolAllah ﷺ Taa’ef se wapas par Ja’ranah tashreef laaye. Us waqt qabeela Hawazan ke bachhon aur aurton me se (6) cheh hazaar qaidi Aap ke ham’raah the . Oonton aur bakriyon ka toh koi shumaar hi na tha . Hawazan Ka ek wafd musharraf ba Islaam ho kar Rasoolallah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ki khidmat me haazir huwa . Inhone darkhwast ki ke hum par ehsaan farmaaiye. Rasoolallah ﷺ ne farmaya, “Qaidiyon aur amwaal me se ek cheez pasand kar lo”. Inhone arz kiya : Hamein qaidi mahboob hai.
RasoolAllah ﷺ ne farmaya, “Jo qaidi mere hai ya Banu Abdul muttalib ke hai, woh tumhaare hai, baaki Jo taqseem ho chuke hai , unke liye yeh tareeqa ikhtiyaar karo:
“Jab mai logo ko Zohr ki namaaz padha doon toh tum khade ho kar kahna : Hum Allah ke Rasool ﷺ se darkhwaast karte hai ke Musalmaano se hamari shafa’at farmaaiye aur musalmaan hamari shafa’at Rasoolallah ﷺ se kare, hamare beto aur aurton ke haq me, toh mai tumhe us Waqt ata kar doonga . “
Inhone aisa hi kiya. Aksar sahaaba ne arz ki : Jo kuch hamare pas hai woh aapka hai baaqi sahaba se aapne waada farmaya ke har qaidi ke badle maale ghaneemat se (6) cheh oontein Dee jaayegi . Is tarha hawazin ko tamaam qaidi wapas mil Gaye .
RasoolAllah ﷺ ne farmaya, “Jo qaidi mere hai ya Banu Abdul muttalib ke hai, woh tumhaare hai, baaki Jo taqseem ho chuke hai , unke liye yeh tareeqa ikhtiyaar karo:
“Jab mai logo ko Zohr ki namaaz padha doon toh tum khade ho kar kahna : Hum Allah ke Rasool ﷺ se darkhwaast karte hai ke Musalmaano se hamari shafa’at farmaaiye aur musalmaan hamari shafa’at Rasoolallah ﷺ se kare, hamare beto aur aurton ke haq me, toh mai tumhe us Waqt ata kar doonga . “
Inhone aisa hi kiya. Aksar sahaaba ne arz ki : Jo kuch hamare pas hai woh aapka hai baaqi sahaba se aapne waada farmaya ke har qaidi ke badle maale ghaneemat se (6) cheh oontein Dee jaayegi . Is tarha hawazin ko tamaam qaidi wapas mil Gaye .
سيرة ابن ھشام مع الروض الأنف:306/2، وسنده حسن
Tabserah :
Is hadees se sabith hota hai ke zinda insan se sifaarish karwaayi jaa sakti hai, so iske ham inkaari nahi . Isse faut shudgaan ki shaqsiyaat Ka tawassul Kaise Saabit huwa? Yeh toh hamari deleel hai Jo naadaan dost khud hi pesh kiye jaate hai .
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