ISTEHAAT-E-MUHADDISEEN

Alhumdulillahi Rabbil Aalameen. Was'Salatu Was'Salamu Aala Rasoolihil Aameen Wal'Aaqibatu Lil'Muttaqeen... Amma Ba'ad...

Istehaat-E-Muhaddiseen.. {Roman Urdu Script By: Syed Ibraheem Salafi}

》》》Istehaat-E-Muhaddiseen Ye Mujko Hadees Ki Kitaab Ibne Maja Jo Urdu Tarjume Ke Sath Hai Darussalaam Ki, Uske Page No.50 Par Mila, Jis Ko Maine Roman Urdu Mein Likkha. Alhumdulillah.

HADEES KI TAREEF:

Rasoolullah Sallallahu Aalaihi Waaallam ke mutaliq rawiyo ke zariye se jo kuch hum tak pouhcha, Wo hadees kehlata hai_ hadees ko baaz dafa sunnat, khabar wa aasar bhi kahan jaata hai.

BUNIYADI AQSAAM:

QAOULI HADEES (قولی حدیث) Wo hadees jis mein Aap Sallallahu Aalaihi Waaallam ka farmaan mazkoor ho.

FAILE HADEES (فعلی حدیث) Wo hadees jis mein Aap Sallallahu Aalaihi Waaallam ka fail mazkoor ho.

TAQREERI HADEES (تقریری حدیث) Wo hadees jis mein Aap Sallallahu Aalaihi Waaallam ka kisi baat par khamosh rehna mazkoor ho.

SHAMAIL NABAWI (شمائل نبوی) Wo hadees jin mein Aap Sallallahu Aalaihi Waaallam ke aadaat wa aqlaaq ya badani awsaaf mazkoor ho.

Note: kisi hadees ki asal ibarat MATN (متن) kehlati hai_ matn se pehle rawiyo ke silsile ko SANAD (سند) kehte hai_ sanad ka koi rawi hazaf na ho tou wo MUTTASIL (متصل) hoti hai warna MUNQA'TIA (منقطع)

NISBAT KE AITEBAAR SE HADEES KI AQSAAM:

HADEES-E-QUDSI (حدیث قدسی) Allah Ta'ala ka wo farmaan jise Nabi-e-Ekram Sallallahu Aalaihi Waaallam ne Allah Ta'ala se riwayath kiya ho, rawiyo ke zariye se hum tak pouhcha ho aur Qur'an-e-Majeed mein maujood na ho...

MARFOO (مرفوع) Wo hadees jis mein kisi qaoul, fail ya taqreer ko Rasoolullah Sallallahu Aalaihi Waaallam ki taraf mansoob kiya gaya ho...

MAUQOOF (موقوف) Wo hadees jis mein kisi qaoul, fail ya taqreer ko Sahabi ki taraf mansoob kiya gaya ho...

MAQTOO (مقطوع) : Wo hadees jis mein kisi qaoul, fail ya taqreer ko Tabayee ya Taba'tabayee ki taraf mansoob kiya gaya ho...

RAWIYO KI TADAAD KE AITEBAAR SE HADEES KI AQSAAM:

MUTAWATIR (متواتر) Wo hadees jis mein tawatur ki chaar sharte payee jaye:

1. Is se rawiyo ki badi tadaad riwayath kare,

2. Insani aqal wa aadat inke jhoota hone ko mahaal samjhe,

3. Ye kasrat ahed-e-nabuwat se lekar sahib-e-kitaab muhaddis ke zamane tak sanad ke har tabqe mein payee jaye,

4. Hadees ka taluq insani mushahide ya sam'aat se ho.

Note: rawiyo ki jamaat jisne ek ustaad ya ziyada aastizah se hadees ka samaa kiya ho TABQA (طبقہ) kehlata hai.

KHABAR-E-WAHID (خبر واحد) Wo hadees jis mein mutawatir hadees ki sharte jama na ho, is ki chaar qisme hai:

MASHOOR (مشہور) Wo hadees jis ke rawiyo ki tadaad har tabqe mein do se ziyada ho magar iksa na ho, masalan kisi tabqe mein teen, kisi mein chaar aur kisi mein panch rawi is se bayaan karte ho.

MUSTAFEEZ (مستفیض) Wo hadees jis ke rawi har tabqe mein do se ziyada aur iksa tadaad mein ho ya sanad ke awwal wa aaqir mein in ki tadaad iksa ho.

AAZEEZ (عزیز) Wo hadees jis ke rawi kisi tabqe mein sirf do ho.

GAREEB (غریب) Wo hadees jis ka bayaan karne wala kisi zamane mein sirf ek rawi ho_ aagar wo Sahabi ya Tabayee hai tou is se "GAREEB-E-MUTLAQ" (غریب مطلق) kahegen aur aagar koi aur rawi hai tou is se "GAREEB-E-NISABI" (غریب نسبی) kahegen.

Note: mazkoorah bila aqsaam mein se mutawatir hadees ilmal yaqeen ki had tak sachchi hoti, baqi aqsaam maqbool ya mardood ho sakti hai.

QUBOOL WA RAD KE AITEBAAR SE HADEES KI AQSAAM:

MAQBOOL (مقبول) Wo hadees jo wajibul aamal ho.

MARDOOD (مردود) Wo hadees jo maqbool na ho.

MAQBOOL HADEES KI AQSAAM WA DARJAAT (SHARAITE QUBOOLIYAT KE AITEBAAR SE) :

1. SAHIH LI'ZATIHI (صحیح لذاته)

2. SAHIH LI'GAIRIHI (صحیح لغیرہ)

3. HASAN LI'ZATIHI (حسن لذاته)

4. HASAN LI'GAIRIHI (حسن لغیرہ)

SAHIH LI'ZATIHI: Wo hadees jis mein sehat ki panch sharte payee jaye:

1. Us ki sanad muttasil ho, yane har rawi ne us se apne ustaad se aaqas kiya ho,

2. Us ka har rawi aadal ho, yane kabeera gunhaou se bachta ho, sageera gunhaou par israar na karta ho, shaista tabiyat ka malik aur ba'aqlaaq ho,

3. Wo KAMILUZ'ZABT (کامل الضبط) ho, yane hadees ko tehreer ya hafize ke zariye se kama'haqqahu mehfooz kare aur aagen pouhchaye.

4. Wo hadees SHAAZ (شاذ) na ho,

5. Wo hadees MALOOL (معلول) na ho.

(shaaz wa maloom ki wazahat aagen aarahi hai)

HASAN LI'ZATIHI: Wo hadees jis ke baaz rawi Sahih Hadees ke rawiyo ki nisbat QAFIFUZ'ZABT(خفیف الضبط) (halke zabt wale) ho, baqi sharte wahi ho.

Note: Hasan Li'Zatihi ka darja Sahih Li'Gairihi ke baad hai magar tarifaat ko aasaan tar karne ke liye tarteeb badli gayee hai.

SAHIH LI'GAIRIHI: jab hasan hadees ki ek se za'id sanade ho tou wo hasan ke darje se tarkki kar ke sahih ke darje tak pouhch jaati hai_ is se Sahih Li'Gairihi kehte hai kuy ke wo apne gair (dusri sanadou) ki wajhe se darja-e-sehat ko pouhch gayee.

HASAN LI'GAIRIHI: Wo hadees jis mutaid sanade ho, har sanad mein mamoli zuaaf ho magar mutaid sanadou se is zuaaf ki talafi ho jaye tou Hasan Li'Gairihi ke darje ko pouhch jaati hai.

SAHIH HADEES KI AQSAAM DARJAAT (KUTUB-E-HADEES MEIN PAYEE JANE KE AITEBAAR SE) :

MUTTAFAQ AALEH (متفق علیه) Wo hadees jo sahih bukhari aur sahih muslim dono mein payee jaye muttafaq aaleh kehlati hai aur sehat ke sab se aala darje par hoti hai.

AFRAADI BUKHARI (افراد بخاری) har Wo hadees jo sahih bukhari mein payee jaye aur sahih muslim mein na payee jaye.

AFRAADI MUSLIM (افراد مسلم) har Wo hadees jo sahih muslim mein payee jaye aur sahih bukhari mein na payee jaye.

SAHIHUN AALA SHARTIHIMAA (صحیح علی شرطهما) Wo hadees jo sahih bukhari wa sahih muslim dono mein na payee jaye lekin dono aaimma ki sharait ke mutabiq sahih ho.

SAHIHUN AALA SHARTIL BUKHARI (صحیح علی شرط البخاری) Wo hadees jo imam bukhari ki sharait ke mutabiq sahih ho magar sahih bukhari mein maujood na ho.

SAHIHUN AALA SHARTI MUSLIM (صحیح علی شرط مسلم) Wo hadees jo imam muslim ki sharait ke mutabiq sahih ho magar sahih muslim mein maujood na ho.

SAHIHUN AALA SHARTI GAIRIHIMAA (صحیح علی شرط غیرهما) Wo hadees jo imam bukhari wa imam muslim ke ilawa digar muhaddiseen ki sharait ke mutabiq sahih ho.

MARDOOD HADEES KI AQSAAM INQATAA SANAD KI WAJHE SE:

MUALLAQ (معلق) Wo hadees jis ki sanad ka ibtedai hissa ya saree sanad hi (amadan) hazaf kardi gayee ho.

MURSAL (مرسل) Wo hadees jise tabayee bilawasta Rasoolullah Sallallahu Aalaihi Waaallam se bayaan kare.

MAUZAL (معضل) Wo hadees jis ki sanad ke darmiyaan se do ya do se ziyada rawi ekhatta hazaf ho.

MUQATIAA (منقطع) Wo hadees jis ke sanad ke darmiyaan se ek ya ek se za'id rawi muqtalif maqamaat se hazaf ho.

MUDALLAS (مدلس) Wo hadees jis ka rawi kisi wajhe se apne ustaad ya ustaad ke ustaad ka naam (ya taruf) chapayee lekin sunne walou ko ye tasir dey ke maine aisa nahi kiya, sanad muttasil hi hai, halanke is sanad mein rawiyo ki mulaqaat aur samaa tou sabit hota hai magar mutaliqa rawiyo ka samaa nahi hota.

MURSAL KHAFEE (مرسل خفی) Wo hadees jis ka rawi apne aise hum asar se riwayath kare jis se is ki mulaqaat sabit na ho.

MALOOL ya MUALLAL (معلول یا معلل) Wo hadees jo bazahir maqbool maloom hoti ho lekin is mein aisi poshida illat ya aib payaa jaye jo is se gair maqbool bana dey, is oyoob wa ilal ka pata chalana mahirin-e-fan hi ka kaam hai.

MARDOOD HADEES KI AQSAAM RAWIYO KE AADAL (عادل) NA HONE KI WAJHE SE:

RIWAYATUL MUBTADI'A (روایه المبتدع) Wo hadees jis ka rawi Bidat-e-Mukaffara qail wa fa'il ho lekin aagar rawi ki bidat mukaffara na ho aur wo aadal wa zabit bhi ho tou phir is ki riwayath mautabar hogee yaad rahe Bidat-e-Mukaffara (kafir banane wali bidat) se irtaad lazim aata hai.

RIWAYATUL FASIQ (روایه الفاسق) Wo hadees jis ka rawi kabeera gunhaou ka murtakib ho lekin had-e-kufr ko na pouhche.

MATROOK (متروک) Wo hadees jis ka rawi aam bol chaal mein jhoot bolta ho aur muhaddiseen ne is ki riwayath ko qubool karne se inkaar katdiya ho.

MAUZOO (موضوع) Wo hadees jis ke rawi ne kisi mauqe par hadees ke mamle mein jhoot bola ho, aise rawi ki har riwayath ko mauzoo (man ghadat) kehte hai.

MARDOOD HADEES KI AQSAAM RAWI KE ZABIT (ضابط) NA HONE KI WAJHE SE:

MUSAHAF (مصحف) Wo hadees jis ke kisi lafz ki zahiri shakal durust ho magar nuqtaou, harkaat ya sukoon wagaira ke badalne se is ka talaffuz badal gaya ho.

MAQLOOB (مقلوب) Wo hadees jis ke alfaaz mein rawi ki bhool se taqdeem wa taqeer waqai hogayee ho ya sanad mein ek rawi ki jagha dusra rawi rakaha gaya ho.

MUDRAJ (مدرج) Wo hadees jis mein kisi jagha rawi ka apna kalaam amdan ya sihawan darj ho jaye aur is par alfaaz-e-hadees hone ka shak hota ho.

AL MAZEED FEE MUTTASILI ASANID (المزید فی متصل الاسانید) jab do rawi ek hi sanad bayaan kare, un mein ek siqa aur dusra ziyada siqa ho. aagar siqa rawi is sanad mein ek rawi ka izafa bayaan kare tou is ki riwayath ko mazeed fee muttasili asanid kehte hai.

SHAAZ (شاذ) Wo hadees jis ka rawi maqbool (siqa ya sudooq) ho aur aur bayaan-e-hadees mein apne se ziyada siqa ya apne jaise behat siqa rawiyo ki muqalifat kare (shaaz ke bil muqabil hadees ko mehfooz kehte hai)

MUNKAR (منکر) Wo hadees jis ka rawi zaeef ho aur bayaan-e-hadees mein ek se ziyada siqa rawiyo muqalifat kare (munkar ke bil muqabil hadees ko maroof kehte hai)

RIWAYATU SAI'EE'AL HIFZ (روایه سیئ الحفظ) Wo hadees jis ka rawi Sai'ee'al Hifz, yane paidaishi taur par kamzor hafeze wala ho.

RIWAYATU KASEERIL GAFLAH (روایه کثیر الغفله) Wo hadees jis ka rawi shadeed gaflat ya kaseer galtiyo ka murtakib ho.

RIWAYATU FAHISHIL GHALAT (روایه فاحش الغله) Wo hadees jis ke rawi se fahas qisam ki ghaltiya sarsad ho.

RIWAYATUL MUQTALIT (روایه المختلط) Wo hadees jis ka rawi bodhape ya kisi hadse ki wajhe se yaddash kho baithaye ya is ki tehreer karda aahadees zaya hi jaye.

MUZTARIB (مضطرب) Wo hadees jis ki sanad ya matn mein rawiyo ka aisa aqtilaaf waqai ho jo hal na ho sake.

MARDOOD HADEES KI AQSAAM RAWIYO KE MAJHOOL (مجہول) HONE KI WAJHE SE:

RIWAYATUL MAJHOLIL AAEEN (روایه مجهول العین) Wo hadees jis ka rawi majholil aaeen ho, yane is ke mutaliq aaima-e-fan ka koi aisa tabsara na milta ho jis se ke is ke siqa ya zaeef hone ka pata chal sake aur is se riwayath karne wala bhi sirf ek hi shagird ho jis ke baisht is ki shakshiyat majhool teharti ho.

RIWAYATU MAJHOLIL HAAL (روایه مجهول الحال) Wo hadees jis ka rawi majholil haal ho, yane is ke mutaliq aaima-e-fan ka koi tabsara na milta ho is se riwayath karne wale kul do aadmi ho jis ke baisht is ki shakshiyat maloom aur halat majhool teharti ho, aise rawi ko MASTOOR (مستور) bhi kehte hai.

MUBHAM (مبهم) Wo hadees jis ki sanad mein kisi rawi ke naam ki sarahat na ho.

...Allahu'Aalam...

Aye Allah! Hum sab ko Deen ka Sahih Faham aata kar aur hummare gunhaou ko maaf farma.
AAMEEN YA ALLAH

HADIS AUR FIQH KE BAAZ USOOL ( PART - 3 )

"Hadees Aur Fiqh Ke Baaz Usool"
By: Abu Zaid Zameer Hafizullah.

Roman urdu written by: syed Ibraheem salafi

HADEES KI  KITABO MEIN HADEES KAISE AATI HAI:

Misaal, hummare samme do hadeese hai ek bukhari ki aur ek muslim ki:aagar aap Sahih Bukhari padhegen tou aap ko milega...

69. Haddasan Muhammad bin Basshaar, Qaal: Haddasana Yahya bin Saeed, Qaal: Haddasana Saubah, Qaal: Haddasani Abu Taiyah, An Anas (Radhi Allahu Anhu), An Nabiya Sallallahu Aalaihi Wasallam Qaal: "Yassaroo Wala Tu'assaroo, Wa Basharoo Wala Tu'naffaroo."

Imam Bukhari ne kahan Haddasan (hum sab se Hadees bayaan ki) Muhammad bin Bashaar ne, Muhammad bin Basshaar ne kahan Haddasan Yahya bin Saeed, Yahya bin Saeed ne kahan Haddasan Saubah, Saubah ne kahan Haddasani (mujse Hadees bayaan ki) Abu Taiyah ne, Abu Taiyah ne kahan An Anas (Anas Radhi Allahu Anhu ke paas se aayi hai) aur Anas (Radhi Allahu Anhu) ne kahan An Nabi Sallallahu Aalaihi Wasallam qaal: "Aasani karo aur sakhti na karo aur khush kar aur nafrat na dila." (Sahih Bukhari, Kitabul Ilm, Hadees 69)

Rawi aur Riwayath:

In mein se Muhammad bin Basshaar, Yahya bin Saeed, Saubah, AbuTaiyah wagiara Rawi hai aur jo cheez ye paish karrahe hai isko Riwayath kahte hai...

Sanad aur Matn:

Imam Bukhari ne kahan Haddasan.. ... ... phir aaqir tak Anas Radhi Allahu Anhu ne kahan... ... .. tak ye sanad hai... aur jo cheez layee gayee wo Matn hai... Jo ek dusre se bayaan kar ke laya jaa raha hai us pure (shuru se aaqir tak) laane ke silsile ko is tarteeb ko Sanad kehte hai, aur jo laaya gaya usko Matn kehte hai...

Ab hum dusri Hadees dekhte hai jo Sahih Muslim Kitabul Jihaad_ ki hai:

Haddasana Abu Bakr Ibnu Aabi Shaiba wa Abu Kuraib, Wal Lafzu Li Abi Bakr, Qala: Haddasana Abu Usma An Buraid Ibni Abdillah, An Abi Burdah, An Abi Musa (Radhi Allahu Anhu) Qaal: Kana Rasoolullahi Sallallahu Aalaihi Wasallam, iza ba'asa aahadam man ashabihi fee baazi amrihi qaal: "Bash'saroo Wala Tu'naffiroo, Wa Yassiru Wala Tu'assaroo."

Imam Muslim ne kahan Haddasan (Hum sab se Hadees bayaan ki) Abu Bakr Ibne Aabi Shaiba aur Abu Kuraib ne, dono ne kahan, Haddasan Abu Usma, Abu Usma ne kahan An Buraid Ibni Abdillah (Buraid Ibni Abdillah se hum tak ayee) Buraid Ibni Abdillah ne kahan An Aabi Burdah (Aabi Burdah se un tak aayee) Aabi Burdah ne kahan Aabi Musa (Abu Musa Radhi Allahu Anhu se tak aaye) Abu Musa ne kahan: "Rasoolullah Sallallahu Aalaihi Wasallam apne sathiyo mein se kisi ko jab apne kisi mamle ki zimedari dey kar rawana karte tou farmate: "Aasani paida karo aur Mushkil mein na dalo."

[Sahih Muslim, Kitabul Jihaad Was Sayar, Hadees 1732]

HADEES BAYAAN KARNE KO DO TARIQE:

Hadees riwayath karne ke do tarike hote hai, "Riwayah Bil Mana" (Hadees ka mana bayaan kardiya jaye) aur "Riwayah Bil Lafz" (Lafz ba lafz Hadees bayaan karna) ye do tarike se bayaan karna jaiz hai... jaisa ke aap ne aabhi dekha Bukhari aur Muslim ki Aahadees mein...

HADEES KI TEHQEEQ KI AHMIYAT:

Hadees ki tehqeeq us ke mutabar gair mutabar hone ke aitebaar se lazim hai zarori hai, har hadees jo hum tak pouhchti hai zarori nahi ke wo mutabar ho kabhi mutabar hoti hai kabhi mutabar nahi hoti hai...

Kya wujuhaat hai khabar mutabar na hone ki pehli baat khabar pouchane wale ne Jhoot kahan ho dusri baat Bolne wale se Anajne mein bhool hogayee ho, is liye khabar pouchane wale mein do cheezi dekhi jayegee ek Taqwa dusri Yaadash...

(jo Jhooti hadees jaan boch kar bayaan kar uske Taqwe mein kharabi hoti aur jo Anjane mein hadeez mein izafa ya kami karde kuch ka kuch karde uski Yaadash mein kharabi hoti hai)

Allah ke Nabi (Sallallahu Aalaihi Wasallam) ne Hadees ke silsile mein hum ko ahtiyaat ka hukum diya hai:

Wo hadeese dekhte hai:

Nabi Sallallahu Aalaihi Wasallam ne farmaya: "Mujpar jhoot bolna kisi aur par khoot bolne ki tarha nahi hai, jo jaante boojte mujpar jhoot kahen wo apna thikana jahannum mein bana ley." (Bukhari Wa Muslim, Dekhiye Mukhaddima Sahih Muslim)

Kuch loug kehte hai jab do musalmaan bhaiyo ko milane ke liye jhoot bol sakte tou Allah aur Bande ko milane ke liye jhooti hadees bayaan kuy nahi kar sakte unki ye baat bilkul ghalat hai,

Is hadees se maloom huwa Nabi Sallallahu Aalaihi Wasallam par jhoot bolna kisi aur par jhoot bolne ki tarha nahi hai, jo Nabi par jhoot bole wo Jahannumi hai, kuy ki Nabi (Sallallahu Aalaihi Wasallam) ki baat Deen mein Daleel hai Hujjat hai...

Is hadees mein ek shart hai "Jo jaan booch kar Nabi par jhoot kahen" wo Jahannumi hai, jaise ek aadmi kisi se hadees sune aur wo Hadees bayaan karne wale ko Sachcha samjhe halanke wo jhoota ho tou wo is waeed mein nahi aata kuy ke jahannun ki waeed jaan booch kar jhoot bolne wale par hai, muhaddiseen se bhi galti huwi unko nahi maloom tha is liye jhooti hadeese likh di apni kitabo mein, aur muhaddiseen ne sanad bhi bayaan karte hai jis se unki zimedari khatam ho jaati hai ab aap kudh dekh lo kaunsi Hadees Sahih hai aur kaunsi hadees Zaeef hai, aur ek ye bhi wajha hai Zaeef hadees likhne ki ke lougo ko maloom hi jaye ke ye hadees Zaeef hai, aur behat se wujuhaat hai muhaddiseen se ghalti hone ki aur Zaeef hadees likhne ki...

Hadees ki tehqeeq ki zarorat kya hai, Allah ke Nabi Sallallahu Aalaihi Wasallam ne farmaya:

"Aaqri zamane mein (Nabi ke baad ke daur mein) Dajjal (dhoka deyne wale) aur Kazzab (bohat jhoot bolne wale) aayegen wo tumhare paas aisi aisi hadeese lekar aayegen jo na tumne aur na tumhare baap dada ne suni hogee, tum unse bach ke rehna kahin wo tum ko bhatka na dey aisa na ho ke kahin wo tumhe fitne mein daal dey."

(Sahih Muslim, Mukhaddima)

Is Hadees mein "baap dada ne na suni hogee" is ka matlab hai ke wo hadees ki Aasal na hogee wo hadees oupar se na aayee hogee balke wo bich mein ghadi huwi hogee, is hadees se maloom huwa ke Hadees ki Sanad honi chahiye...

Is hadees mein Nabi Sallallahu Aalaihi Wasallam ne Jhooti Hadeese bayaan karne walo se bachne ka hukum diya (aur jo aisa nahi karta tou natije mein gumrahi aur fitne aate hai) lehaz hum ko dekhna chahiye ke hadees bayaan karne wala kaisa hai, is se sabit huwa asma wa rijaal ka ilm zaroori hai...

Khateeb Baghdadi Rahimahullah is Hadees ke ziman mein kehte hai:

"Nabi Sallallahu Aalaihi Wasallam ne khabar dey di hai ke Aap ki ummat mein Aap ke baad Jhoote Loug aayegen Aap ne pehle hi khabardaar kar diya aur unki Riwayath qubool karne se mana kiya aur hum ko ye bhi bataya ke "Aap Sallallahu Aalaihi Wasallam par jhoot dusre par jhoot ki tarha nahi hai" Is se (Aap ke ye batane se) wajib hogaya ke hum hadees bayaan karne walo ke halaat mein gaour kare, aur hadees naqal karne walo ke mamlaat mein tafteesh kare, Deen mein ahtiyaat ki wajhe se, aur Shariyath ki hifazt karne ke liye mulhideen (bigde huwo) ki tarf se."

(Al Kifaya Fee Ilmi Riwayah)

Ek usool maloom huwa ke Muhaddiseen ne Rawiyo ke halaat ki tahqeeq ki uski buniyaad hadees mein hai...

KHABAR QUBOOL KARNE KE DEEN MAIN USOOLl KYA HAI?

Allah Ta'ala ne farmaya hai:

"Aye Emaan walo! aagar tumhare paas koi Fasiq Khabar laaye tou tum Achchee tarha se uski tehqeeq kar lo, kahin aisa na ho ke jahalat mein tum kisi qaoum ko nuksaan poucha dou phir anjaam ye ho ke jo kuch tumne kardiya us par tumhe afsoos ho."

[Surah Al Hujraat Aayat 6]

Aagar koi Fasiq Khabar laaye tou Qur'an mein uski khabar ko tehqeeq karne ka hukum diya (Fasiq Allah ki haddaou ko paar karne wala, aisa insaan jo Deen ka ahtemaam nahi karta, gunhagaar qiam ka insaan) (ye usool hai Qur'an ka ke Fasiq ki khabar qubool nahi ki jayegee)

Ulama ne is Aayat se daleel lee hai ke is Aayat mein bando ke mamlaat mein Allah ne kahan hai ke koi aadmi jo kirdaar ke aitebaar se mautabar nahi ho, muttaqee nahi hai (fasiq aadmi ho) wo aakar kuch kehta hai Duniyawi mamlaat mein (bade mamlaat mein) tou usko quubool nahi karegen, Ulama ne kahan jab duniya ke mamlaat mein ek aadmi jo taqwa wala nahi hai uski baat nahi li jayegi ek aama aadmi ke bareme tou Nabi (Sallallahu Aalaihi Wasallam) ke bareme kaise li jayegee? (hargis nahi li jayegee) tou Zaeef rawi ki riwayth nahi legen...

Is Aayat ke baad aur kuch aayatou ke baad aur Haadees ke baad Imam Muslim Rahimahullah kehte hai:

"Ye jo Aayate humne zikr ki hai is se ye baat sabit hoti hai ke Fasiq ki khabar Saa'qit hai aur jo Aadal na ho uski gawahi mardood hai."

[Sahih Muslim, Mukhaddima]

Saa'qit: Gira huwa jo leyne ke layaq nahi, aisi khabar qubool nahi kargen. Aadal: Jo na gulu kare aur na takseer kare, barabar Deen par chale. Mardood: Rad kar deyna lauta deyna qubool nahi kiya jayega...

Is se ek baat maloom huwi Fasiq ki Hadees Mautabar nahi hai...

Jhooti baat bayaan karne ka mamla kya hai?

Allah ke Rasool Sallallahu Aalaihi Wasallam ne farmaya: "Meri taraf se koi aadmi aisi Hadees bayaan kare wo dikhayee deyti hai ke jhoot hai tou wo Kazibeen (wo jhooto mein se ek jhoota hai) ya Kazibain (wo do jhootaou mein se ek jhoota hai) hai."

[Sahih Muslim, Mukhaddima]

Ulama Akraam ne is hadees ko do tarha se bayaan kiya Kazibeen aur Kazibain, Ulama Akraam ne is ko do tarha se samjhaya.

Aagar Kazibain padha jaye tou is ka matlab hoga wo do jhootaou mein se ek jhoota hai pehla jhoota wo hai jisne Hadees Ghadi aur dusra jhoota is jhooti hadees ko pahlane wala...

Aagar Kazibeen padha jaye tou is ka matlab hoga tou wo jhootaou mein se ek jhoota hai tou Ulama us Hadees ki tarf isharaa kiya hai jis mein Nabi Sallallahu Aalaihi Wasallam ne farmaya tha "Mere Baad Kazzaab aur Dajjal aayegen__ _ _" (puree hadees pehle guzar chuki) wo un jhootaou mein se ek jhoota hai jo jaan boch kar jhooti hadees ghadte hai (banate hai jhooti hadees wo un mein se hai)

Allah ke Rasool Sallallahu Aalaihi Wasallam ne farmaya:

"Aadmi ke jhoota hone ke liye itna hi kafi hai ke wo har suni sunayee baat bayaan karne lag jaye."

(Sahih Muslim, Mukhaddima)

Har sunee huwi baat bayaan karne wala bhi Jhoota shumaar kiya jaata hai kuy ke wo har baat chahe wo Sach ho ya Jhoot ho Sahih ho ya Ghalat kahin se bhi sunta hai kahin se bhi padhta hai aur bayaan karne lag jaata hai...

Aagar baat sach ho tou koi mushkil nahi lekin aagar wo baat jhoot hogee tou phir ye jhoot pahlane wala banega jis ki wajhe se ye bhi jhoota shumaar kiya jayega chahe wo sachcha hi kuy na ho...

To Be Continue...IN SHAA ALLAH

HADIS AUR FIQH KE BAAZ USOOL ( PART - 2 )

BISMILLAH

"Hadees Ke Baaz Usool"
By: Abu Zaid Zameer Hafizullah.

Roman urdu written by: Syed Ibraeem salafi

Sahaba Akraam ke Aqwaal aur Afaal aur Taqreer:

Sahaba ke Aaqwaal aur Afaal aur Taqreer bhi Hadees mein aati hai, Sahabi ka Qaoul aur Aamal ya Taqreer jo Gaib aur Tauqifi mamle se taluq rakhta ho usko Daleel mana jayega jab ke Sahabi na bhi kahen ke Nabi  (Sallallahu Aalaihi Wasallam) ye kahan ya ye kiya:

Sahabi ka Qaoul aur Aamal:

Sahabi ka qaoul (jo Tauqifi mamle ke mutaliq ho, ya Gaib ke mutaliq ho, ya Qur'an ki tafseer ho, ya Sahabi ye kahen ke hum ko aisa hukum diya jaata tha, ya kahen ke hum Nabi ke zamane mein aisa karte thaye, ya hum aisa karte thaye, ya Sahabi ki Taqreer (jo Tauqifi mamle ke mutaliq ho) aur Sahabi ye na bhi kahen ke Nabi (Sallallahu Aalaihi Wasallam) ne aisa farmaya tab bhi is ko daleel mana jayega aur is ko Marfoon ke Hukum mein kahan jayega...

Aagar Sahabi ka Ijtehaad ho (ye Hadees mein tou aata hai) lekin is ke qubool karne ke liye usko Kitaab-o-Sunnat par rakh kar dekha jayega phir qubool kiya jayega, aagar Ijtehaad mein galti ho (aur Ijtehaad mein galti hona mumkin hai) tou qubool nahi kiya jayega...

Ijtehaad mein galti hona mumkin hai:

Allah ke Rasool Sallallahu Aalaihi Wasallam ne farmaya:

"Jab ek hakim (mujtahid) faisla kare aur iske liye khoob Ijtehaad(tehqeeq koshis) kare phir uska faisa sahih nikal aayen tou uske liye do aajr hai, aur aagar wo khoob Ijtehaad kar ke faisla kare lekin wo faisla karne mein kata kar jaye tou uske liye ek aajr zaroor hai."

(Sahih Bukhari, Kitabul Aitesaam, Hadees 7352)
(Sahih Muslim, Kitabul Aqziyah, Hadees 1716)

Marfoon ke Hukum mein:

Jis Hadees ki Nisbat Nabi Sallallahu Aalaihi Wasallam ki taraf ho wo Marfoon Hadees kehlati hai, Sahabi ka qaoul aur aamal aur taqreer jo Gaib aur Tauqifi mamle ke mutaliq ho usko bhi Marfoon ke  Hukum mein kehte hai kuy ke Sahaba Akraam ilm Nabi Sallallahu Aalaihi Wasallam se hi hasil karte thaye Sahabi na bhi kahen ke aisa Nabi ne kahan tab bhi Galib Gumaan yehi hoga ke Sahabi ne Nabi se hi suna kuy ke Sahaba ke ilm ka zariya sirf Nabi Sallallahu Aalaihi Wasallam hi thaye...

Tauqifi: Tauqifi us Aamal ko kehte hai jis mein Ijtehaad ki gunjaish na ho, jaise 5 waqat ki namaz farz hai ab is mein koi Ijtehaad kar ke 6 waqat ki 7 waqat ki nahi kar sakta.. (mazeed tafseel ke liye Ahle Hadees Ulama se ruju kare)

(Ye masala zara sa mushkil is ke liye Abu Zaid Zameer Hafizullah ka bayaan no.5 Hadees Ek Mukhtasar Taaruf suniye)

Qur'an mein Hadees lafz ka istemaal, Allah Ta'ala ki Kitaab (Qur'an) ke liye aur Nabi (Sallallahu Aalaihi Wasallam) ki baat ke liye aur Aamal, Insani Gap'shap, Jhooti Baat aur Mustaqbil Ki Khbar ke liye bhi huwa hai:

Qur'an mein kudh Qur'an ke liye Hadees lafz ka istemaal, Allah ki Kitaab Qur'an ke liye bhi Hadees lafz istemaal huwa hai:

Allah Ta'ala ne farmaya: "Allah ne Behtareen Kalaam (Hadees) nazil kiya jo aisi kitaab hai ke apas mein milti julti aur bar bar dauhrai huwi aayatou ki kitaab hai." (Surah Az Zumar Aayat 23)

Is Aayat mein lafz hai "Ahsanal Hadees" yahan Qur'an ko Hadees kahan gaya hai...

(Baaz loug kehte hai ke Ahle Hadees Qur'an ko nahi maante hai halanke Qur'an ko Hadees kahan gaya hai, Ahle Hadees ka matlab Qur'an aur Hadees wale hai)

Allah Ta'ala ne farmaya: "Allah Ta'ala se ziyada sachchi baat (Hadees) wala kun hoga." (Surah Nisa Aayat 87)

Is Aayat mein lafz hai "Hadeesa" Allah ki baat ke liye bhi Hadees lafz istemaal huwa hai...

Allah Ta'ala ne farmaya: "Bas aagar ye loug is baat (Hadees) par emaan na layen tou kya Aap (Sallallahu Aalaihi Wasallam) in ke pichey is ranj mein apni jaan halak kar daleygen." (Surah Al Kahaf Aayat 6)

Is Aayat mein lafz "Hadees" Qur'an ke liye istemaal huwa hai..

Allah Ta'ala ne farmaya: "Kya ye kehte hai ke is Nabi ne (Qur'an) kudh ghad liya waqiya ye hai wo emaan nahi laatey." "Achchaa aagar ye sach hai tou bhala is jaisi ek (hi) baat (Hadees) ye (bhi) tou ley aayen." (Surah Toor Aayat 33,34)

Allah Ta'ala ne farmaya: "Bas mujhe aur is Kalaam (Hadees) ko jhutlane wale ko chohod dey Hum inhe ahista ahista khenchegen ke inhe maloon bhi na hoga." (Surah Qalam Aayat 44)

Nabi Sallallahu Aalaihi Wasallam ki baat ke liye Qur'an mein Hadees lafz ka istemaal:

Muhammad Sallallahu Aalaihi Wasallam ki baat ke liye bhi Qur'an mein "Hadees" lafz istemaal huwa hai, Allah Ta'ala ne Muhammadur Rasoolullah Sallallahu Aalaihi Wasallam ki baat ke liye bhi Hadees lafz istemaal kiya hai:

Allah Ta'ala ne farmaya: "Aur yaad kar jab Nabi (Sallallahu Aalaihi Wasallam) ne apni baaz auratou se ek poshida baat kahin." (Surah At'Tehreem Aayat 3)

Is Aayat mein lafz hai "Hadeesa" Nabi Sallallahu Aalaihi Wasallam ki baat ke liye yahan lafz Hadees istemaal huwa hai...

Qissa (waqiya) ke liye bhi Hadees ka lafz Qur'an mein hai aaya hai: Allah Ta'ala ne farmaya "Tujhe Musa (Aalaihis Salaam) ka Qissa bhi maloom hai?." (Surah Tahaa Aayat 9)

Is Aayat mein lafz hai "Hadeesu Musa" waqiye ke liye bhi lafz Hadees istemaal huwa hai...

Amal ke liye bhi Hadees lafz aaya hai: "Jis roz kafir aur Rasool ke na'farmaan arzoo karegen ke kash! Inhe zameen ke sath humwaar kardiya jaata aur Allah Ta'ala se koi baat chopa na sakegen." (Surah Nisa Aayat 42)

Is Aayat mein lafz hai "Hadeesa" jo Aamal ke mane mein istemaal huwa hai, Puree jee huwi zindagi wo chopa na sakegen...

Insani gap'shap ko bhi Hadees kehte hai: "Jab kisi manjlis walo ko Allah Ta'ala ki Aayatou ke sath kufr karte aur mazak oudate huwe suno tou is majme mein inke sath na baitho jab tak ke wo is ke alawa aur baate na karne lagen." (Surah Nisa Aayat 140)

Jhooti baat ko bhi Hadees kehte hai: "In (waqiyaat) ke bayaan mein aqal walo ke liye yaqinan nasihat aur ibrat hai, ye Qur'an jhooti banayee huwi baat nahi." (Surah Yousuf Aayat 111)

Is Aayat mein lafz hai "Hadees'ain'Yuftara" Jhooti banayee huwi baat...

Mustaqbil ki khbar ke liye bhi Hadees lafz istemaal huwa hai: Allah Ta'ala ne farmaya: "Kya tujhe bhi chopaa leyne wali (Qayamat) ki Khabar (Hadees) pohchi hai." (Surah Gaashiya Aayat 1)

Is Aayat mein lafz aaya hai "Hadees" Qayamat jo ke mustaqbil mein aane wali hai...

HADEES KO HADEES KUY KEHTE HAI?

Jawaab: Kuy ke Allah Ta'ala ne kudh Nabi (Sallallahu Aalaihi Wasallam) ki baat ko Hadees kahan, Nabi ne kudh Apni baat ko Hadees kahan aur Sahaba bhi Nabi Sallallahu Aalaihi Wasallam ki baat ko Hadees hi kehte thaye:

Allah Ta'ala ne farmaya:

"Aur yaad kar jab Nabi (Sallallahu Aalaihi Wasallam) ne apni baaz auratou se ek poshida baat kahin." (Surah At'Tehreem Aayat 3)

Is Aayat mein lafz hai "Hadeesa" Nabi Sallallahu Aalaihi Wasallam ki baat ke liye yahan lafz Hadees istemaal huwa hai...

Nabi Sallallahu Aalaihi Wasallam ne kudh apni baat ko bhi Hadees kahan hai:

Hazrat Abu Huraira Radhi Allahu Anhu ne bayaan kiya ke maine Rasool Allah Sallallahu Aalaihi Wasallam se arz kiya: Ya Rasool Allah! Qayamat ke din Aap ki shafa'at ki sadat sab se ziyada kun hasil karenga? Nabi Sallallahu Aalaihi Wasallam ne farmaya: "Aye Abu Huraira! Mera bhi khayaal tha ke ye hadees tum se pehle koi mujse nahi pouchayega, kuy ke Hadees ke leyne ke liye main tumhari behat ziyada hirs dekha karta hu_ Qayamat ke din meri shafa'at ki sadat sab se ziyada is se hasil hogee jis ne kalma "Lailaha'illallah" quloos-e-dil se kahan hoga." (Sahih Bukhari, Kitabur Raqaaq, Hadees 6570)

Yahan par Nabi Sallallahu Aalaihi Wasallam ne kudh apni baat ko Hadees kahan...

Sahaba bhi Hadees ko Hadees kehte thaye:

Abu Qatadah Radhi Allahu Anhu ne kahan maine Rasool Allah Sallallahu Aalaihi Wasallam se suna:

"Beshak achchaa khaab Allah ki taraf  se hota hai aur hulm (bura khaab jis mein ghabrahat ho) shitaan ki taraf se hota hai, is liye tum mein se jab koi shakhs koi aisa khaab dekhe jo bura ho tou jaagte hi teen martaba bayee taraf tho tho kar aur is khaab ki burayee se Allah ki panha mang."

Abu Salma ne kahan: pehle baaz khaab mujpar pahaad se bhi ziyada bhari hote thaye jab se maine ye Hadees suni aur is par amal karne laga, ab mujhe koi parwa nahi hoti... (Sahih Bukhari, Kitabut'Tib, Hadees 5747)

Sabit huwa Qur'an se bhi aur Hadees se bhi ke Hadees ko Hadees kuy kehte hai, Allah Ta'ala ne bhi Nabi ki baat ko Hadees kahan aur Nabi ne kudh bhi apni baat ko Hadees kahan aur Sahaba bhi Hadees ko Hadees kehte thaye, aur Tabayeen Taba'Tabayeen bhi Hadees ko Hadees hi kehte hai aur Ahle Ilm mein ye hi silsila chalta aaya...

Nisbat ke lehaaz se Hadees ki Qismein:

Nisbat Nasaba Nasab, Nisbat Nasab kis se jaa ke judta hai, Hadees kis se jaa ke judti hai, kabhi Hadees Nabi Sallallahu Aalaihi Wasallam se jaa ke judti hai kabhi Sahabi aur kabhi Tabayee se jaa ke judti hai..

1. Marfoon: Rafa'a se hai, Marfoon wo Hadees hai ke jis mein koi Rawi kahen ke Allah ke Nabi (Sallallahu Aalaihi Wasallam) ne aisa Kiya ya aisa Kahan ya Aap aise thaye (bolne wala Nabi Sallallahu Aalaihi Wasallam ki koi khabar dey) usko Marfoo kehte hai...

(Sahabi ke aqwaal aur afaal aur taqreer (jo Gaib se ya Tauqifi mamle se taluq rakhti ho) us ko bhi Marfoo ke hukum mein kehte hai kuy ke Sahaba ilm Nabi Sallallahu Aalaihi Wasallam se hi hasil karte thaye)

2. Mauqoof: Waqafa se hai, jo baat Sahabi tak jaa ke ruk gayee usko Mauqoof kehte hai...

3. Maqtoon: Kata'a se hai, jo baat Tabayee tak jaa ke ruk gayee usko Maqtoon kehte hai...

4. Hadees-e-Qudsi: Jis ki Nisbat Allah ki taraf ho wo Hadees-e-Qudsi hai jis Hadees mein kahan jaye "Allah Ta'ala Farmata Hai"  wo Hadees-e-Qudsi hai..

Tadaad ke aitebaar se Hadees ki Qismein:

Tadaad ke aitebaar se Hadees ki qismein, yane kitne loug Hadees ko bayaan kar rahe hai, is aitebaar se Hadees ki qismein:

1. Mutawatir: "Mutawatir us hadees ko kahengen jis ke Rawi har daur mein itne ziyada ho ke aadatan (aisa nahi hota) un sab ka jhoot par jamah hona mahaal (na'mumkin) ho."

(Mutawatir ke liye koi tadaad nahi hai, kuch Ulama ne (70) kahan, baaz ne (40) kahan, baaz ne (10) kahan, aur baaz ne chaar (4) kahan) Mutawatir ke shuroot bhi hai, tafseel ke liye ahle ilm se maloom kare.

Aahaad: Aahaad Jamah hai Aahad ki, Aahaad wo Hadees hai jis ke Rawi Mutawatir jitne na ho, is mein teen qismein hai:

1. Mashoor: "Mashoor Hadees wo jis ke Rawi har daur mein ya kisi daur mein kam se kam teen (3) ho."

2. Aazeez: " Aazeez Hadees wo jis ke Rawi har daur mein ya kisi daur mein kam se kam do (2) ho."

3. Gareeb: " Gareeb Hadees wo jis ke Rawi har daur mein ya kisi daur mein kam se kam ek (1) ho." (Gareeb ko Fard bhi kehte hai)

(Ye masala zara sa mushkil hai, tafseel ke liye Ahle Hadees Ulama se ruju kare)

Nabi Sahabi Aur Tabayee Ki Tareef:

Nabi Ki Tareef: "Jo Allah ki taraf se Shariyath ki Khabar de."

Sahabi  Ki Tareef: "Aisa shakhs jisne Islam ki halat mein Nabi (Sallallahu Aalaihi Wasallam) ko Dekha ho ya Aap (Sallallahu Aalaihi Wasallam) ki Sohbat aqtiyaar ki ho aur Islam hi par Khatama huwa ho."

(kuch aise bhi loug thaye Nabi sallallahu alaihi wasallam ke zamane mein jo Musalmaan tou thaye lekin kabhi Nabi sallallahu alaihi wasallam unki mulaqaat nahi huwi, aise loug behat kam hai inke bareme tafseel Ulama se maloom kare, inki Riwayath bhi maqbool hoti hai)

Tabayee Ki Tareef: "Aisa shakhs jisne Islam ki halat mein Sahabi ko Dekha ho ya Sohbat aqtiyaar ki ho aur Islam hi par unka Khatma huwa ho aur Behtareen Taur par unki Itteba ki ho."

KUTUB-E-SITTAH KA TARUF

Kutub-e-Sittah jis ko siha'sittah bhi kehte hai, lekin hummare (Ahle Hadees) ke yahan isko Kutub-e-Sittah kehte hai kuy ke in 6 kitabo mein sab ke sab mein Sahih Aahadees maujood nahi hai bas do kitabo ki (Sahih Bukhari wa Sahih Muslim ki) tamaam Aahadees sahih hai baqi kitabo mein Sahih Zaeef sab maujood hai...

1.Sahih Bukhari,
 2 .Sahih Muslim, 
3.Abu Dawood, 
4.Tirmizi, 
5.Nasai aur
 6.Ibne Maja...
In 6 kitabo ko Siha'sittah kahan jaata hai, is ke ilawa aur bhi behat se Aahadees ki kitabe hai...

NABI SAHABI AUR TABAYEE KI TAREEF

Nabi Ki Tareef: "Jo Allah ki taraf se Shariyath ki Khabar dey."

Sahabi Ki Tareef: "Aisa shakhs jisne Islam ki halat mein Nabi (Sallallahu Aalaihi Wasallam) ko Dekha ho ya Aap (Sallallahu Aalaihi Wasallam) ki Sohbat aqtiyaar ki ho aur Islam hi par Khatama huwa ho."

(kuch aise bhi loug thaye Nabi sallallahu alaihi wasallam ke zamane mein jo Musalmaan tou thaye lekin kabhi Nabi sallallahu alaihi wasallam unki mulaqaat nahi huwi, aise loug behat kam hai inke bareme tafseel Ulama se maloom kare, inki Riwayath bhi maqbool hoti hai)

Tabayee Ki Tareef: "Aisa shakhs jisne Islam ki halat mein Sahabi ko Dekha ho ya Sohbat aqtiyaar ki ho aur Islam hi par unka Khatma huwa ho aur Behtareen Taur par unki Itteba ki ho."

HADEES AUR FIQH KE BAAZ USOOL (PART - 1)

BISMILLAH

"Hadees Ke Baaz Usool"
By: Abu Zaid Zameer Hafizullah.

Roman urdu written by: Syed Ibraheem salafi

Hadees ki zaroorat kuy?

Shaikh ne apna bayaan is mauzoo se shuru kiya, ke Muhammad Sallallahu Aalaihi Wasallam ki hum ko zaroorat kya hai Aap (Sallallahu Aalaihi Wasallam) ki Tabyeen ki zaroorat kuy hai.

Jawaab: Kuy ke Qur'an mein Ijmalan sab kuch hai lekin Tafseelan nahi hai, tafseel ke liye Nabi Sallallahu Aalaihi Wasallam ki Hadees ki taraf ruju karna pdhega...

Misaal: Wuzu, Namaz wagaira ka hukum Qur'an mein hai lekin in ki tafseel Hadees mein hai...

Allah Ta'ala ne farmya: "Rasool jo kuch dey leylo jis se roke ruk jaou." (Surah Hasahar Aayat 7)

Ye Aayat Fai ke maal ke bareme nazil huwi hai lekin Ulama ne is ko Aam kahan hai aur Sahaba bhi is ko Aam samahjte the...

Ibne Masood Radhi Allahu Anhu Nabi Sallallahu Aalaihi Wasallam ke hukum ko Qur'an ka hukum kahan aur ye hi Aayat (Surah Hasahar Aayat 7) ki tilawat ki. (Sahih Bukhari, Kitabul Tafseer, Hadees 4886)

Allah Ta'ala ne kahan "Rasool jo kuch dey leylo" Qur'an dey leylo, Qur'an ki Tafseel dey leylo, Hadees dey leylo, Hukum dey leylo, Fai ka maal dey leylo... aur aagen farmaya "Jis se roke ruk jaou" koi kaam se roke ruk jaou, kahin jaane se roke ruk jaou, Fai ka maal leyne se roke ruk jaou...

Allah Ta'ala ne Nabi Sallallahu Aalaihi Wasallam ko Qur'an samjhane ka hukum diya:

Allah Ta'ala ne farmaya: "Ye zikr (Qur'an) humne Aap (Sallallahu Aalaihi Wasallam) ki tarah outara hai ke lougo ki janib jo nazil farmaya gaya hai Aap is se khol khol kar bayaan kardey." (Surah Nahal Aayat 44)

Is Aayat (Surah Nahal Aayat 44) mein Allah Ta'ala ne Nabi Sallallahu Aalaihi Wasallam ko hukum diya "Litubaiyina Lilnaas" ke Aap Sallallahu Aalaihi Wasallam lougo ko Qur'an Bayaan karde Bayaan Bana se aaya hai Bana ka matlab hai alag ho hojana, Haq aur Batil ko alag alag karna Nabi Sallallahu Aalaihi Wasallam ke zimme hai, agar ye Tabyeen nikaal di jaye tou lougo ko pata hi nahi chalega ke kya Nazil huwa hai...

Allah Ta'ala ne Aap Sallallahu Aalaihi Wasallam ko Qur'an samjhane ke liye tai kiya, lehaza Aap Sallallahu Aalaihi Wasallam ki Aahadees hujjat hai, kuy ki Aap Sallallahu Aalaihi Wasallam ko Allah Ta'ala ne Qur'an samjhane par tai kiya...

Muhammad Sallallahu Aalaihi Wasallam ki zindagi ko Allah Ta'ala ne lougo ke liye "Ouswatun Hasanah" banaya hai:

Allah Ta'ala ne farmaya: "Yaqinan tumhare liye Rasool Allah (Sallallahu Aalaihi Wasallam) mein oumda namuna (maujood) hai." (Surah Al Ahzaab Aayat 21)

Aap Sallallahu Aalaihi Wasallam ki zindagi Aahadees mein maujood hai, Aap Sallallahu Aalaihi Wasallam ka baithna outhna, chalna phirna, khana peena, aqlaal kirdaar Aap ki puree zindagi Uswatun Hasanah hai, ye sab kuch Aahadees mein hi milega...

Aap Sallallahu Aalaihi Wasallam ki zindagi se Allah Ta'ala inta Razi hai ke jo Aap Sallallahu Aalaihi Wasallam ki itteba karegan Allah Ta'ala usse bhi Razi ho jayega.....

Allah Ta'ala ko Razi karne ke liye Nabi Sallallahu Aalaihi Wasallam ki Itteba zaroori hai:

Allah Ta'ala ne farmaya: "(Aye Nabi) Keh dijiye ! Ke agar tum Allah Ta'ala se muhabbat rakhte ho tou meri Itteba karo, kudh Allah Ta'ala tum se muhabbat karega aur tumhare gunha maaf kardega, aur Allah Ta'ala bada bakshis wala meharbaan hai." (Surah Al Imran Aayat 31)

Nabi Sallallahu Aalaihi Wasallam ki ghar mein Allah ki Aayate aur Hikmat ki baate (yane Hadees) padhi jaati hai uske zikr karne ka hukum Nabi Sallallahu Aalaihi Wasallam ki biwiyo ko Allah Ta'ala ne diya:

Allah Ta'ala ne farmaya: "Aur tumhare gharo mein Allah ki jo Aayate aur Rasool ki jo Aahadees padhi jaati hai unka zikr karti raho, yaqinan Allah Ta'ala lutf karne wala khabardaar hai." (Surah Ahzaab Aayat 34)

Is Aayat mein Hikmat se muraad Sunnat wa Hadees hai... (Tafseer Ibne Kaseer Surah Ahzaab Aayat 34)

Surah Hasahar Aayat 7 ki tafseer:

Allah Ta'ala ne farmya: "Rasool jo kuch dey leylo jis se roke ruk jaou." (Surah Hasahar Aayat 7)

Ye Aayat Fai ke maal ke bareme nazil huwi hai lekin Ulama ne is ko Aam kahan hai aur Sahaba bhi is ko Aam samahjte the...

Ibne Masood Radhi Allahu Anhu Nabi Sallallahu Aalaihi Wasallam ke hukum ko Qur'an ka hukum kahan aur ye hi Aayat (Surah Hasahar Aayat 7) ki tilawat ki. (Sahih Bukhari, Kitabul Tafseer, Hadees 4886)

Allah Ta'ala ne kahan "Rasool jo kuch dey leylo" Qur'an dey leylo, Qur'an ki Tafseel dey leylo, Hadees dey leylo, Hukum dey leylo, Fai ka maal dey leylo... aur aagen farmaya "Jis se roke ruk jaou" koi kaam se roke ruk jaou, kahin jaane se roke ruk jaou, Fai ka maal leyne se roke ruk jaou...

Umme Yaqoob ka waqiya:

Abdullah bin Masood Radhi Allahu Anhu ne bayaan kiya Allah Ta'ala ne godwane waliyo godne waliyo par lanat behji hai chehere ke baal oukhadne waliyo aur huusn ke liye aage ke danttou mein kushadgee karne waliyo par lant dehji hai ye Allah ki paida huwi surat mein tabdeeli karti hai_ Abdullah bin Masood Radhi Allahu Anhu ka ye kalaam qabila bani asad ki ek aurat ko maloom huwa jo Umme Yaqoob ke naam se maroof thi wo aayee aur kahan ke mujhe maloom huwa ke aap ne is tarha ki aurataou par lanat behji hai? Abdullah bin Masood Radhi Allahu Anhu ne kahan ke aaqir kuy na main inhe lanat karou jinhe Rasool Allah Sallallahu Aalaihi Wasallam ne lanat ki hai aur jo Kitaab Allah ke hukum ke mutabiq maloon hai_ Is aurat ne kahan ke Qur'an-e-Majeed tou maine bhi padhi hai lekin aap jo kuch kehte hai maine tou is mein kahin ye baat nahi dekhi_ inhu ne (Abdullah bin Masood ne) kahan ke aagar tumne bagaour padha hota tou tumhe zaroor miljata kya tumne ye aayat nahi padhi "Aur tumhe jo kuch Rasool dey leylo, aur jis se roke ruk jaou." (Surah Hasahar Aayat 7) is ne kahan ke padhi hai Abdullah bin Masood Radhi Allahu Anhu ne kahan ke phir Aap Sallallahu Aalaihi Wasallam ne in chizo se roka hai... ... ..."

[Sahih Bukhari, Kitabul Tafseer, Hadees 4886]

Lughat mein Hadees ka matlab aur Hadees ki Istelah:

Lughat mein Hadees Baat, Khabar ko kehte hai, is ki jama Aahadees hai (Aasan Lughat Al Qur'an Page 164) aur Qur'an mein Hadees lafz Allah ki Kitaab (Qur'an) ke liye, Nabi ki Baat ke liye, Waqiye ke liye, Mustaqbil ki khbar ke liye, Aamal ke liye, Insani gab'shap ke liye aur Jhooti Baat ke liye bhi hadees lafz Istemaal huwa hai... (Inshaa'Allah aagen is ke Dalail dekhegen hum)

Istelah:

Sab se pehle Istelah ka matlab samahj lijiye:

"Kisi khaas fan mein kisi lafz ka ek khaas matlab hota hai us khaas matlab ko us fan ki istelah kehte hai"

Jaise ek lafz ka lughat mein ek matlab hota hai aur Shariyath mein uska ek Khaas matlab hota hai, us Khaas matlab ko us lafz ki Istelah kehte hai.

Lughat mein Hadees baat ko kehte hai  sachchi baat, jhooti baat, koi bhi baat ho kisi ki bhi baat ho, usko Hadees kehte hai lekin Istelah mein Hadees ka ek Khaas matlab hai...

Hadees ki Istelah:

Aam taur se Fuqaha aur Ahle Usool Hadees ki Tareef mein teen chize batatey hai:

"Jo Nabi Sallallahu Aalaihi Wasallam se Naqal ho kar hum tak aayen chahe wo (Nabi Sallallahu Aalaihi Wasallam) ka Qaoul ho ya Fail ho ya Taqreer ho."

Is ko Hadees kehte hai, ye Hadees ki buniyadi tareef hai, Ulama Akraam ne is mein izafa bhi kiya hai, aagen wo bhi Tareef aayegee.

Ye buniyadi tareef hai Hadess ki (jo oupar guzri hai), baaz Ulama Akraam ne is mein izafa kiya hai jo tafseeli hai:

"Jo Nabi Sallallahu Aalaihi Wasallam se Naqal ho kar hum tak aayen chahe wo  (Nabi Sallallahu Aalaihi Wasallam) ka Qaoul ho ya Fail ho ya Taqreer ho ya (Nabi Sallallahu Aalaihi Wasallam) ki Jismani Sifat ho ya (Aap Sallallahu Aalaihi Wasallam) ki Aqlaqi Sifat ho ya Seerat ho, baaz Ulama ne kahan (ya jisme Aap Sallallahu Aalaihi Wasallam ki cheezo ka zikr ho) Hum kahengen ke jo cheeze Nabi Sallallahu Aalaihi Wasallam se judi ho wo Hadees hai...

Hadees ki Istelah (ye tafseeli hai) :

"Jo Nabi Sallallahu Aalaihi Wasallam se Naqal ho kar hum tak aayen chahe wo (Nabi Sallallahu Aalaihi Wasallam) ka Qaoul ho, ya Fail  ho, ya Taqreer ho, ya Jismani Sifat ho, ya Aqlaaqi Sifat ho, ya Seerat ho, ya Aap (Sallallahu Aalaihi Wasallam) ki koi cheez ho."

Qaoul: Nabi Sallallahu Aalaihi Wasallam ki baat Aap ka hukum ya Aap ka kisi cheez ko mana karna..

Fail: Nabi Sallallahu Aalaihi Wasallam ka koi Aamal jaise Aap Namaz aise padhte thaye wagaira..

Taqreer: Nabi Sallallahu Aalaihi Wasallam ke samne koi Aamal kiya jaye aur Nabi us ka Rad na kare usko Taqreer kehte hai..

Jismani Sifat: Aap aise dekhte thaye Aap ke Hath aise thaye wagaira wagaira..

Aqlaqi Sifat: Aap behat Sadqa karte thaye Aap Mehmaan Nawazi karte thaye Aap Bhooko ko Khana khilate thaye wagaira wagaira..

Seerat: Aap ke zamane ka koi waqiya Nabuuwat se pehle ka ya Nabuwat ke baad ka..

Nabi ki koi Cheez: Aap Sallallahu Aalaihi Wasallam ka Takiya aisa tha Aap ki Ountni thi wagaira wagaira..

SAHIH MUSLIM KA MUQADDAMAH

BISMILLAH

Sahih Muslim ka Muqaddamah, Imam Muslim ne apni kitab sahih Muslim likhne se pahle likhi hai. Ye unhone is liye likhi hai taaki kuch bunyadi Usool al hadith logo ko wazeh ho jaye ki kis tarha ki hadees Muhaddiseeno ne qubul ki hai aur kis tarha ki nahi. Aur un Muhaddiso ne kitni mahnat kar ke sahih aur gair sahih ahadeeso ko alag kiya hai kyuki aksar log usool e hadith se nawaqif hai. Aksar logo ko to ye bhi pata nahi ki hadith bhi boht tarah ke hote hai. Allah un Tamam Muhaddiso ko aakhirat me bhi qamyab kare jis tarah wo dunya me qamyab hue the, jinhone itni mehnat kar ke RasoolAllah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ke paigam ko ham tak pohchaya hai.

Sahih Muslim ka muqaddamah padhte hue apko lagega ki ajkal jo ham baate karte hai, jo kuch log kahte hai ki ham log ajeeb-gareeb baate kar rahe hai Toh ye saari baate Imam Muslim ne bhi kiye hai. Is Muqadme ne boht logo ki zindagi change ki hai.  Imam Muslim ke shagird ne Imam Muslim ko ye mashwara diya tha ki wo Sahih Muslim likhe aur isi liye jagah jagah is Muqaddameh me Imam Muslim apne shagird ko duae dete hai. Ab mai bilkul (exact) Imam Muslim ke alfaz likhta hu jo unhone kaha Jo ki Itne pyare hai ki apke dil me utarte chale jayenge in shaa Allah. Agar zarurat padi to unke Alfaz ki wazahat kar dunga in shaa Allah. Imam Muslim ke alfaz green text me honge aur mere explanatory notes brackets aur black text me honge:

Hamd wa salawat ke baad Imam Muslim apne shagird Abu Ishhaq ko Mukhatib karte hue farmate hai: Allah tujh par raham farmaye ke tune apne parwardigar ki hi taufeek se ye zikr kiya tha ki RasoolAlla ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм se jo ahadith marwi hai un tamam hadith ki talash aur justutju ki jaye jo Deen ke usool aur us ke ahkaam jo sawab wa azaab aur rugbat aur khauf (yani Fazail wa akhlaq) ke mutallik hai aur tum wo tamam ahadith mustanad isnaad ke sath chahte ho jinko ulema e hadith ne qubul kiya hai. Allah taala tumko hidayat de ke tumne us baat ka iradah zahir kiya hai ke mai is qism ki tamam ahadith ka ek majmua tayar kar ke ikhtisaar ke sath tumare liye jama kardu. Allah taala tumhe izzat ata farmaye jab maine tumhari is farmaish par gaur kiya aur is ke anjaam ki taraf tawajjah ki aur Allah kare iska anjaam achha ho toh mujhe ye andaza hua ke aur logo se pahle khud mujhe bhi ye majmua tayar karne ka fayda hoga.

Mazbuti aur sehat ke sath thodi si ahadith ko yad rakhna zyada aasan hai khas taur pe unlogo ke liye jinhe sahih aur gair-sahih ahadith me tameez hasil hi nahi ho sakti jab tak ke dusre log unko bata na de. Pas aisi surat e haal me thodi tadad me sahih riwayaat jama karne ka iradah karna boht zyada tadad me zaif riwayaat jama karne se zyada behtar aur mufeed hoga.

[Ab Imam Muslim kahte hai ki kin logo se wo ahadith nahi lenge]

1. Wo log jinpar aksar Muhaddiseen ne Taan hai jaisa ki Abdullah bin Miswar, Abu Jafar Madaini, Amr bin Khalid.. wagaira 
2. Un jaise dusre log jin par ahadees ghadne ki tohmat hai. 
3. Aur wo log jo Az-Khud ahadees banane me badnaam ho chuke hai. 
4. Aur isi tarha wo log bhi jinki aksar ahadees munkar ya galat hoti hai toh aese tamam logo ki riwayaat ko ham apni kitab me jama nahi karenge.

Usool e Hadith ki istilah me munkar us shaks ki hadith ko kahte hai jo siqah aur qamil ul hifz raawio ki riwayat ki khilaf riwayat kare ya uski ahadith ki kisi ne bhi muwafiqat na ki ho. Pas jab aesi surat e haal ho to wo raawi matruqul hadith hoga aur iski ahadith muhaddiseen ke nazdeek qabil e qubool aur qabil e amal nahi hogi.

Isi tarha agar tum kisi ko dekho ki wo Imam Zohri( boht bade Muhaddis aur Tabaeen, Imam Abu Hanifa r.h.ke ustad)  jaise buzurg shaks ya Imam Hishham bin Urwa jaise azeem shaks, jinki riwayaat ahle ilm ke yaha bohut mashhoor aur faili hui hai, (unhi) se aesi riwayat bayan kare jis riwayat ko un ke mashoor shagirdo maise kisi ne bhi bayan na kiya ho aur ye raawi sahih riwayaat me un ke mashhoor shagirdo ka shareek bhi na raha ho, Toh aese raawi ki hadith ko qubul karna jayez nahi.

Hamne riwayat hadith ke silsile me Muhaddiseen ke mazhab ko bayan kar diya hai taaki jo log usool e hadith se waqif nahi hai, un maise ahle Taufeek ko ye ibtidai malumat hasil ho jaye.  
Ae Shagird e azeez, in tamam mazqura bala baato ke baad Allah taala tujh par raham kare, jab hamne zaif aur munkar ahadith ko alag karne me unlogo ki galtiyo ka jayeza liya, jo log khud ko Muhaddith karar dete hai, toh dekha ke ye log sirf sahih aur mashhoor ahadith par ittifa karne ki bajaye un rawio se bhi ahadith nakal kar rahe hai, jinki bewakoof aur gair mustanad hone ko ye khud bhi mante hai. 
Ab jo log Majhool aur Zaif isnaad ke zariye in munkar riwayaat ko naqal kar ke khamiyo se nawakif awaam me failarahe hai, toh hamare dil me ye ehsaas paida hua ki Ae Shagird e Azeez ham teri (sahih ahadith ko jama karne ki) farmaish ko zarur pura kare. 
Yad rakho! Allah tumhe taufeek de ye baat achhi tarha zahennasheen karlo ke har ek Muhaddis jo sahih aur gair-sahih ahadith ki pahchan, aur siqah aur gair-siqah raawio ki marifat rakhta hai us par wajib hai ke wo sirf aesi ahadith naqal kare jinki isnaad sahih ho aur un ke raawio maise koi raawi bhi jhuta, biddati aur sunnat ki mukhalifat karne wala na ho, ya us raawi ka aeb faash na hua ho, aur hamare is qaul ki daleel aesi hai ke koi bhi iska mukhalif nahi hai aur wo hai:

Aye Eeman walo agar tumhare pas koi fasiq (shaks) khabar laye to khoob tahkik kar liya karo (aesa na ho) ke tum kisi qaum ko la-ilmi me (na-haq) takleef pohcha baitho, fir tum apne kiye par pachtate rah jao. 
Surah al-Hujraat, ayat-6.

Yad rakho Muhaddiseen ke nazdeek fasiq ki riwayat usi tarha mardood hai jis tarha ke aam logo ke nazdeek uski gawahi gair maqbool hai. Quran e hakeem se khabar e fasiq ka gair mottebar hona sabit hai aur is par hadith bhi gawah hai ke munkar raawi ka riwayaat bayan karna durust nahi. Aur wo hadith wahi hai jo RasoolAllah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм se shohrat ke sath mankul hai ke jisne ilm ke bawujud jhuti hadith ko meri taraf mansoob kiya wo jhuto maise ek jhuta hai.

[Iske baad Imam Muslim apne baat ki subuto ke liye hadith lekar aye hai]

Hadith no 1: RasollAllah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya Mujh par jhoot mat bandho jo shaks meri taraf jhut mansub karega wo jahannam me dakhil hoga.

Hadith no 6: Rasoolallah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya Kisi shaks ke jhutha hone ke liye yahi baat kafi hai ki wo har suni sunai baat ko aage bayan karde.

Hadith no 16: Hazrat Abu Huraira r.a. se marvi he ke RasulAllah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya: “Akhri zamanay mein kuch aise (jhootay) zahir hongy jo tume aise hadeesien sunayen ge jo tum ne aur tumhare abao ajdad ne bhi nahe suni honge. Lihaza in se mehfooz rahna ke kaheen tume gumrahi ya fitnay mein mubtala
na kar dein.

[Is hadith se koi ye na samjhe ki ye aj ke zamane ki baat ho rahi hai. Ye Imam Muslim ke zamane ki baat ho rahi hai. Wo kah rahe hai ki mai isi liye to ye kar raha hu kyuki log jhuti ahadith gadh rahe hai. Jaise baaz log kahte hai ki ye log nayi nayi hadise laate hai. Ab nayii kaise?? Kya Sahih Bukhari nayi likhi hui kitab hai? Ap aur agar ap ke ajdaad jahil rahe hai to iski wajeh se ye log ham par ye hadith fit kar rahe hai. Jaise ek Muhawra hai ki chor bhi kahe chor chor. Toh ab Mai Ibrahim a.s. wala jumla bolunga, “Tum aur tumhare aabao-ajdaad bhi gumraah the”. Agar Unhone Bukhari nahi padhi jo ki nearly 1200 saal pahle likhi gayi thi to kya ye hamari galti hai, Apko agar pata nahi laga ki Sahih al Bukhari ya Sahih Muslim me namaz ka tarika kya hai to is ki wajah se ham par ye hadith fit karoge.  Ye to tab lagao ge jab ham koi nayi hadith pesh kare jiska kitab wa sunnah me koi dalail nahi hai jaise inke kuch moviyo ne mil kar ek hadith banayi hai jo dunya ki kisi hadith ki kitab me maujud nahi hai ki Sahaba aur Munafik namaz me But(idol) rakh kar aate the isliye RasoolAllah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм rafa yadain karte the. Agar ye hadith dunya ki kisi hadith ki kitab me likhi hui ho chahe zaif sanad ke sath ho to ham rafa yadain chhor denge. Hadeese to ye gadh rahe hai ].

Hadith no 17: Hazrat Abdullah Bin Masood r.a. se marvi hai ki, Baaz waqt shaitan Insani surat mein kisi Qaum ke pas aa kar jhooti hadees bayan karta hai aur jab logon mein intshaar waqia ho jata hai to in mai se aik shaks kahta hai ki Maine aik shakhs se yeh hadees suni he jis ka chehra tu mein pehchanta hon magar is ka naam nahi janta. [yani wo admi jiski hadith bayan ki jarahi hoti hai darasal shaitan hota hai].

[Aur isi liye Asma wa Rijal ka ilm qayam kiya gaya hai ki pata chale ki hadith ka bayan karne wala kaun hai. Aesa nahi ki ek Buzurg farmate hai, Hazraat farmate hai, sarkar farmate hai, bas farmate hi hai lekin farmane wale ka pata hi nahi nai.]

Hadith no 21: Hazrat Mujahid bayan farmate hai Hazrat Ibn Abbas ne farmaya ke ek wo waqt tha ke jab ham kisi se ye sunte ke Rasool ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya to hamari nigahe dafatan be-ikhtiyar us ki tarah lag jati thi aur ham bade gaur se uski hadith sunte the lekin jabse logo ne zaif aur har kism ki ahadith bayan karna shuru kar di, to ham sirf usi hadith ko sunte hai, jis hadith ko ham pahle se jante ho [ki ye sahih hadith hai ].

Hadith no 22: Hazrat ibn Abi Mulikah r.h. bayan farmate hai maine Hazrat ibn Abbas ko likha ke mere pas kuch ahadith likhwa kar poshida taur par bhejwa de. Toh Hazrat ibn Abbas ne farmaya ki mai is ladke ke liye ahadith ke likhe hue zakhire maise sahih ahadith ko hi muntaqab kar ke bhejunga. Fir Hazrat ibn Abbas ne sayyedna Ali ke kiye hue faisle mangwaye aur un maise baaz baate likhne lage aur baaz baato ko dekh kar farmate jate Allah ki qasam! Ali ne ye faisala nahi kiya tha. Agar wo aesa karte to khud bhi rahe-rast se bhatak jate (yaani baaz logo ne Sayyedna Ali ke faislo me tahreef kardi thi)

Hadith no 24: Hazrat Abu Ishaq farmate hai ki Hazrat Ali ki wafat ke baad jab logo ne un ke kiye hue faislo ko nikal kar dekha, Toh Sayyedna Ali ke sathiyo maise ek sathi ne farmaya Allah taala inko (yani tahreef karne walo ko) tabah kare ki inhone kaise keemti ilm ko bigad dala hai (ki Hazrat Ali ke faisle badal diye) .

Hadith no 27: Hazrat ibn Sayreen ne farmaya ki pahle log isnaad ki tahkeek nahi kiya karte the lekin jab Deen me biddat aur fitne dakhil ho gaye to logo ne kaha ki apni apni sanad bayan karo, pas jis hadith ki sanad me ahle sunnat raawi dekhte to hadith qubul kar lete aur agar sanad me ahle biddat ko dekhte to Hadith chhor dete.

Hadith no 30: Hazrat Abdullah bin Zaquan r.h. apne walid se riwayat karte hai ki maine Madinah shareef me aese 100 admi paye jinke nek sirat hone pe sab muttafiq the magar unhe hadith riwayat karne ka ahal nahi samjha jata tha, aur unki hadith qubul nahi ki jati thi.

[Ye isliye kyuki ye bhole bhale hai, bas hatho par tasbih ferne wale (muhawra), inko koi zaif hadith bhi bayan karega to ye akar suna denge, khali roze-namaze karne wale (muhawra), jaisa ke aj ke movio ne zaif ahadith bayan kar ke bhola-bhale Muslim jo ki usool e hadith ke ilm se na-waqif hai unhe bewakuf banate hai .]

Hadith no 32: Hazrat Abdullah bin Usman farmate hai ki maine Abdullah bin Mubarak ko farmate hue suna ki Isnad e Hadith Deen ka hissa hai. Aur agar Isnad na hote to har aadmi apni marzi ka Deen bayan kar deta. Abu Ishaq Ibraheem bin Eesa farmate hai maine Abdullah bin Mubarak ke samne ek hadith bayan ki. Hadith sun kar unhone farmaya ye hadith kiski riwayat hai, Maine kaha Shahab bin Kharash ki. To unhone farmaya ke wo siqah hai. Fir un hone kaha Shahab ne kisse riwayat ki hai? Maine kaha Hajaj bin Dinar se. Unhone farmaya ki wo bhi siqah hai. To unhone farmaya ke Hajaj ne kisse riwayat ki? Maine kaha ki wo kahta hai ki Rasool ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya. Toh Hazrat ibn Mubarak ne farmaya. Aey Abu Ishaq, Hajaj aur RasoolAllah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ke darmiyan to itna taweel jungle (yani zamana) hai, jis ko tay karte karte Unnto (camel) ki gardane thak jayengi (yaani ye hadith to munqate hai matlab bich me ek raawi nahi hai).

[Unke kahne ka matlab hai ki Hajjaj ne RasoolAllah se kaise riwayat kar diya jab ki un ke bich ka zamana boht zyada hai, bich maise ek raawi miss hai aur isliye ye hadith qabil e qubool nahi hai. Halaanke ke banda (Tabayee) siqah hai lekin fir bhi ye riwayat nahi qabile qubul hai kyuki bich ke ek raawi miss hai.
Hamare muashre me to kahte hai ki Imam Abu Hanifa r.h. ne farmaya, fula r.h. ne farmaya. Ye dekhe Abdullah bin Mubarak jo Imam Abu Hanifa ke shagird hai wo kah rahe hai ki kayi jungle hai bich me RasoolALlah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм tak pohchne ke liye. Lekin ye jungle ko baaz Hanafi log ne paar kar liye hai jo 400 saal the aur Hidaya likh kar pare maari aur kaha ki Imam Abu HAnifa ne farmaya jab ki iski koi sanad hi nahi hai. Imam Abu Hanifa ki hadith le kar aye ham manenge lekin un ke zaati aqwal to hamare liye Hujjat nahi hai.].

Hadith no 38: Abdullah bin Mubarak ne kaha ki maine Sufyan at- thawri se kaha ke Aap Obad bin Kaseer ke halat se waqif hai ke wo ajeeb o gareeb ahadith bayan karta hai, Apki uske mutallik kya raae hai ke mai logo ko usse ahadith bayan karne se rokdu? Hazrat Sufyan ne kaha kyu nahi. Abdullah bin Mubarak farmate hai jis majlis me mere samne Obad bin kaseer ka zikr aata to mai uski Deendari ki tareef karta, lekin ye bhi kah deta uski ahadith na lo.[kyuki is field ke andar unko kuch pata nahi ha, bhole bhale Muslim hai jaise pahle zikr kiya gaya.]

Hadith no 40: Hazrat Yahya bin Saeed bin Qatan apne baap se riwayat karte hai ki hamne nek logo se badh kar kisi aur ko Jhuti ahadith bayan karte hue nahi paya. 
Imam Muslim kahte hai “Jhuti hadith unki zabano se nikal jati hai” (yani wo log qasadan jhut nahi bolte hai).

Hadith no 54: Sufyan bayan karte hai ki log Jabir bin Yazeed al Jaa’fi se uske aqide batila ke izhar se pahle ahadith bayan kiya karte the lekin jab usne apne batil aqide ko zahir kar diya toh logo ne usko hadith me Mashkuk karar de diya aur usse riwayat lena chhor diya. Jab Sufyan se kaha gaya ke usne kis batil aqide ka izhar kiya tha? Toh Sufyan ne kaha Raj’at ke aqide ka.

[Raj’at ka aqidah kya hai wo aage aa jayega]

Hadith no 55: Jarah bin Malih kahte hai ki maine Jabir bin Yazeed al Ja’fi se suna wo kahta tha ki Abu Jafar (Imam al Baqir bin Ali bin Hussain r.h.) se riwayat ki gayi, Rasool ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ki 70000 hadith mere pas maujud hai.

Hadith no 58: Sufyan bayan karte hai ki maine suna ki ek admi ne Jabir al Ja’fi se Allah ke is qaul ki tafseer puchi:
Tarjuma: (Aur isse pahle tum Yusuf ke haq me jo zyadtiya kar chuke ho), So mai is sar-zameen se hargiz nahi jaunga tab tak mujhe mera baap ijazat (na) de ya mere liye Allah koi faisla farma de, aur wo sabse behtar faisal farmane wala hai.
Surah Yousuf, ayat-80.

Toh Jabir ne kaha is ayat ki tafseer abi zahir nahi hui. Sufyan ne kaha ki usne jhut bola. Hamne kaha ki Jabir ki usse kya murad thi, toh Sufyan ne kaha ki Raafzi ye kahte hai ki Hazrat Ali badalo me hai aur unke aulad maise kisi ke sath na niklenge yaha tak ke Asman se Hazrat Ali awaz de ke Niklo falaa ke sath. Jabir is ayat ki jhuti tafseer bayan karta (yani Raj’at ka batil aqida rakhta tha) Halanke ye ayat to Yousuf ke bhaiyo se mutallik hai.

Hadith no 64: Hazrat Hammam ne kaha ke Abu Dawud Al Ami Hazrat Qatada ke pas aya Jab wo chala gaya to logo ne kaha ki is shaks ka dawa hai ki wo 18 badari sahaba se mila hai. Hazrat Qatada ne kaha ki ye tawun se pahle bhik mangta tha iska riwayat hadith se koi lagao tha hi nahi aur ye is fan me guftagu karta hai. Allah ki kasam Hasan basri aur Saeed bin Musayyab jaise Tabaeen ne bhi siwae Saad bin Abi Waqas ke kisi bhi dusre badari sahabi se riwayat nahi ki hai.

Hadith no 79: Ali bin Mashar ka bayan hai maine aur Hamza ne Ibn Abi Ayash se takriban 1000 ahadith ka sama kiya hai (suna hai). Magar jab mai Hamza se mila to unhone bataya ki Maine Nabi ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ki khwab me ziyarat ki Toh Ap ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ke samne maine Ibn Abi Ayash se suni hui ahadith bayan ki to ap ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne un maise 5 ya 6 ke alawa kisi bhi hadith ke sahih hone ki tasdeek nahi ki.

Hadith no 83: Hazrat Abu Nayeem se jab Ma’laa bin Irfan ne Abu Wael ke hawale se bayan kiya ki wo kahta hai ki hamare samne Abdullah bin Masood Jang e Siffin ke mauke par aye the toh Abu Nayeem ne Ma’laa se farmaya kya Hazrat ibn Masood (Siffin se 2 saal pahle) mar jane ke baad dubara zinda ho gaye the.

[Jang e Sif hui hai 37 ya 35 Hijri ke andar aur Abdullah bin Masood 33 Hijri me faut ho gaye the. Toh unka kahna hai ki kya Abdullah bin Masood apni kabr se bahar nikal aye the aur hadith bayan kar ke chale gaye? Shukar hai ki waha koi sufi nahi baitha tha warna wo kahta ki ye buzurg ki gustakhi hai, buzurg to nikal hi sakte hai kabr se bahar. Iska matlab ye hai ki Muhaddiseen ki nazar me kahi nahi hai ki koi kabr se bahar nikal kar hadith bayan kar sakta hai, balki ye naqshbandi silsile ne kaha hai. Ye inhi ke muamle me aese silsile chalte hai. Muhaddiseen toh sahabi ko nahi mante ki wo kabr se nikal aye fir buzurg kaise nikal ke aakar bait karenge ].

Hadith no 84: Affan bin Muslim farmate hai ki ham Ismail ki majlis me the ki ek shaks ne kisi shaks se Hadith bayan ki to Maine kaha ki wo to gair-mottebar hai to ek shaks kahne laga ki Aey Affan tumne uski gibat ki . Ispar Ismail ne kaha isne gibat nahi ki (aur ye wajib hai) balki Hukm bayan kiya ke wo hadith me mottebar nahi.

IMAM MUSLIM FARMATE HAI KI : Hamne hadith ke raawio ke bareme ahle ilm ke kalaam se zaif rawiyo ki jo tafseel zikr ki hai aur un ki riwayato ke jin uyoob aur naqais ka zikr kiya hai wo saheb e farasat ke liye kaafi hai. Agar wo tamam tanqeedi aqwal nakal kiye jate jo rawiyane hadith ke mutallik ulmae hadith ne bayan kiye hai, to ye kitab boht hi taweel (lambi) ho jati. Aimma e hadith ne rawiyo ka aeb khol dena zaruri samjha aur jab unse is ke mutallik pucha gaya to unhone is baat ki jawaz ka fatawa bhi diya aur ye bada hi aham kaam hai kyuki Deen ki baat jab nakal ki jayegi to wo (3) ahadith (se khali nahi hog):

1. Kisi Amr ke halal hone ke liye ya haraam hone ke liye hogi. Ya fir wo hadith : 
2. Kisi Amr ya nahi [yaani nek baat ka hukm aur buri baat ki mumaniyat] ke liye hongi. Ya fir wo ahdith: 
3. Kisi Targeeb ya Tarheeb [ yani Fazail aur waeed] ke liye hongi .

[Isse pata chala ki Imam Muslim ka kahna hai ki in teeno muamlo me ahadith sahih honi chaiye. Aur ye bhi pata chala ki Fazail ke andar bhi zaif hadith Imam Muslim ke liye qabile qubul nahi nahi.]

Jab hadith ka koi raawi khud sachha aur amanatdaar na ho aur fir wo riwayat bhi bayan kare aur baad wale log us raawi ki kharabi ke bawajud dusre logo ko, jo isko gair siqah ke taur par na jante ho us raawi ki koi riwayat bayan karde aur us ke ahwal par koi tanqeed aur tabserah na kare, to aese ulema darasal Muslim awamun-naas ke sath qhayanat aur dhoka karne wale shumar honge. Kyuki un ahadith me boht si ahadith maudu aur mangharant hongi aur awaam ki aksaryat raawio ke ahwaal se nawaqifiyat ke bina par un hadith par amal shuru kar dengi. Toh is tamam ka gunah us raawi par hoga jisne ye hadith bayan ki hogi.

Sahih ahadith jinko mottabar aur siqah raawio ne bayan kiya hai is kadar kasrat ke sath maujud hai ke unki maujudgi me in batil aur mangharant riwayaat ki mutlaqan zarurat hi baki nahi rahti.

Is tahkeek ke baad mai nahi ye samajhta ki koi bhi shaks apni kitab me majhool, gair-siqah aur gair mottabar rawio ki ahadith naqal karega khususan jab ke wo sanad hadith se waqif bhi ho siwae us shaks ke jo logo ke nazdeek apna kasrat e ilm sabit karna chahe aur is maqsad ke husool ke liye wo batil aur manghadat isnad ke sath bhi ahadith pesh karne me zara khauf aur hichkichahat mahsus na kare, taaki log uske wasee ilm aur zyada riwayaat jama karne par use daad de. Lekin jo shaks bhi aese batil tarike ko ikhtiyar karega, to ahle ilm aur aqalmand logo me aise aalim ki koi waqat aur izzat baaki na rahegi, aur aesa shaks aalim kahalwane ke bajaye jahil kahalwane ka zyada haqdaar hoga.

[Ab do baate likh kar Imam Muslim apne Muqaddamah ko conclude karte hai]

1. Mursal [yaani tabaeen ki ahadith aur digar munkate riwayaat] hamare aur ahle ilm muhaddiseen ke qaul ke mutabik hujjat wa daleel nahi hai.
2. Jo raawi tadlees karne me mashhoor ho us ke bareme Muhaddiseen ye tahkik zarur karte hai ki wo jis sheikh ki taraf riwayat ki nisbat kar raha hai fil waqeh us raawi ne us shaykh se hadith suni hai ya sirf uski taraf tadlees ki nisbat kar di hai jab ke haqiqat me wo hadith kisi aur se suni hai. Aur us waqt ye tahkeek karne ka maksad tadlees ke marz ko dur karna hota hai taake agar waqai us raawi ne sanad me tadlees ki ho to us sanad ka aaeb zahir ho jaye. Lekin jo raawi mudallis na ho to aaymma e hadees us raawi ke sama ki tahkeek nahi karte.

[Matlab Jo Raawi Tadlees karte hai unki “An” wali riwayat qubul nahi hogi jab tak samaa ki Tashree na mile. ]

[Fir iske baad] Imam Abul Hussain Muslim bin Ḥajjāj bin Kawshāyri r.h. hamdo salaat ke sath Sahih Muslim ka Muqaddama mukammal karte hai].