Sunni Hanfi Organization

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Wednesday 18 October 2017

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Deoband Aur Qabr Pujari

4 Comments
Deoband Aur Qabr Pujari

Tamam Taareef ALLAH Taala K Liye

Assalamwalekum Tamam Saama’een

Aaj Fir Ek Naye Mauzu K Saath Me Hazir Hu , Mera Naam Sheyckh Mohammad Imran Saifi Hai Aur Ajka Mauzu Hai ,Deoband Aur Qabr Ka Pujari.
Aap Logo Ne Toh Barhaa Suna Hai K Deoband Hum Sunni Yaani Ahle Sunnat Wal Jamat Ko Qabr Pujari Kehte Nahi Thakte.

Aur Thake B Q, Q K Inke Paaskoi Mauzu Hi Nai Jo Humare Khilaf Istemal Me Laaye , Isliye Yeh Chand Logo Ki Jahalat Ko Ahle Sunnat Per Chaspa Karte Hai Aur Qabr Pujari Ka Ilzam Dete Hai.
Aap Logo Ki Nazr Ya Deoband Ki Nazr Me Qabr Ka Pujari Kaun Hai ?

Kya Mazar Per Jaane Se Hum Qabr Pujari Hai  ? Ya Apni Hajat Ko Pesh Karne Se Qabr Pujari Hai ? Ya Madad Talab Karne Per Qabr K Pujari Hai ? Ya Qabr Per Fatiha Khwani Karne Se Qabr Pujari Hai? Ya Qabr Per Jakar Aulad Mangne Se Qabr Pujari Hai ??
Me Yaqeenan Kehta Hu K Deobandi Isi Wajah Se Hume Qabr Ka Pujari Kehte Hai Aur Mushrik Wagaira Ki Fatwa Machine Chalate Hai.

Ab Aaye Meapko Mauzu Ki Taraf Le Chalu , Deoband Aur Qabr Ka Pujari.
Qabl Iske Me Apko Deoband K Fatwe Dikhata Hu .

Darul Ifta Deoband Ka Fatwa Hai K , Qabr Se Madad Mangna Haram Hai. Scan Page





Isi Tarah Taqwiyatul Iman me hai Gairullah ko Pukarna Shirk , Mangna Shirk hai

Aur B Kahi Aisey Fatwe Maujud Hai Ahle Sunnat Wal Jamat K Khilaf.

Yeh Thay Fatwe Deobandk Ghar Se

Ab Aaye Dusra Rukh Dekhte Hai Deoband Ki Hawalo Se ,

Kitab Ka Naam , Imdad Ul Mushtak ,Tasnif Wa Talif Hakim Ul Ummat Ashraf Ali Thanvi Aur Iska Safa No. 94 Per Likha Hai

“”Hazrat Ne Yani Ashraf Ali Thanvi Ne Tashfi Di Aur Farmaya K Faqir Marta Nai Hai , Sirf Ek Maqan Se Dusre Makan Me Inteqal Karta Hai , Faqir Ki Qabr Se Wahi Fayda Hasil Hoga Jo Zindagi Zahiri Me Meri Zaat Se Hota Tha ,Farmaya Hazrat Sahab Ne K Mene Hazrat Ki Qabr Muqaddas Se Wahi Fayda Uthaya ,Jo Halat E Hayat Me Uthaya Tha.””

Ab Gaur Kare Toh Hayat Me Jo Faqir Ya Wali Se Fayda Hasil Hota Hai , Wahi Fayda Baad Wafat B , Agarche Aap Hayat Me Kisi Wali Se Kahe K Aulad Nai Hoti Aur Wo Koi Taaweez Dede Toh Baad Wafat B Wali Se Manglo , Same To Same Wahi Fayda Hasil Hoga Aur Yeh Aqeeda Khud Ashraf Ali Thanvi Ka Hai.





Ab Isi Kitab Ka Imdad Ul Mushtak Ka Safa 98 Dekhe

Likhte Hai : Aapne Farmaya K Mere Hazrat Ka Ek Mureed Tha , Baad Inteqal Hazrat K Mazar Shareef Per Arz Kiya K Hazrat Me Bahut Pareshan Aur Rotiyo Ka Mohtaj Hu Kuch Dastagiri Farmaye , Hokum Hua K Tumko Humare Mazar Se 2 Aane Ya Aadha Aana Roz Mila Karega , Ek Martaba Me Ziyarat Mazar Ko Gaya Wah Shaks B Hazir Tha Isne Qul Kefiyat Bayan Karke Kaha K Mujhe Har Roz Rupaye Qabr Se Mila Karta Hai “”


Toh Is Ibarat Se Saaf Pata Chala K Deoband Agar Chahe Toh Inhe Qabr Se Hajat Talab Karne Per Madad Milti Hai Lekin Yahi Kaam Ahle Sunnat Wal Jamat Ka Koi Shaks Agar Hajat Pesh Karde Toh Wo Shirk Kardeta Hai , Haram Kardeta Hai.

Isi Tarah Deobandiyo Ne Tazkiratur Rasheed Me Rasheed Ahmed Gangohi Ko Gausul Azam Likha Hai Yani Faryad Ko Sunne Wala.



Yaani Rasheed Ahmed Marne K Baad B Faryad Sunta Hai.

Yeh Kare Toh Thik Hai Baaki Dusre Kare Toh Shirk O Haram

Kya Apko Pata Hai Ashraf Ali Thanvi Ki Paidaish Kaise Hui ?

Ashraf Ali Thanvi K Walid Abdul Haq Sahab Ki Aulad Narina Zinda Nai Rehti Thi ,Aapki Saans Sahaba Ne Hasrat Bhare Lehza May Iska Zikr Kara Ek Mashur Sahab Paani Pati Rehmutullah Alaih Se Kiya , Peshan Goi : Jasper Hafiz Sahab Ne Farmaya , In Sha ALLAH Is K 2 Ladke Hoge Aur Zinda Rahege , Ek Ka Naam Ashraf Ali Rakhna Aur Dusre Ka Naam Akbar Ali Chunanche Hafiz Sahab Ki Peshan Goi K Mutabiq Thana Bhavan  , Zila Muzafar Nagr , Hindustan , Maulana Ashraf Ali Sahab Thanvi Ki Paidaish Hui ,




Yeh Dekhiye , Khud Ashraf Ali Thanvi Ek Buzurg Ki Peshan Goi Se Aaye Hai, Yaani Ashraf Ali Thanvi K Walid Ne Shirk Kardiya Jakar Aulad Maangli , Ab Buzurg Hayat Hai Toh Yeh Fayda Hasil K Aulad Hogai Wo B 2 Toh Baqaul Ashraf Ali Thanvi K Baad Wafat B Yehi Fayda Hasil Hoga , Toh Bataye K Ahle Sunnat Wale Qabr Pujari Kis Buniyad Per Hue ??? Jab K Khud Deoband Ne Yehi Aqeeda Gad Rakha Hai.

Sawaneh Qasimi , Jild 1 , Safa 332 (Green Se Highlight Kiya Hai)
Likhte Hai : Buzurgon Ki Arwah Sey Madad Lenay Kay Hum Munkir Nahee Hain ! 



Ab Issey Zyada Sabut Diya Jaaye K Deoband Khud Apne Fatwe Se Shirk Me Hai Ya Yun Kahe K Qabr Pujari Hai

Aur Agar Deoband Yeh Kahe K Hum Qabr Per Jakar Fatiha Dete Hai , Is Buniyad Per Qabr Pujari Hai Toh Daleel  Mulahiza Kare

Kitab Hakim Ul Ummat Ki Malfooz Hai , Safa No. 197 Hai , Jasper Likhte Hai “Mazar E Rashid Per B Faitha Khwani Hoti Chali”




Ab Toh Yeh Aitraz B Khatam Hojata Hai K Fatiha Dene Se Qabr K Pujari Deoband B Hote Hai.

Mumkin Hai K Ab Deoband Kahe Sunni Qabr Pujari Isliye Hai K Mazaro Per Urs Karte Hai Toh Iska B Jawab Khud Deoband Se Deta Hu

Kitab Ashraf Us Sawaneh Safa 64 Per Likhte Hai

Abdul Quddus Gangohi Rehmatullah Alaih K Urs Ka Tha Toh Waha B Logo Ne Be Asr Waaz Kehlwaya Jisme Bade Bade Peer Zaade Bhi Sharik Thay .





Isi Kitab K Safa 162 Per Hai K Hazrat E Wala Khwaja Moinuddin Chisti Rehmatullah Alaih Ki Mazar Per Hazri Di Aur Mujawar Se Kehkar Fatiha Ki



Toh Goya Malum Hogaya K Deoband B Urs Manaya Karte The Aur Is Buniyad Per Khud B Qabr Pujari Bann Baithe.

Ab B Koi Wajah Bachi Ho Toh Deoband Ko Khula Challenge Hai K Inke Alawa Koi Aitraz Pesh Kare Jissey Puri Qaum Qabr Pujari Sabit Ho Aur Me In Sha ALLAH Taala Uska Jawab Deoband Ki Apni Kitab Se Duga.

Wama Alayna Illal Balag.
-Shaikh Mohammad Imran Saifi

By 4 comments:

Tuesday 3 October 2017

Noorul Bashar
,

Noorul Bashar

5 Comments

Noorul Bashar


Tamam Tareef ALLAH Taala K Liye

Maujuda Waqt K Firqo Me Ahle Hadees Yaani Wahbi Aur Deobandi Ki Gustakhiyo Ka Walwalaa Zyada Hai Aur Inka Radd Khulkar Ala Hazrat Imam Ahmed Raza Khan Rehmatullah Alaih Ne Kiya Aur Inke Batil Aur Kufriyaa Aqaid Per Kufr Ka Fatwa Diya Aur Saath Hi Harmain Shareefein K Ullema Ne B Kufr Ka Fatwa Diya.

Wahbi  Aur Deobandi Dono Ek Hi Shaak Ki Do ( 2 ) Tehniya Hai Jaha Wahbi Apna Aqeeda Gustakiyo Bhara Dikhate Hai Toh Wahi Dusri Taraf Deobandi , Shiya Ki Tarah Taqiya Karte Hai , In Sha ALLAH Taala Aage Isper B Daleel Pesh Ki Jayegi.

Awwal Toh Ahle Hadees Yaani Wahbi K Nazdeek NABI Swallallahualaihiwasallam Ek Aam Basher Hai Aur Deoband K Nazdeek Wah Ek Bade Bhai Ki Tarah Hai ( Taqwiyatul Iman ) Maz ALLAH

Ahle Sunnat Wal Jamat Ka Aqeeda Noorul Basher Per:

NABI Swallallahualaihiwasallam Zaat K Aitbaar Se Noor Aur Aap Duniya Me Bashari Libas Me Tashreef Laye Isliye Apko Noorul Bashar Kehte Hai , Aur Yeh Quran O Hadees Ki Roshni Me Sabit Hai.

Hum Quran O Hadees Aur Salaf K Aqwal Apne Aqeede Ki Wazahat K Liye Pesh Karege.

Quran Shareef :

Ayat # 1

Surah Maida , Ayat No. 15

Tarjuma Kanzul Iman : “Beshak Tumhare Paas Allah Ki Taraf Se Ek Noor Aaya Aur Roshan Kitab”

Is Aayat Ki Tafseer :

Khaizan Ul Irfan Me Noor Se Murad Nabi Swallallahualaihiwasallam Hai Aur Kitab Se Murad Quran Shareef.

Tafseer E Bezawi Jild 2 Safa 120 Per Isi Ayat K Tahet Kitab Se Murad Quran Shareef Aur Noor Se Murad Nabi Swallallahualaihiwasallam Hai

Tafseer E Mazhari  Jild 3 Safa 280 Per Noor Se Murad Nabi Swallallahualaihiwasallam Ki Zaat E Paak Aur Quran Dono K Bare Likha Hai.

Tafseer E Naemi 6 Parah Safa 297-298 Per Noor Se Murad Nabi Swallallahualaihiwasallam Ki Zaat Hai Aur Kitab Se Murad Quran Hai.

Tafseer E Naemi K Musannif K Qaul K Mutabik Tafseer E Khazin , Madarik , Bezawi , Ruh Ul Bayan , Kabeer , Jalalain , Mazhari Me Noor Se Murad Nabi Swallallahualaihiwasallam Ki Zaat E Paak Hai ( Safa 298 )

Tafseer Qurtabi Jild 3 Safa 527 Me, Noor Se Murad Likhte Hai Baaz Ullema Ne Kaha Islam Hai Aur Baaz Ullema Ne Kaha Zaat E Nabi Swallallahualaihiwasallam Hai Aur Kitab Se Murad Quran Hai .

Tafseer E Sanai Jild 1 Safa 352 Per Sanaullah Amritsari Ne Noor Se Murad Nabi Swallallahualaihiwasallam Aur Kitab Se Murad Quran Ko Kaha Hai

Deoband Ki Tafseer , Tafseer E Usmani Safa 323 Per Likhte Hai Noor Se Murad Shayad Nabi Swallallahualaihiwasallam Hai Aur Kitab Se Murad Quran Hai.

Tafseer Ibn Kaseer Jild 6 Safa 46 Per Noor Se Murad Nabi Swallallahualaihiwasallam Aur Roshan Kitab Se Murad Quran Kaha Hai.

Tafseer E Mulla Ali Qari Safa 511 Per Noor Se Murad Nabi Swallallahualaihiwasallam Hai Aur Kitab Se Murad Quran Hai.

Tafseer E Raufi Safa 379 Per Noor Se Murad Nabi Swallallahualaihiwasallam Hai Aur Kitab Se Murad Quran Hai.

Tafseer Ibn Abbas Safa 72 Per Noor Se Mura Nabi Swallallahualaihiwasallam Hai Aur Kitab Se Murad Quran Hai.

Tafseer Fathul Qadeer Me Noor Se Murad Nabi Swallallahualaihiwasallam Hai Aur Kitab Se Murad Quran Hai.

Tafseer Rul Al Mani Jild 6 Safa 97-98 Likhte Hai Noor Se Murad Nabi Swallallahualaihiwasallam Hai

Za’ad Al Maseer Fil Ilm At Tafseer Me Imam Ibn Jawzi Likhte Hai Noor Se Murad Nabi Swallallahualaihiwasallam Hai.

Tafseer Abi Saud Jild 4 Safa 36 Per Imam Al Shirbini Per Noor Se Murad Nabi Swallallahualaihiwasallam Hai

Deoband K Alim Mohammad Ashiq Ilahi Mirthi , Kitab Imdad Us Sulook Safa 157-158 Per Likha Noor Se Murad Nabi Swallallahualaihiwasallam Ki Zaat Aur Kitab Se Murad Quran Hai.

Hasil Qalam Is Ayat Aur Tafseer Se Pata Chala Ki Bahut Se Mufassireen Ne Noor Se Murad Nabi Swallallahualaihiwasallam Ki Zaat E Paak Maana Hai Aur Kuch Ullema Ne Quran Aur Kuch Ullema Ne Islam.

Ab Hadees Ki Taraf Ruju Karte Hai.

Yeh Hadees Bahut Hi Mashoor Hai Musannaf Abdur Razzaq K Hawale Se.

Hadees # 1

Al Musannaf (Juz Al Mafqood Min Juz Al Awwal Min Musannaf) , Jild 1 , Hadees 18.

Sanad :

Abdur Razzaq > (2) Ma'mar Bin Rashid >(3) Muhammad Bin Munkdar > (4) Jabir Bin Abdullah (Radi Allah Ta'ala 'Anhu)

Urdu Tarjuma :

حضرت جابر بن عبد اﷲ رضی اﷲ عنہما سے مروی ہے فرمایا کہ میں نے بارگاہِ رسالت مآب صلی اللہ علیہ وآلہ وسلم میں عرض کیا
: یا رسول اﷲ! میرے ماں باپ آپ پر قربان! مجھے بتائیں کہ اﷲ تعالیٰ نے سب سے پہلے کس چیز کو پیدا کیا؟ حضور نبی اکرم صلی اللہ علیہ وآلہوسلم  نے فرمایا : اے جابر! بے شک اﷲ تعالیٰ نے تمام مخلوق (کو پیدا کرنے) سے پہلے تیرے نبی کا نور اپنے نور (کے فیض ) سے پیدا فرمایا، یہ نور اللہ تعالیٰ کی مشیت سے جہاں اس نے چاہا سیر کرتا رہا۔ اس وقت نہ لوح تھی نہ قلم، نہ جنت تھی نہ دوزخ، نہ (کوئی) فرشتہ تھا نہ آسمان تھا نہ زمین، نہ سورج تھا نہ چاند، نہ جن تھے اور نہ انسان، جب اﷲ تعالیٰ نے ارادہ فرمایا کہ مخلوق کو پیدا کرے تو اس نے اس نور کو چار حصوں میں تقسیم کر دیا۔ پہلے حصہ سے قلم بنایا، دوسرے حصہ سے لوح اور تیسرے حصہ سے عرش بنایا۔ پھر چوتھے حصہ کو (مزید) چار حصوں میں تقسیم کیا تو پہلے حصہ سے عرش اٹھانے والے فرشتے بنائے اور دوسرے حصہ سے کرسی اور تیسرے حصہ سے باقی فرشتے پیدا کئے۔ پھر چوتھے حصہ کو مزید چار حصوں میں تقسیم کیا تو پہلے حصہ سے آسمان بنائے، دوسرے حصہ سے زمین اور تیسرے حصہ سے جنت اور دوزخ بنائی۔ ۔ ۔ یہ طویل حدیث ہے۔


Roman Tarjuma (Mukhtasar) :

“Hazrat Jabir Bin Abdullah Radialla Taala Anhu Se Marwi Hai Mene Bargaahe Risalat Swallallahualaihiwasallam Me Arz Kiya , Ya Rasul ALLAH , Mere Maa Baap Aap Per Qurban ,Mujhe Bataye K ALLAH Taala Ne Sabse Pehle Kis Chiz Ko Paida Kiya ? Huzur NABI E Akram Swallallahualaihiwasallam Ne Farmaya , A Jabir Beshak ALLAH Taala Ne Tamam Makhlooq Se Pehle Tere Nabi Ka NOOR Apne NOOR Se Paida Farmaya……..


Is Hadees Ko Aur Kin Kin Kitabo Me Naqal Kiya Gaya Hai ;


Imam Qastalani ,  Kitab Mawahib Al Laduniyah , Jild 1 , Safa 71

Imam Ajluni ,Kitab Kashaf Al Khifa , Jild 1 ,Safa 311 , Hadees 8 27.

Imam Zarqani , Kitab Sharah Mawahib Al Laduniyah , Jild 1 , Safa 89-91.

Iydarusi , Kitab Tarekh An Nur As Saafir , Jild 1 , Safa 8

Imam Halabi , Kitab As Sirah , Jild 1 , Safa 50.

Hazrat Shah Abdul Haq Muhaddis Dehlvi , Kitab Madarij Al-Nubuwwa , Aur Is Hadees Ki Sanad Ko Thiqa Qarar Diya , Jild 2 , Safa 2 ( Farsi ) , Jild 2 , Safa 13 ( Urdu )

Imam Nabhani , Kitab Jawahir Al Bihar , Jild 3 , Safa 354.

Ashraf Ali Thanvi Deobandi , Kitab Nashr At Tib , Jild 1 , Safa 13.

Imam Ibn Hajr Al Haytami , Kitab Fatawa Al Hadithiyyah , Safa 289


Sanad Per Tehqeeq


1. Abdur Razzaq (RAWI)

Pura Naam : 'Abdur-Razzaq Bin Humam Bin Nafi' Al-Himyari As-San'ani

Kunniyat : Abu Bakr

Paidaish : 126 AH

Wafat : 211 AH

Grade : Thiqa.

Siha Sitta Me Hadees Rawi Abdur Razzaq

Sahi Bukhari Me 103 ; Sahih Muslim Me 376 ; Sunan Abi Daud Me 170 ; Jame Al Tirmidhi Me 129 ; Sunan An Nasai Me 97 ; Sunan Ibn Majah Me 75


Muhaddisseen K Aqwal Abdur Razzaq Per.

1.

Jarah O Ta'deel K Imam, Yahya Bin Ma'in Farmaty Hain:

Agr Imam 'Abdur Razaq Murtad Bhi Ho Jaye (Ma'az ALLAH) To Hum Us Say Hadeeth Layna Tark Na Karain Gay (Yani Phir Bhi Hadeeth Lege)

Imam Ibn Hajar, Kitab Tahdheeb At Tahdeeb , Jild 6 , Safa 314.

Imam Ibn Hajar , Kitab Mizan Al 'Itidal , Jild 2 , Safa 612.

2.

Imam Ibn Hajar Ne Thiqa Aur Hafiz Likha Hai.

Kitab : Taqreeb At Tahdheeb , Safa 354 , Rawi No. : 4064.

3.

Imam Ahmad Bin Saleh Ne Imam Ahmad Bin Hambal Radialla Taala Anhu Se Pucha:

Kya Ap Imam 'Abdur Razzaq Say Bhad Kar Kisi Hadeeth Jannywaly Kisi 'Alim Ko Janty Hain?
Apne Farmaya: Nahi (Main Nahi Janta)

Imam Ibn Hajar , Kitab Tahdheeb At Tahdeeb , Jild 6 , Safa 311.

4.

Imam Abu Zar'dah Farmaty Hai

Imam 'Abdur Razzaq Un Ullama Main Say Hain Jin Ki Hadeeth Mu'tabar ('Itibaar K Qabil) Hay.

Imam Ibn Hajar , Kitab Tahdheeb At Tahdeeb , Jild 6 , Safa 311.

5.

Imam Ahmad Bin Hambal Farmaya K:

Imam 'Abdur Razzaq Jo Hadeeth Ma'mar (The Rawi Hadeeth E Nur) Say Rawayat Karty Hain Wo Mere Nazdeek Un Basriyun K Rawayat Say Zyada Mahboob Hay.

Imam Ibn Hajar , Kitab Tahdheeb At Tahdeeb , Jild 6 , Safa 312.


2. Ma'mar Bin Rashid (RAWI)

Pura Naam : Ma'mar Bin Rashid Al-Azdi

Kunniyat : Abu Urwa

Paidaish : 95/96 AH

Wafat : 154 AH

Grade : Thiqa.

Siha Sitta Me Hadees Rawi Ma’mar Bin Rashid

Sahi Bukhari Me 217 ; Sahih Muslim Me 270 ; Sunan Abi Daud Me 156 ; Jame Al Tirmidhi Me 128 ; Sunan An Nasai Me 157 ; Sunan Ibn Majah Me 67

Muhaddisseen K Aqwal Ma’mar Bin Rashid Per.

1.

Imam Ibn E Sa'd Nain Ma'mar Bin Rashid K Bary Me Farmaya Hay K Yeh Imam Hasan Basri Radialla Taala Anhu K Janazy Main Shamil Thy.

Aur In Say Imam Abdullah Bin Mubarak Aur Imam Abdur Razzaq Nain Rawayat Li Hai Aur Yeh Faqeeh, Muttaqi Aur Hafiz Thy.


Ibn E Sa’ad , Kitab Thiqat , Jild 7 , Rawi No. 11070.


2.

Imam Ibn E Hajr 'Asqalni Farmaya K Ma'mar Bin Rashid Thiqah Thabat Faazal Hain.

Imam Ibn Hajar ,Kitab Taqreeb At Tahdheeb ,Jild 2 , Safa 202.

3. Muhammad Bin Munkdar (RAWI)

Pura Naam : Muhammad Bin Al-Munkdar Bin 'Abdullah Bin Al-Hudayr Bin 'Abdul 'Uzza B. 'Amir B. Al-Harith

Kunniyat : Abu Abdullah , Abu Bakr.

Paidaish : 30 AH

Wafat : 130 AH

Grade : Thiqa.

Siha Sitta Me Hadees Rawi Muhammad Bin Munkdar

Sahi Bukhari Me 53 ; Sahih Muslim Me 41 ; Sunan Abi Daud Me 26 ; Jame Al Tirmidhi Me 37 ; Sunan An Nasai Me 25 ; Sunan Ibn Majah Me 27

Muhaddisseen K Aqwal Muhammad Bin Munkdar Per.

Imam Humaidi Ne Farmaya :Ibn E Munkdar Hafiz Hain.

Imam E Jarah O Ta'deel Ibn E Ma'in Ne Farmaya: Wo Thiqah Hain

Imam Tirmidhi Ne Farmaya K Mene Muhammad (Imam Bukhari) Say Pucha K Kya Muhammad Bin Munkdar Ne Hazrat 'Ayesha Radialla Taala Anha Say Hadeeth Ka Sima Kiya Hua Hy? To Imam Bukhari Farmaya : Haan.

Imam Ibn Hajar , Kitab Tahdeeb At Tahdeeh ,  Jild 9 , Rawi No. 11048

Hasil Qalam Is Hadees Ka Yeh Hai K Hadees Sahi Sanad Se Sabit Hai Aur Isey Kai Ullema Ne Apni Kitabo Me Darj Karke Apna Aqeeda Wazeh Kiya Hai Yaha Tak K Deoband K Ashraf Ali Thanvi B Manta Hai K ALLAH Taala Ne Sabse Pehle Nabi Swallallahualaihiwasallam Ko Paida Farmaya.

Hadees # 2


حديث مرفوع) أَخْبَرَنَا أَخْبَرَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ أَحْمَدَ بْنِ سِيمَاءَ الْمُقْرِئُ ، قَدِمَ عَلَيْنَا حَاجًّا ، حَدَّثَنَا أَبُو سَعِيدٍ الْخَلِيلُ بْنُ أَحْمَدَ الْقَاضِي السِّجْزِيُّ ، أَنْبَأَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ إِسْحَاقَ الثَّقَفِيُّ ، حَدَّثَنَا أَبُو عُبَيْدِ اللَّهِ يَحْيَى بْنُ مُحَمَّدِ بْنِ السَّكَنِ ، حَدَّثَنَا حَبَّانُ بْنُ هِلالٍ ، حَدَّثَنَا مُبَارَكُ بْنُ فَضَالَةَ ، حَدَّثَنَاعُبَيْدُ اللَّهِ بْنُ عُمَرَ ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ ، عَنْ حَفْصِ بْنِ عَاصِمٍ ، عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " لَمَّا خَلَقَ اللَّهُ عَزَّ وَجَلَّ آدَمَ خَيَّرَ لآدَمَ بَنِيهِ ، فَجَعَلَ يَرَى فَضَائِلَ بَعْضِهِمْ عَلَى بَعْضٍ ، قَالَ : فَرَآنِي نُورًا سَاطِعًا فِي أَسْفَلِهِمْ ، فَقَالَ : يَا رَبِّ ! مَنْ هَذَا ؟ قَالَ : هَذَا ابْنُكَ أَحْمَدُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هُوَ الأَوَّلُ وَالآخَرُ وَهُوَ أَوَّلُ شَافِعٍ " .


Tarjuma :

Hazrat Abu Hurraira Radialla Taala Anhu Se Marwi Hai NABI Swallallahualaihiwasallam Ne Irshad Farmaya , Jab ALLAH Taala Ne Adam Alaihissalam Ko Paida Kiya Toh Usne Iski Aulad K Baare Me Inko Khabar Di , Is Per Adam Alaihissalam Dusro Per Barkat Hasil Ki , Phir Isne “Intehai Noor “ K Ikhtetam Ki Taraf Dekha) ,Hazrat Adam Ne Kaha , A Mere Rab ,Yeh Kaun Hai ? Rab Ne Farmaya Yeh Tumhara Beta Ahmed Hai Jo Pehla Aur Akhri Aur Qayamat K Din Wah Sabse Pehle Shafa’at Karne Wala Hoga.

Imam Bayhaqi, Kitab Dala’il Un Nubuwwah , Jild 5, Safa. 483

Ibn E Abi 'Aasim , Kitab Al Awaael , Jild 1 ,Safa 61 , Hadees No. 5

Ibn Asakir , Kitab Tareekh Madina Damishq , Jild 42 , Safa 67

Imam Jalal Ud Din Suyuti , Kitab Khasais Al Kubra , Jild 1 , Safa 39

Hasil Qalam Is Hadees Se Hai K Yaha B NABI Swallallahualaihiwasallam Ka Noor Hona Sabit Hai.

Hadees # 3

Hazrat Maysira Al Fajr Ne Nabi Swallallahualaihiwasallam Se Pucha K Aap Kabse Nabi Hai , Toh Farmaya Jab Adam Mitti Aur Rooh K Darmayan Me The.

Yahi Hadees , Hazrat Abu Hurraira , Abdullah Bin Abbas , Abdullah Bin Shaqeeq , Umar Bin Khattab , Aamir Radialla Taala Anhum Se B Marwi Hai.

Imam Tirmidhi , Kitab As Sunan , Al Manaqib , Baab Fadl An NABI Swallallahualaihiwasallam , Jild 5 , Safa 585 , Hadees 3609.

Imam Ahmad Bin Hanbal , Kitab Al Musnad , Jild 4  Safa 66 Aur Jild 5 , Safa 59 , Hadees 23620

Imam Hakim , Kitab Al Mustadrak , Jild 2 , Safa 665-666 , Hadees 4209-4210.

Imam Ibn Abi Shayba , Kitab Al Musannaf , Jild 7 , Safa 369 , Hadees 36553

Imam Tabrani , Kitab Muajam Ul Awsath , Jild 4 , Safa 272 , Hadees 4175.

Imam Tabrani , Kitab Muajam Al Kabeer , Jild 12 , Safa 92 , Hadees 12571.

Imam Abu Nuy’m , Kitab Hilyatul Auliya , Jild 7 , Safa 122 Aur Jild 9 Safa 53.

Imam Bukhari , Kitab Tarikh Al Kabeer , Jild 7 , Safa 374 , Hadees 1606.

Imam Ibn  Abi Asim , Kitab As Sunnah , Jild 1 Safa 179 , Hadees 411

Imam Shaybani , Kitab Ahaad Wal Mathani , Jild 5 , Safa 347 , Hadees 2918.

Imam Abdullah Bin Ahmad Bin Hanbal , Kitab As Sunnah , Jild 2 , Safa 398 , Hadees 864.

Imam Ibn E Sa’ad , Kitab Tabqaat E Kubra , Jild 1 Safa 148.

Imam Ibn Hibban , Kitab Thiqqat , Jild 1 , Safa 47.

Imam Daylami , Kitab Musnad Al Firdous , Jild 3 , Safa 284 , Hadees 4845.

Imam Ibn Asakir , Kitab Tarikh E Damishq Al Kabeer , Jild 26 , Safa 382.

Imam Ibn Hajar , Kitab Tahdeeb At Tahdheeb,Jild 5 , Safa 147 ,Hadees 290 Aur Kitab Al Asabah , Jild 6 , Safa 239 Aur Kitab Ta'jeel Al Munfi'ah , Jild 1 , Safa 542 , Hadees 1518.

Imam Ibn Abdul Barr ,Kitab Al Isti’ab , Jild 4 , Safa 1488 , Hadees 2582.

Imam Zahabi , Kitab Sayyir Al 'Alaam An Nubala , Jild 7 , Safa 384.

Imam Jalal Ud Din Suyuti , Kitab Khasai Al Kubra , Jild 1 , Safa 18 Aur Kitab Alhawi Lil Fatawa , Jild 2 , Safa 100

Imam Ibn E Katheer , Kitab Al Badayah Wan Nahayah , Jild 2 , Safa 307

Imam Jarjani , Kitab Tareekh E Jarjaan , Jild 1 , Safa 392 , Hadees 653.
Imam Qastalani , Kitab Mawahib Al Laduniya , Jild 1 , Safa 60.

Imam Haitami , Kitab Majma' Az Zawaid , Jild 8 , Safa 122.

Imam Abu Sa'd An Neshaburi , Kitab  Sharaf Al Mustafa , Jild 1 , Safa 286 , Hadees 75.

Hasil Qalam Is Hadees Se Hai K Sabse Pehle ALLAH Taala Humare NABI Swallallahualaihiwasallam Ko Paida Farmaya Aur NABI Banaya Jab Adam Alaihissalam Mitti Aur Rooh K Darmayan Me The.

Hadees # 4

AAP Swallallahualaihiwasallam Ne Farmaya:


"Han, Main Ibrahim ('Alahis Salam) Ki Dua Hun Aur Hazrat Esa Bin Mariyam ('Alahima As Salam) Ne Meri Basharat Di Thi Aur Mere Wiladat K Waqt Mere Walidah Muhtarmah Ne Apny Badan Say Aysa NOOR Nikalty Hue Dekha Jis Say Un Par Shaam (Syria) Ki Muhallat Tak Roshan Ho Gaay Thi."


Imam Haakim Ne Farmaya:

Yeh Hadith Sahi Al Asnaad Hai Aur Imam Zahabi Ne Imam Haakim Ki Taed Ki Hay !!

Imam Hakim , Kitab Al Mustadarak , Jild 2 , Safa 656 , Hadees 4175.

Imam Ibn E Sa’ad , Kitab Tabqat Al Kubra , Jild 1 , Safa 150.

Imam Bayhaqi , Kitab Dalail An Nabuwwah , Jild 1 , Safa 83.

Imam Tabrani , Kitab Jami Al Bayan , Jild 1 ,Safa 556.

Imam Qurtabi , Kitab Jami' Al Ahkaam Al Quran , Jild 2 , Safa 131.

Imam Tabari , Kitab Tareekh Al Umam Wal Mulook , Jild 1 , Safa 458.

Imam Ibn E Katheer , Kitab Tafseer Al Quran Al Azeem , Jild 4 , Safa 361.

Imam Ibn E Ishaaq , Kitab Seerat An Nabwiyyah , Jild 1 , Safa 28.

Hasil Qalam , Noor Hai Tab Hi Noor  Dikha.

Aisi Aur B Bahut Si Hadeesein Hai Jo Sabit Karti Hai K NABI Swallallahualaihiwasallam NOOR Hai. Ab Hum Aitraaz K Jawab Per Hadees Pesh Karege.


Aitraaz # 1

Nabi Swallallahualaihiwasallam Ek Aam Basher Hai , Humari Tarah Hai .

Al Jawab :

Hadees # 1

Hazrat Abdullah Bin Umar Radialla Taala Anhu Bayan Karty Hain K HUZUR AKRAM Swallallahualaihiwasallam Ne Soom E Wisaal (Yani Sehri O Aftari K Bghair Musalsal Rozy Rkhny) Say Mana Farmaya , Sahaba Ikram Ne Arz Kiya: Ya RUSUL ALLAH Swallallahualaihiwasallam ! Ap To Wisal K Rozay Rakhty Hai.AAP Swallallahualaihiwasallam Ne Farmaya: "Main Hargiz Tumhari Misal Nahi Hun, Mujhe To (Apny Rab K Haan) Khilaya Aur Pilaya Jata Hai.

Imam Bukhari  , Kitab As Saum , Baab Wisal K Rozo Ka Bayan , Safa 693 , Hadees 1861.

Imam Muslim , Kitab As Siyaam, Baab Saum E Wisal Ki Mumania'at K Bayan Me ,Jild 2 , Safa 774 , Hadees 1102.

Imam Abu Dawud , Kitab As Saum , Baab Saum E Wisaal , Jild 2 , Safa 306 , Hadees 2360.

Imam Nasai , Kitab Sunan Al Kubra , Jild 2 , Safa 241 , Hadees 3263


Hadees # 2

Hazrat Ayesha Radialla Taala Anha Se Riwayat Hai K

Huzur AKRAM Swallallahualaihiwasallam Ne Logo Par Shafqat K Baes Unhain Wisaal K Rozay Rakhny Se Mana Farmaya To Sahaba Ikraam Ne Arz Kiya:(Ya RUSUL ALLAH Swallallahualaihiwasallam) Aap Bhi To Wisaal K Rozay Rakhty Hain.AAP Swallallahualaihiwasallam Ne Farmaya:"Main Tum Jaysa Nahi Hu, Mujhe To Mera Rab Khilata Aur Pilata Bhi Hai."

Imam Bukhari  , Kitab As Saum , Baab Wisal K Rozo Ka Bayan , Safa 693 , Hadees 1863

Imam Muslim , Kitab As Siyaam, Baab Saum E Wisal Ki Mumania'at K Bayan Me ,Jild 2 , Safa 776 , Hadees 1105

Imam Ahmed Bin Hanbal , Kitab Al Musnad ,Jild 2 , Safa 153 , Hadees 6413.

Imam Bayhaqi , Kitab Sunan Al Kubra , Jild 4 ,Safa 282 , Hadees 8161.

Hadees # 3

Hazrat Anas Radialla Taala Anhu Se Riwayat Hai K

HUZUR AKRAM Swallallahualaihiwasallam Nw Maheenay K Aakhir Main Sehri Aftari K Baghair Musalsal Rozay Rakhna Shuru Kar Dia To Baaz Deegar Logo Ne Bhi Wisaal K Rozy Rakhy.HUZUR AKRAM Swallallahualaihiwasallam Tak Yeh Baat Pohnchi To AAP Swallallahualaihiwasallam Ne Farmaya:

"Agar Yeh Ramzaan Ka Maheena Mere Liye Lamba Ho Jata To Main Mazeed Wisaal K Rozay Rakhta Ta K Mere Baraabri Karne Wale Mere Baraabri Karna Choor Dete, Main Bilkul Tumhari Misal Nahi Hun, Mujhe To Mera Rab (Apny Han) Khilata Bi Aur Pilata Bhi Hai."

Imam Bukhari , Jild 6 , Safa 2645 , Hadees 6814.

Imam Muslim , Kitab As Siyam , Baab Saum E Wisal Ki Mumani'at , Jild 2 , Safa 776 , Hadees 1104

Imam Ahmed Bin Hanbal , Kitab Al Musnad , Jild 3 , Safa 124 , Hadees 12270 ,13035 ,13092 , 13681.

Imam Ibn E Hibban , Kitab As Saheeh , Jild 14 , Safa 325 , Hadees 6414.

Imam Bayhaqi , Kitab Sunan Al Kubra , Jild 4 , Safa 282 , Hadees 8160.

Hasil Qalam In Ahadees Se Yeh Hai NABI Swallallahualaihiwasallam Ki Misl Koi Nai , Aur Naa Hi Aapke Barabar Ka Koi Nahi Aur Is Hadees Se Malum Padha K Aap Ek Aam Bashar Nahi.


Deoband Aur Noor E Mustafa Swallallahualaihiwasallam.



1.

Deoband Ka Alim Mohammad Ashiq Ilaahi Mirthi Apni Kitab Imdad Us Sulook Safa 157-158 Per Likhta Hai.

“ Insaan Ka Nafs Noorani Hojaata Hai Aur Yahi Baat Hai K Haq Taala Ne Apne Habib Swallallahualaihiwasallam Ki Shaan Me Farmaya Hai “ Beshak Aaya Tumhare Paas Haq Taala Ki Taraf Se Noor Aur Wazeh Kitab” Aur Noor Se Muurad Habib E Khuda Swallallahualaihiwasallam Ki Zaat Hai”


2.

Deoband K Mufti Sayed Najm Ul Hasan Amrohi Ka Fatwa Najm Al Fatwa Jild 1 Safa 315-316 Per Ek Sawal K Jawab Me Likhte Hai :

Tafseer Ruh Ul Bayan Jild 2 Safa 370 , NABI Swallallahualaihiwasallam Se Riwayat Kiya Gaya Hai K Aap Ne Farmaya Hazrat Adam Alaihissalam Ki Paidaish Se 4000 Saal Pehle Me Apne Rab K Saamne Noor  (Ki Soorat) Tha Aur Farishto Ki Tasheeh Is Noor Ki Tasheeh K Mutabik Thi.

Phir Jab ALLAH Taala Ne Hazrat Adam Alaihissalam Ko Paida Farmaya Toh Is Noor Ko Inki Salb ( Haqeeqat) Me Shamil  Kardiya .

Isi Tarah Hazrat Thanvi Ne Apni Kitab “Nashrat Ut Tib Fee Zikr An Nabi Habib Swallallahualaihiwasallam” Ki Pehli Fasl Me Jo Noor E Mohammadi K Unwaan Se Qayam Hai ,In Riwayat Ko Jama Kiya Hai , Jin Se Malum Hota Hai K Hazrat Mohammad Swallallahualaihiwasallam Noor Se Paida Hue .

3.

Deoband K Bahut Bade Ali Ashraf Ali Thanvi Ki Kitab Nashrat Ut Tib Fee Zikr An Nabi Habib Swallallahualaihiwasallam Me Safa 20-21,269 

Is Kitab Me Ashraf Ali Thanvi Ne NABI Swallallahualaihiwasallam Ko NOOR Maana Hai.

Alhamdulillah Issey Saaabit Hai Deoband K Bade Alim B Mante Hai K ALLAH Taala Ne Sabse Pehle NABI Swallallahualaihiwasallam K Noor Ko Paida Farmaya Aur Aap Noor Hai.


NABI Swallallahualaihiwasallam Ka Saaya Na Tha



Ullema Kram Ne Dalail K Saath Apni Qutub Me Darj Kiya Hai K NABI Swallallahualaihiwasallam Saraapa Noor Hai Aur Yeh Noor Be Saaya Hai , Aapka Saaya Na Dhup Me Dikhta Na Kisi Roshni Me Nazar Aata ,Daleel Mulahiza Kare.

1. Imam Zarqani Jild 4 Safa 220 Per Likhte Hai Suraj Aur Chand Ki Roshni Me NABI Swallallahualaihiwasallam Ka Saaya Na Tha ,Isliye K Aap Noor The.


2. Khasais Al Kubra Jild 1 Safa 67 Per Likhte Hai  “Beshak Rasul ALLAH Swallallahualaihiwasallam Ka Saaya Suraj Aur Chand Me Nahi Dekha Jaata Tha Aur Ibn Sab’i Ne Kaha K Mustafa Swallallahualaihiwasallam K Khawais Se K Apka Saaya Zameen Per Waqa’e Na Hota Tha Aur Behsak Aap Noor The.


3. Sharah Shifa Jild 1 Safa 505 Per Likhte Hai Mustafa Swallallahualaihiwasallam K Khawais Se Hai K Aap Noor The , Aur Jab Suraj Aur Chand Ki Roshni Me Chalte Toh Mustafa Swallallahualaihiwasallam Ka Saaya Zahir Na Hota Tha.


4. Al Jawahir Al Jawahar Jild 1 Safa 453 Per Likhte Hai , Jab Mustafa Swallallahualaihiwasallam Chalte Toh Chand Aur Suraj Me Apka Saaya Na Hota Tha.


5. Shah Abdul Aziz Muhaddis Dehlvi , Tasfir E Azizi Safa 219 Per Likhte Hai , Mustafa Swallallahualaihiwasallam Ka Saaya Zameen Per Na Padhta Tha.


6. Tafsir An Nasafi Jild 3 Safa 103 Per Hazrat Usman Radialla Taala Anhu Ka Aqeeda Likhte Hai , Farmaya Hazrat Usman Radialla Taala Anhu Ne K Beshak Ya Rasul ALLAH Swallallahualaihiwasallam ,ALLAH Taala Aapka Saaya Zameen Per Nahi Daala ,Taakay Is Saaye Per Koi Insaan Qadam Na Rakhe.


7. Maktubat Shareef Imam Rabbani Daftar Saum , Hissa Nahm , Marifat Al Hiqayat 75 ,Hazrat Mujadid Alf Saani Apna Aqeeda Bayan Karte Hai , Jab Sarware Ala Wa Aala Salatu Wa Salam Mumkinat Me Na The , Balke Is Aalam Se Dur The ,Zarur Apka Saaya Na Tha , Aur Aalam E Shahdat Me Aadmi Ka Saaya Aadmi Se Bahut Latif Hota Hai,Aur Jab Mustafa Swallallahualaihiwasallam Se Zyada Latif Duniya Me Koi Shaye Nai Hai Toh Mustafa Swallallahualaihiwasallam Ka Saaya Kaise Hosakta Hai.


8. Deoband K Mulla Rasheed Ahmed Gangohi Ka Aqeeda , Imdad Us Sulook Safa 158 Per Likhte Hai , Aur Ahadees Mutawatir Se Sabit Hai K Hazrat Swallallahualaihiwasallam Saaya Nahi Rakhte The,Aur Zahir Hai K Noor K Siwaye Tamam Ajsam Saaya Rakhte Hai.


Aitraz Aur Uske Jawabat



Aitraz

Musnad Imam Ahmed Bin Hanbal Ki Hadees E Pak Hai , Hazrat Sufiya Radialla Taala Anha Farmati Hai K Hum Me Ek Din Nisf Nihar Mustafa Swallallahualaihiwasallam Tashreef Laye Aur Is Waqt Aapke Zer Saaye The. , Saabit Hua Hadees Se K Mustafa Swallallahualaihiwasallam Ka Saaya Tha.

Pehla Jawab : Nisf Nihar Me Saaya Hota Hi Nahi , Lihaza Hazrat Sufiya K Nisf Nihar Farman Ne Tumhare Istedlal Ko Galat Sabit Kardiya.

Dusra Jawab : Hadees Me “Zil” Ka Matlab Suraj Aur Chand Me Dikhne Wala Saaya Nai , Iska Ilzami Jawab Hadees Se Pesh Karta Hu, Jame As Sageer , Jild 2 Safa 31 , Tarjuma : Aadil Aur Ajizzi Karne Wala Badhshah ALLAH Ka Saaya Hai , 

Kya Yaha B Suraj Se Saaya Hai ?

Jame As Sageer , Jild 2 Safa 26 ,Tarjuma : Badhshah Insaaf Wala Ajizzi Wala ALLAH Ka Saaya Hai 

Kya Khuda Ka Saaya Hai ?

Sahi Bukhari Jild 8 Hadees 6806 , ALLAH Taala Saath ( 7 ) Tarah K Logo Ko Arsh K Saaye Me Jagah Dega .

Hasil Qalam In Ahadees Se Yeh Hai K In Saaye Se Murad Suraj Aur Chand Ki Roshni Ka Nahi Balke ALLAH Taala Ki Rehmat Hai , Isi Tarah NABI Swallallahualaihiwasallam K Saaye Se Murad Apki Jalwa Giri Hai.


Ullema Jinhone Mustafa Swallallahualaihiwasallam Ko Noor Maana Hai


1. Imam Fakhruddin Razi Radialla Taala Anhu , Tafsir Ul Kabir Jild 2 Safa 302.

2. Imam Jalal Ud Din Suyuti Radialla Taala Anhu , Al Khasais Al Kubra , Jild 1 Safa 169.

3. Allama Alusi Al Hanfi Radialla Taala Anhu , Tafsir Ruh Al Mani , Jild 17 , Safa 105.

4. Imam E Azam Abu Hanfi Radialla Taala Anhu , Qasida E Nauman , Safa 23.

5. Hazrat Mulla Ali Qari , Mirqat Sharah Mishkat , Jild 1 Safa 289-290

6. Hazrat Mujadid Alf Thani , Maktubat Mujadid Alf Thani

7. Shaikh Abdul Haq Muhadddis Dehlvi , Madarij An Nabuwwah , Jild 2 , Safa 2.

8. Shaikh Ul Akbar , Muhayuddin Ibn Arabi Rahimahullah , Fatukhat Al Makiyyah , Jild 1 , Safa 119.

9. Hazrat Gaus E Paak Shaikh Abdul Qadir Jeelani Radialla Taala Anhu , Sirrul Asrar Wa Mazharul Anwar  , Safa 6.

10. Shah Abdur Rahim Dehlvi , Infaas Ar Rahmiyah , Safa 13.

11. Shah Wali Ullah Muhaddis Dehlvi , Fayudh Al Harmain.

12. Hazrat Hasan Ibn Thabit Radialla Taala Anhu , Dalail An Nabuwwa , Jild 1 Safa 280.

13. Ibn Abd Al Barr , Al-Isti’ab , Jild 1 Safa 341

14. Imam Zarqani , Sharah Al Mawahib , Jild 1 Safa 91.


-Shaikh Mohammad Imran Saifi.




By 5 comments:
Usool e Hadees
,

Usool e Hadees

8 Comments

Ilm E Hadees

Sabaq 1

Hadees Ki Tareef 

Hadees : 

Lugvi Maani : “ Nayi Cheez” , Aur “Baat Karna”

Istelahi Maani : Huzur ﷺ K Qaul ,Fayl ,Taqreer Ya Sifat Wa Haal Ko Hadees Kehte Hai, Aur Kabhi Isko “Khabar” Bhi Kehte Hai.

Lekin Baaz Muhaddiseen Ne Hadees Aur Khabar Me Aam Aur Khaas Ka Farq Kiya Hai , Yaani Inke Nazdeek Har Hadees Khabar Hai Lekin Har Khabar Hadees Nahi Hai.

Tambhi : Khabar Aur Hadees , Umooman Huzur ﷺ K Qaul , Fayl Aur Taqreer Per Bola Jaata Hai, Aur Asr , Umooman Sahaba (رضی اللہ تعالیٰ علیہم اجمعین) K Qaul , Fayl Aur Taqreer Per Bola Jaata Hai.

Sabaq  2

Sanad Aur Matan

Sanad Kisey Kahte Hain?

Kisi Hadees Ko Nabi Sallallahu Alaihe Wasallam Se Kis Sahabi Ne Suna Phr Unse Kisne Suna Phr Unse Kisne Suna Ye Silsila Barhte Hue Muhaddis/Musannif Tak Aajata Hai.

Is Tarah Muhaddis Tak Woh Hadees Jitne Logo Ke Zariye Hokar Pahuchi, Un Sare Logon Ki Ek Chain Banti Hai Us Chain Ko Hi Sanad Kehte Hain.

Maslan Imam Bukhari Ki Paidaish 194 Hijri Me Hui Aap Jab Bade Hue Phir Aapne Hadeesein Likhna Shuru Kiya

Zahir Baat Hai Ki Aapne Na To Hadees Us Daur Me Nabi ﷺ Se Suni Ho Sakti Hai Aur Na Kisi Sahabi Se Kyunki Sahaba Ka Zamana Bhi Riwayato Ke Mutabiq 109 Hijri Me Khatm Ho Gaya Tha.

Toh  Zarur Imam Bukhari Ko Ye Riwayat Jis Ustad Se Mili Us Ustad Ne Bhi Apne Ustad Se Suna Hoga Aur Phir Unhone Apne Ustad Phir Ye Silsila Tabaiee Phir Sahabi Tak Aayega Phir Nabi ﷺ Tak Mil Jayega.
Is Tarah Kisi Hadees Ko Likhne Ke Liye Ek Sanad Mutassil Hoti Hai.

Matan Kisey Kehte Hain

Kisi Sanad Ke Zariye Jo Baat Ham Tak Pahuchti Hai Wo Matan Kehlati Hai Yani Jo Masla Bayan Ho Rha Hai Woh Matan Hai Aur Jis Chain Ke Zariye Se Wo Ham Tak Pahucha Woh Chain Sanad Hai.

Sanad Wa Matan Ka Example

Imam Bukhari Ne Ek Hadees Likha

 حَدَّثَنَا أَبُو اليَمَانِ، قَالَ: أَخْبَرَنَا شُعَيْبٌ، قَالَ: حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «فَوَالَّذِي نَفْسِي بِيَدِهِ، لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ»

Nabi ﷺ Ne Farmaya Qasam Bai Uski Jiske Qabza E Qudrat Me Meri Jaan Hai Tum Me Se Koi Shaks Us Waqt Momin Nahi Ho Sakta Jab Tak Woh Mujhe Apne Maa Baap Se Badhkar Na Chahe.

Is Hadees Ko Likhne K Liye Pehle Sanad Likha Ki Imam Bukhari Ko Yeh Hadees Kaise Mili Kiske Zariye Mili To Aapne Sabke Naam Likhe

Haddasana Abul Yaman
Yani Mujhse Abul Yamaan Ne Bayan Kiya Phir Unke Baad Ek Naam Likha Ki Unhone Abul Yamaan Se Bayan Kiya
Is Tarah Puri Sanad Nabi ﷺ Tak Pahuchayi

Toh Isme Haddasana Abul Yamaan Se Lekar Abu Hurairah Radialla Taala Anhu Tak Sanad Ka Hissa Hai Aur Aage Unhone Jo Nabi ﷺ Ke Hawale Se Bayan Kiya Usko Matan Kahenge..

Sabaq  3

Tadaad E Sanad Ke Etbar Se Iqsam E Hadees

Tadad E Sanad Ke Etbar Se Hadees Ke 4 Iqsam Hain

Ghareeb Hadees: 
Jis Hadees Ki Hamare Paas Ek Sanad Hoti He Us Hadees Ko Usool E Hadees Me Ghareeb Hadees Kehte Hain.

Azeez Hadees:
 Jis Hadees K Liye Hamare Paas Do Sanaden Hoti Hain Us Hadees Ko Usool E Hadees Me Azeez Hadees Kehte Hen.

Mashhur/Mustafiz Hadees: 
Jis Hadees Ki Hamare Paas Do Se Zyada Sanadein Hoti Hain Yani 3, Us Hadees Ko Usool E Hadees Me Mashhur Ya Mustafeez Hadees Kehte Hen.

Mutawatir: 
Jis Hadees K Hamare Paas Be Shumar Sanadein Hoti Hai Yani 4 Se 40 Tak, Usay Mutawatir Hadees Kehte Hain, Aur Isko Har Zamane Me Muhaddiseen Ne Riwayat Kiya Hota Hai Aur Kisi Hadees Ka Mutawatir Hona Hadees Ki Sehat Ka Sabse Aala Darja Hota Hy

Hadees Ghareeb Ki Wazahat

Jis Hadees Ko Riwayat Karne Me Koi Rawi Akela Hota Hai Aur Us Hadees Ka Dusra Koi Subut Nahi Milta Toh Woh Hadees Muhaddiseen Ki Istilah Me Gharib Kehlayegi
Jaise

حَدَّثَنَا أَبُو اليَمَانِ، قَالَ: أَخْبَرَنَا شُعَيْبٌ، قَالَ: حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «فَوَالَّذِي نَفْسِي بِيَدِهِ، لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ»

Ye Ek Hadees Bukhari Me Is Sanad Se Imam Bukhari Ne Naqal Kiya Phr

Yehi Mafhoom Ki Hadees Dusri Sanad Se Likha

 حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنَا ابْنُ عُلَيَّةَ، عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ح وحَدَّثَنَا آدَمُ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «لاَ يُؤْمِنُ أَحَدُكُمْ، حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ


Ab Ba Zahir Samne Is Hadees Ki 2 Sanad Ho Gayin To Isey Azeez Kahenge.

Is Tarah Agar 1 Hadees Par 3 Sanad Hon To Mashhur Ya Mustafiz Kaha Jayega Phir Mazid Hon To Mutawatir Me Rakha Jayega.

۔ خبر واحد:
وہ حدیث ہے ’’جس کے راوی اس قدر کثیر نہ ہوں‘

Jo Hadees Mutawatir Na Ho Usko Khabar Wahid Me Shumar Kiyaa Jata Hai
Yani

Hadees Ghareeb
Hadees Aziz
Hadees Mustafiz

Ye Teeno Khabar Wahid Ki Iqsam Hain

Halaki Ye Sabhi Apni Jagah Par Khas Ahmiyat Rakhti Hain

Sabaq  4

٥ - حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنَا ابْنُ عُلَيَّةَ، عَنْ عَبْدِ العَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ح وحَدَّثَنَا آدَمُ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «لاَ يُؤْمِنُ أَحَدُكُمْ، حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ»

٤ - حَدَّثَنَا أَبُو اليَمَانِ، قَالَ: أَخْبَرَنَا شُعَيْبٌ، قَالَ: حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «فَوَالَّذِي نَفْسِي بِيَدِهِ، لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ»

Is Pehli Hadees Me Do Asnad Hain

حدثنا يعقوب ... عن انس
حدثنا آدم ...عن انس

Or Dosri Hadees Same Matan Me Ek Sanad

(حدثنا ابو اليمان ... عن ابو هريره

Isme Total 3 Asnad Hain Yani Ye Ishqe Rasool Wali Hadees Bhi Ghareeb Nahi Hai
Pehli Sanad Hazrat Qatada Ne Hazrat Anas Se Liya

Dono Sahabi Hain. Lekin Hazrat Qatada Ko Hazrat Anas Se Isliye Lena Pada Kyunki Unhone Khud Ye Hadees Nabi ﷺ Se Nahi Suni Hogi.

Aur Aage Jo Hadees Hy Woh Hazrat Abu Hurairah Radialla Taala Anhu Ki Sanad Se Hai Uske Matan Me Halka Sa Farq Hai Yeh Farq Kyu Hota Hai Iska Jawab Deta Hu.

Nabi ﷺ Ne Jab Ye Alfaz Bayan Farmaye Tab Wahan 2 Sahabi Ka Sunna Sabit Hua.

1: Hazrat Anas
2: Hazrat Abu Hurairah 

Jab Hazrat Anas Ne Ye Hadees Bayan Kiya To Aage Wale Sabhi Raawi Mukammal Alfaz Bayan Karne Par Qadir Rahe.
Aur
والناس اجمعين 

Tak Bayan Kar Diya

Aur Mumkin Hai Jab Hazrat Abu Hurairah Radialla Taala Anhu Ne Bayan Kiya To Yeh Alfaz Aage Wale Rawiyo Me Se Kisi Ki Kami Ki Wajah Se Chhut Gaye. 

Is Tarah Itna Farq Ho Gaya.

Lekin Kyunki Pehli Hadees Dusre Ke Matan Ki Taeed Karti Hai. Isliye Jo Mukammal Hai Wo Raajeh Hai. Halaki Sanad Dono Ki Sahi Hain.

Sabaq 5

Tadad E Sanad Ke Etbar Se Quwwat E Hadees:

Kisi Ek Hadees Ki Jitni Zyada Isnad Hongi Hadees Utni Mazboot Hogi 
Mazbooti K Lihaz Se Ye Tarteeb Hogi
1: Mutawatir
2: Mashhur
3: Aziz
4: Ghareeb

Sanad Zyada Hone Se Hadees Ke Gawah (Bataur Rawi) Barh Jate Hain

Isliye Zyada Gawaho Ki Waja Se Mazbuti Ka Yaqin Zyada Barh Jata Hy.

Sabaq 6

Abhi Hamne Tadad E Sanad Ke Etbar Se Hadees K Iqsam Parhe

Ab Riwayat  Ko Sehat Ke Etbar Se Iqsam Padhenge

Kisi Riwayat Ke Sehat Ke Etbar Se 4 Iqsam Hote Hain.

1: Sahih 
2: Hasan
3: Zaeef
4: Mauzu

Phir Inme Har Ek Ke Apne Kuch Iqsam Hote Hain Wo Aage Padhaya Jayega Apne Maqam Pe In Sha ALLAH

Sahih Hadees Ke 2 Iqsam Hain

1: Sahih Lezatihi
2: Sahih Leghairihi

Tareef Sahih Lezatihi: 
Jis Riwayat Ke Sabhi Rawi Aadil, Zaabit Ho, Sanad Mutassil Ho Yani Musannif Se Lekar Nabi ﷺ Tak Sare Rawi Ek Dusre Se Jude Hue Ho, Koi Rawi Bich Se Saqit Na Ho Aur Hadees Ka Matan Ghair Shaaz Ho.

Yani Koi Rawi Kisi Dusri Hadees Ke Behtar Rawi Ki Mukhalifat Na Karta Ho.
Aisi Hadees Sahih Lezatihi Hogi

Aadil Rawi Kaun Hai?
Ans: Yani Nek Muttaqi Imaandar Ho. Kisi Fisq-O-Bidat Me Uska Naam Na Shamil Ho.

Zabit Rawi Kaun Hai?
Ans: Yani Hadeeso Ko Itne Aachhe Se Zabt Kiya Ho Ki Jab Chahe Bayan Kar De Bila Kisi Rukawat Ke.

Rawi Saqit Na Ho Matlab Sanad Me Jis Tarah Rawiyo Ke Naam Tarteeb Se Likhe Ho Unki Apas Me Mulaqat Sabit Honi Chahiye 

Agar Mulaqat Sabit Nahi Hai To Woh Ek Dusre Se Usuli Taur Pe Sanad Me Jud Nahi Sakte

To Aise Me Jab Zaid Ne Amru Se Mulaqat Kiya Hi Nahi To Usse Hadees Zaid Ko Kaise Mili? 

Aur Jab Zaid Ko Usse Milna Muhal Hua To Zarur Dono Ke Beech Koi Aur Rawi Hoga Jiska Naam Sanad Me Gayab Hai.

Apas Me Mulaqat Na Hone Ki Kayi Wajah Ho Sakti Hain:
1: Dono Rawi Alag Alag Mulk Ke Ho Aur Kabhi Ek Dusre Ke Mulk Jane Ka Ittefaq Nahi Hua.
2: Amru Ka Inteqal 50 Hijri Me Hua Aur Zaid Ki Paidaish Hi 51 Hijri Me Ho To Bhi Kaise Mulaqat Ho Sakti Hai?
Aisi Aur B Wujuhat Hain Jo Aage Behes Ke Stages Par Bataya Jayega. 

Rawi Saqit Hai To Yani Sanad Tuti Hui Hai. Mutassil Nahi Hai Aur Gayab Rawi Kaun Hai Hame Nahi Pata To Yeh B Nahi Pata Ki Woh Sachha Hai Ya Jhuta, Aadil Zabit Hai Ya Kamzor

Is Bina Pe Wo Hadees Mashkuk Ho Gayi Jisme Koi Rawi Gayab Hai. So Wo Hadees Zaeef Kehlayegi.

Pichle Sabaq Me Hamne Sahih Lezatihi Ki Definition Padhi Thi.

Sabaq 7

Sahih Leghairihi  . ٭صحیح لغیرہ٭

Puri Tareef Sahih Lezatihi Ki Hogi, Sirf Isme Rawioyn Ke Zabt Me Kami Hogi Yani Jis Riwayat Me Puri Shartein Sahih Lezatihi Ki Ho, Bas Rawi Ke Zabt Me Agar Kami Hai Magar Yeh Kami Dusri Sahih Sanad Ke Support Milne Se Puri Ho Jaaye To Wo Sahih Leghairihi Ke Category Me Aa Jayegi.

Hasan Hadees Ke Bhi 2 Iqsam Hain.

Hasan Lezatihi: .      ٭حسن لزاتہ٭

Yani Jis Riwayat Me Puri Shartein Sahih Lezatihi Ki Ho, Bas Rawi Ke Zabt Me Agar Kami Hai Ya Apni Haisiat Me Sahih Lezatihi Se Kamtar Hai. Magar Kisi Sahih Lezatihi Ki Sanad Ki Tadaad Badhane Ke Liye Isko Pesh Kiya Jaa Sakta Hai.

Hasan Legairihi: حسن لغیرہ
Jiski Sanad Me Koi Rawi Zaeef/Majhool/Mudallis Ho, Magar Dusri Sanad Se Us Rawi Ki Mutabeat Ho Jaaye.

Sabaq 8

Shaaz Wa Munkir Ki Ta’reef:

Shaaz: Koi Siqah Rawi Jab Apne Se Zyada Siqah Rawi Ki Mukhalifat Kare Tab Marjooh Hadees Shaaz Hogi Aur Raajeh Hadees Ko Mahfooz Kaha Jayega.

Hadees Munkir: Jab Koi Zaeef Rawi Kisi Dusre Siqah Rawi Ki Mukhalifat Kare Tab Marjooh Hadees Munkir Kehlayegi Aur Agli Hadees Ma'roof Hogi.

Shaaz Wa Munkir Me Ye Halka Sa Farq Hai Yaad Kar Len.

Ye Dono Zaeef Ki Qism Me Se Hain.

Sabaq 9

Shaaz Hadees Ki Misaal

Aksar Ghair Muqallideen (GM) Apne Baatil Aqeede Ko Sabit Karne Ke Liye Ye Hadees Pesh Karte Hain.

Sahih Muslim Me Maujud Riwayat ALLAH Kahan Hai Ki Sanad Is Tarah Hai:

33 - (537) حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الصَّبَّاحِ، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، - وَتَقَارَبَا فِي لَفْظِ الْحَدِيثِ - قَالَا: حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ حَجَّاجٍ الصَّوَّافِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ هِلَالِ بْنِ أَبِي مَيْمُونَةَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ مُعَاوِيَةَ بْنِ الْحَكَمِ السُّلَمِيِّ، قَالَ: بَيْنَا أَنَا أُصَلِّي مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، إِذْ عَطَسَ رَجُلٌ مِنَ الْقَوْمِ، فَقُلْتُ: يَرْحَمُكَ اللهُ فَرَمَانِي الْقَوْمُ بِأَبْصَارِهِمْ، فَقُلْتُ: وَاثُكْلَ أُمِّيَاهْ، مَا شَأْنُكُمْ؟ تَنْظُرُونَ إِلَيَّ، فَجَعَلُوا يَضْرِبُونَ بِأَيْدِيهِمْ عَلَى أَفْخَاذِهِمْ، فَلَمَّا رَأَيْتُهُمْ يُصَمِّتُونَنِي لَكِنِّي سَكَتُّ، فَلَمَّا صَلَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَبِأَبِي هُوَ وَأُمِّي، مَا رَأَيْتُ مُعَلِّمًا قَبْلَهُ وَلَا بَعْدَهُ أَحْسَنَ تَعْلِيمًا مِنْهُ، فَوَاللهِ، مَا كَهَرَنِي وَلَا ضَرَبَنِي وَلَا شَتَمَنِي، قَالَ: «إِنَّ هَذِهِ الصَّلَاةَ لَا يَصْلُحُ فِيهَا شَيْءٌ مِنْ كَلَامِ النَّاسِ، إِنَّمَا هُوَ التَّسْبِيحُ وَالتَّكْبِيرُ وَقِرَاءَةُ الْقُرْآنِ» أَوْ كَمَا قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قُلْتُ: يَا رَسُولَ اللهِ، إِنِّي حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ، وَقَدْ جَاءَ اللهُ بِالْإِسْلَامِ، وَإِنَّ مِنَّا رِجَالًا يَأْتُونَ الْكُهَّانَ، قَالَ: «فَلَا تَأْتِهِمْ» قَالَ: وَمِنَّا رِجَالٌ يَتَطَيَّرُونَ، قَالَ: " ذَاكَ شَيْءٌ يَجِدُونَهُ فِي صُدُورِهِمْ، فَلَا يَصُدَّنَّهُمْ - قَالَ ابْنُ الصَّبَّاحِ: فَلَا يَصُدَّنَّكُمْ - " قَالَ قُلْتُ: وَمِنَّا رِجَالٌ يَخُطُّونَ، قَالَ: «كَانَ نَبِيٌّ مِنَ الْأَنْبِيَاءِ يَخُطُّ، فَمَنْ وَافَقَ خَطَّهُ فَذَاكَ» قَالَ: وَكَانَتْ لِي جَارِيَةٌ تَرْعَى غَنَمًا لِي قِبَلَ أُحُدٍ وَالْجَوَّانِيَّةِ، فَاطَّلَعْتُ ذَاتَ يَوْمٍ فَإِذَا الذِّيبُ قَدْ ذَهَبَ بِشَاةٍ مِنْ غَنَمِهَا، وَأَنَا رَجُلٌ مِنْ بَنِي آدَمَ، آسَفُ كَمَا يَأْسَفُونَ، لَكِنِّي صَكَكْتُهَا صَكَّةً، فَأَتَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَعَظَّمَ ذَلِكَ عَلَيَّ، قُلْتُ: يَا رَسُولَ اللهِ أَفَلَا أُعْتِقُهَا؟ قَالَ: «ائْتِنِي بِهَا» فَأَتَيْتُهُ بِهَا، فَقَالَ لَهَا: «أَيْنَ اللهُ؟» قَالَتْ: فِي السَّمَاءِ، قَالَ: «مَنْ أَنَا؟» قَالَتْ: أَنْتَ رَسُولُ اللهِ، قَالَ: «أَعْتِقْهَا، فَإِنَّهَا مُؤْمِنَةٌ»

(Sahih Muslim Baab Tehreemul Kalaam Jild-1 Pg.381)

Pehle Aap Sab Isko Sanad Padh Len Fir Matan Bhi Dekh Le Mai Mukhtasar Iska Ikhtilafi Masla Bata Deta Hu.
Ye Sanad Hazrat Jaariyah Radialla Taalla Anhu Se Aayi Hai Aur Iska Matan Yun Hai Ki Nabi ﷺ Ne Ek Laundi Ka Eiman Parakhne Ke Liye Usse Sawal Kiya "ALLAH Kahan Hai?" To Usne Jawab Diya "Asman Me"Aur Nabi ﷺ Ne Sunkar Farmaya: "Ye Ladki Momina Hai" 

Isse GM Ye Sabit Krna Chahte Hain Ki "ALLAH Asman Me Hai"

Halaki Ye Aqeeda Baatil Hai Ki Koi ALLAH Ko Asman Par Ya Kisi Jagah Makhsus Par Maane.

Ab Jawab Mulahiza Kare:
Ye Riwayat "Shaaz" Hai.
Yani Iske Rawi Is Matan Ke Mamle Me Apne Se Behtar Rawiyo Ki Mukhalifat Kar Rahe Hain.
Aur Un Rawiyo Ki Hadees Imam Abdur Razzaq Ne Apni Musannaf Me Darj Kiya Hai. Isliye Un Behtar Rawiyo Ke Muqable Sahih Muslim Ki Ye Hadees Shaaz Ho Gayi Yani Ab Isse Dalil Nahi Pakdi Jayegi.

Ye Shaaz Isliye Ho Gayi Kyunki Iske Rawiyo Ke Zariye Bayan Karda Ye Matan Dusre Behtarin Rawiyo Ki Jamat Ke Muqable Tanha Reh Gaya.

Aur Dusre Rawiyo Ne Isse Alag Masle Ko Bayan Kiya Hai. 
"Un Behtar Rawiyo Ka Matan Ye Kehta Hai Ki Nabi ﷺ  Ne Sawal Ye Pucha Tha Ki
"Kya Tu Gawahi Deti Hai Ki ALLAH Ke Siwa Koi Mabood Nahi"?
Usne Jawab Diya: "Haan Deti Hu"
(Musannaf Abdur Razzaq Jild 9 Pg.174-175)

Aur Yehi Alfaz Dusri Bahot Sari Kutub Me Maujud Hain.

Isse Hame Pata Chalta Hy Ki Muslim Ki Hadees Shaaz Hai Aur Shaaz Hadees Zaeef Ki Ek Qism Hoti Hai Isliye Ye Zaeef Hai Aur Qabil-E-Qubul Nahi Hai Jabki Iski Mahfuz Riwayat Hamare Pas Maujud Ho.

Sabaq  10

Khabar Maqbul Ki Dusri Qism

Khabar Maqbul Ki Pehli Qism Ruwaat(Rawi/Riwayat) Ke Etbar Se Thi. Aur Dusri Qism Ma’mool Ba  (معمول بہ)  Aur Ghair Ma’mool Ba (غیر معمول بہ)   Ke Lehaz Se Hai. 

Is Tarah Khabar Maqbul Ki 4 Qisme Hain:
1: Mohkam محکم
2: Mukhtaliful Hadees   مختلف الحدیث 
3: Nasikh Wa Mansukh  ناسخ و منسوخ 
4: Mutawquf Feeh متوقف فیہ 

1: Mohkam: 
Jis Khabar Maqbul Ke Ma’aariz Koi Dusri Khabar Ya Hadees Na Mile Usey Mohkam Kehte Hain.

2: Mukhtaliful Hadees:
 Jis Khabar Maqbul Ke Ma’aariz Koi Dusri Khabar Maqbul Ho Aur Dono Riwayaton Me Ba-Tareeq Etidaal Tatbeeq Dena Mumkin Ho. Usey Mukhtaliful Hadees Kehte Hain. 
(Ye Waqt Aur Halaat Badalne Ki Wajah Se Hota Hai. Maslan Kisi Surat Me Ek Hadees Bayan Farmayi. Baad Me Kisi Hikmat Ke Sabab Usi Masle Par Dusri Hadees Bayan Farmayi Jo Pehle Wali Se Alag Nazar Aaye.Kyunki Hadees Me Bayan Hone Wale Masle Ki Wajah Amuman Nahi Likhi Hoti Sirf Masla Likha Hota Hai Isliye Apas Me Ba-Zahir Ta’aaruz Nazar Aata Hai)

Iski Misal: Nabi ﷺ Ne Farmaya, Koi Shai Kisi Ko Bimari Nahi Pahucha Sakti.. (Yani Touchable Disease Ki Tardeed Farmayi) Ek Shaks Ne Nabi ﷺ Se Guazrish Kit Hi Ki Agar Kharish Wala Oont Tandrust Se Milta Hai To Tandurust Ko Bhi Kahrish Ho Jaati Hai. Ispar Aap ﷺ Ne Farmaya: Pehle Wale Ko Kisne Kharish Pahuchayi? Is Tarah Aapne Bimari Se Bhagne Ko Mana Farmaya Hai. Yani Ye Taqdir Ilaahi Se Hai. Jis Tarah Usne Pehle Ko Paida Kiya Us Tarah Dusre Ko Bhi Paida Kar Sakta Hai.
Magar Aap ﷺ Ne Juzaami Se Bhagne Ka Hukm Farmaya Iska Sabab Ye Hai Ki Agar Juzaami Ke Ikhtilat Ki Wajah Se Dusre Ko Bhi Ibtida-E-Juzam Ho Gaya To Usko Ye Wehem Ho Jayega Ki Ye Us Shaks Juzaami Ke Ikhtilat Ki Wajah Se Hua Hai. Aur Ye Wehem Faasida Hai. Isliye Aise Wehem Se Bachane Ke Liye Isse Bhagne Ka Hukm Farmaya Hai.

3: Naasikh Wa Mansukh:
Jab Khabar Maqbul Ki Ma’aariz Khabar Maqbul Ho Aur Dono Me Tatbeeq Mumkin Na Ho Magar Tarikh Ya Nass Se Ek Ka Dusre Se Mutakhir Hona Sabit Ho To Mutakhir Yani Jo Baad Me Farmayi Gayi Usko Nasikh Aur Mutaqadim Yani Jo Pehle Farmayi Gayi Thi, Usko Mansukh Kaha Jayega.

Nasakh Ki Tareef:
Kisi Hukm-E-Sharaii Ko Kisi Aisi Dalil Se Utha Dena Jo Pichli Ke Baad Farmayi Gayi Ho, Nasakh Kehlata Hai. Aur Jo Dalil Isko Mansukh Kare Usko Nasikh Kehte Hain. 
Isko Nasikh Kehna Sirf Majaazan Hai. Haqiqat Me Nasikh ALLAH Hi Hai Iski Ek Misal Sihaah Sitta Me Kayi Jagah Hai.

Nabi ﷺ Ne Farmaya : 
Maine Tumhe Qabron Ki Ziyarat Se Mana Kiya Tha, Ab Tum Inki Ziyarat Kiya Karo Ki Ye Akhirat Ki Yaad Dilane Wali Aur Dil O Narm Karne Wali Hain. (Ibn Majah, Tirmizi)

Is Hadees Se Pata Chala Ki Pehle Nabi ﷺ Ki Aur Bhi Hadees Yaqinan Hongi Jinme Aapne Qabron Ke Talluq Se Mumaniyat Farmayi Thi.

Sabaq 11

Hadees Mutawquf Feeh:

Aisi Hadees Jiske Ma'ariz Koi Dusri Hadees Maujud Ho Aur Na To Unme Nasikh Wa Mansukh Ka Koi Qarina Ho Aur Na Kisi Dusri Tarah Tatbeeq Dena Mumkin Bane Tab Aisi Hadees Me Ham Tawquf Karenge Yani Hadeeso Par Eiman Rakhenge Lekin Unme Kisi Ek Janib Istidlal Nahi Karenge Ki Dusre Ka Inkar Lazim Aaye.

Ye Mutawquf Feeh Ki Misal Hai

1: Hazrat Fatima Radialla Taala Anha Se Riwayat Hai Ki Nabi ﷺ Se Pucha Gaya, Apke Nazdik Sabse Mehbub Kaun Hai?
Farmaya: Aisha.
Pucha Gaya Unke Baad?
Farmaya: Unke Walid (Abu Bakr)

2: Hazrat Ayesha Siddiqa Radialla Taala Anha Se Riwayat Hai Ki Nabi ﷺ Se Pucha Gaya Apke Nazdik Sabse Mehbub Kaun Hy?
Farmaya: Fatima,
Pucha Gaya Unke Baad?
Farmaya: Unke Shauhar (Ali)

(Madarijun Nabuwwa J-2)

Ye Dono Hadeesen Sahi Hain, Lekin Dono Ke Mafhoom Alag Hain Aur Inme Tatbeeq Bhi Mumkin Nahi Ki Kisko Afzaliyat Diya Jaye.

Isliye Ham Dono Par Yaqin Rakhte Hain Aur Apni Janib Se Kisi Ek Ka Faisla Nahi Karte. 
Isi Ko Tawquf Karna Kehte Hain. 
Ki Hamne Dono Hadeeso Ko Maan Liya Lekin Kisi Ek Taraf Nahi Jaayenge.

Sabaq 12

Khabar Mardood Ke Iqsam

Khabar Mardood Do Wajah Se Hoti Hai:
1: Sanad Me Ek Ya Ek Se Zyada Rawi Saqit Hon.
2: Sanad Ke Kisi Rawi Ki Dayanat Ya Zabt Par Ta’an Kiya Gaya Ho.

Rawi Ke Suqoot Ke Etbar Se Khabar Mardood Ki 4 Qism Hain:

1: Moallaq  ٭معلق٭
2: Mursal ٭مرسل٭  
3: Ma’zal  ٭معضل٭
4: Munqatay    ٭منقطع٭ 

1: Moallaq  معلق Ki Tareef: Musannaf Ne Khud Us Rawi Se Riwayat Nahi Suni Jiska Naam Lekar Wo Sanad Ko Shuru Kar Raha Hai. Yani Ibteda Me Hi 1 Ya Usey Zyada Rawi Saqit Hon Usey Moallaq Kehte Hain.

Moallaq Ki Qismen: Musannif Puri Sanad Ko Chhodkar Yun Bayan Kare 
قال رسول اللہ صلی اللہ علیہ  وسلم 
Ye Bhi Moallaq Hogi. 
Ya Kabhi Isi Tarah Musannif Direct Sahabi Ya Tabaiee Ka Naam Lekar Usse Upar Sanad Bayan Karke Hadees Bayan Kar Deta Hai.

Moallaq Ka Hukm: Moallaq Khabar Mardood Hogi Kyonki Jitney Rawi Saqit Hain, Wo Majhoolul Haal Hain, Unke Bare Me Koi Tehqiq Nahi Ho Sakti. Lehaza Moallaq Riwayat Zaeef Hogi (Jab Tak Uski Taeed Kahin Aur Se Na Ho Sake)

Note: Riwayat Me Chahe Jitna Sakht Aib Ho Sanad Me Ya Matan Me.
Agar Uski Taeed Sahih Sanad Wa Mahfooz Matan Se Ho Jati Hai To Wo Qubul Ho Jayegi.

Sabaq 13

حديث مرسل

Hadees Mursal: Mursal Ka Laghvi Maana Hai Chhoda Hua. Iski Jama Hai Maraseel مراسيل
Istelah Me Jab Koi Sanad Tabaiee Tak Pahuche Aur Fir Tabaiee Kisi Sahabi Ka Naam Liye Bagair Hadees Me Direct Nabi ﷺ Ka Qaul Ka Fayl Bayan Kar De. Toh Yeh Hadees Mursal Kehlayegi.

Yahan Tabaiee Ne Yaqinan Apne Upar Rawi Ka Naam Hazaf Kar Liya. 

Kyunki Rasoolallah ﷺ Se Khud Tabaiee Ki Mulaqat To Muhal Hai. Mulaqat Hoti To Woh Khud Sahabi Hote.

Ab Jiska Naam Chupaya,
Ehtimal Hai Wo Shaks Sahabi Bhi Ho Sakta Hai Ya Koi Dusra Tabaiee Bhi Ho Sakta Hai Jisse Isne Suna Hoga. Agar Wo Tabaiee Tha Toh Ab Us Mahzuf(Gayab Rawi/Hazaf Kiya Hua) Rawi Ne Jisse Suna Wo Sahabi Tha Ya Koi Teesra Tabaiee Ho.
Aqlan Ye Silsila Badhta Jayega.

Mursal Ka Hukm:

Ispar Muhaddiseen Ke Mukhtalif Aqwal Hain.
1: Imam Malik Ke Nazdik Ek Qaul Ahle-Kufa Ke Mutabiq Hai Yani Mursal Mutlaqan Maqbul Hogi.
2: Imam Shafaiee Ke Nazdik Agar Us Hadees Jaisi Koi Dusri Musnad(Sahabi Ki Riwayat) Mil Jaye To Ye Mursal Uski Taeed Par Qubul Ho Jayegi.
3: Hanafi Mazhab Me Agar Rawi Siqah Wa Ghair Siqah Dono Se Irsaal Karta Hai. (Yani Jiska Naam Chupaya Wo Siqah Bhi Ho Sakta Hai Aur Gair Siqah Bhi) To Aise Rawi Ki Mursal Riwayat Mardood Hai. Aur Agar Rawi Aisa Ho Jo Hamesha Siqah Se Riwayat Karta Hai To Uski Riwayat Qubul Hogi. Jaise Saeed Bin Musayyib Ki.

Sabaq 14

* Mo’zal معضل:*
Lughat Me Mo’zal Ka Maana Rokne Aur Ajiz Karne Ke Hain, Istelah Me Jab Kisi Sanad Me Ek Hi Maqam Se Do Ya Do Se Zyada Rawi Ba-Tasarruf Musannif Ya Bila Tasarruf Musannif Saqit Hon, Use Mo’zal Kaha Jata Hai. 

4: Muntaqatay منقطع : Ye Lughat Me Qatay Se Makhuz Hai, Jiske Mane Hain Ek Shay Ko Dusri Shay Se Alag Karna. 
Istelah Me Jis Sanad Me Ek Ya Ek Se Zyada Rawi Alag-Alag Jagaho Se Saqit Hon., Usey Munqatay Kaha Jata Hai.

Ye Dono Qism Bhi Zaeef Riwayat Ki Hain.

Sabaq 15

Tadlees Wa Mudallis

Tadlees Ka Lafz دلس Se Bana Hai. Iska Maana Hota Hai Andhere Ko Ujale Se Milaana. 
Kisi Sanad Me Rawi Par Jab Tadlees Ka Hukm Lagta Hai To Wahan Tadlees Ka Ye Matlab Hota Hai Ki Mazkura Sanad Me Rawi Apne Upar Wale Rawi Ka Naam Chhodkar Uske Upar Wale Rawi Ka Naam Leta Hai Ki “Ham Tak Ye Sanad Fula Se Pahuchi Hai”

Misaal: Zaid Ne Amru Se Suna, Amru Ne Zahid Se Suna, Zahid Me Aamir Se Suna. 
Zaid<Amru<Zahid<Aamir

Lekin Jab Zaid Sanad Bayan Kare To Amru Ka Naam Chhodkar Uske Upar Wale Rawi Ka Naam Le. 
ذید عن ذاھد 

Isme Zaid Ne Amru Ka Naam Chhupa Diya Aur Uske Upar Zahid Ka Naam Liya Ki Mujhe Yeh Hadees Zahid Se Pahuchi Hai.

Ya Fir Amru Apne Upar Wale Rawi Ka Naam Chhupakar Direct Aamir Ka Naam Le.
قال ذید حدثنا عمرو عن عامر 

Isme Amru Ne Zahid Ka Naam Chhupakar Direct Aamir Ka Naam Le Liya. 

Is Tarah Kahin Par Bhi Koi Rawi Apne Sheikh Ka Naam Chhupakar Uske Sheikh Ka Naam Lekar Sanad Bayan Karta Hai To Is Chhupane Ko Tadlees تدلیس Kehte Hain. Aur Aisa Karne Wale Rawi Ko Mudallis مدلس Kehte Hain.

Yani Usne Sanad Me Andhera Kar Diya Hai. 

Kyunki Sanad Me Jiska Naam Chupa Diya Gaya, Hame Nahi Pata Wo Rawi Kaisa Tha, Siqah Tha Ya Nahi, Saccha Tha Ya Nahi, Hafize Me Mazbut Tha Ya Nahi. Aur Jab Bhi Koi Mudallis Aisa Karta Hai Tab Woh Sanad Me Koi Samaat Ka Seegha Istemal Nahi Karta. Tabhi Hame Pata Chalta Hai Ki Sanad Me Kis Jagah Par Rawi Ne Tadlees Kiya Hai.
Rawi Sanad Me In Alfazon Ka Istemal Nahi Karega

حدثنا فلان 
Yani Hamse Bayan Kiya Fula Ne.

حدثنی فلان 
Yani Mujhse Bayan Kiya Fula Ne.

سمعت فلان
Yani Maine Suna Fula Se.

اخبرنا فلان 
Yani Mujhe Khabar Di Fula Ne.

انبئنا فلان 
Yani Mujhe Khabar Di Fula Ne.

قالنا فلان 
Yani Mujhse Kaha Fula Ne.

Ye Sare Seeghe Sama’at Ke Hote Hain, Yani Rawi Ne Khud Us Shaks Se Suna Hai Jiska Woh Apne Upar Naam Le Raha Hai.

Lekin Jab Woh Tadlees Karta Hai To Aise Samaat Wale Seegho Ka Istemal Nai Karta Balki Beech 

Me Lafz عن Ka Istemal Karta Hai. 
Jaise Maine Upar Misal Diya Tha 

قال ذید حدثنا عمرو عن عامر 

Yahan Amru Ne Aamir Ke Beech Tadlees Kiya Aur Zahid Ka Naam Chhupa Diya. Jabki Amru Ko Riwayat Zahid Se Hi Mili Thi, Aamir Se Nahi.

Aisa Rawi Isliye Bhi Karta Hai Ki Woh Kisi Bade Sheikh Ka Daawa Karke Shohrat Chahta Hai Ki Logon Par Zahir Ho Ki Mujhe Utne Bade Muhaddis Se Hadees Milti Hai.

So Jab Bhi Koi Mudallis Rawi Apne Upar عن Se Sanad Ko Bayan Kare, To Jaan Len Ki Wahan Par Tadlees Kiya Gaya Hai. Aur Jo Rawi Mudallis Na Ho Wo Chahe عن Se Bhi Riwayat Kare, Usme Koi Harj Nahi Hota. 

Aur Kaunsa Rawi Mudallis Hota Hai, Ye Janne Ke Liye Aage Aap Logon Ko Asma Ur Rijal Ki Kitaben Padhni Hongi.

Tadlees Ka Hukm:
Jab Bhi Kisi Sanad Me Mudallis Ne Tadlees Kiya Ho To Sanad Zaeef Ho Jayegi, Jab Tak Ki Us Hadees Ki Koi Dusri Sanad Ya Rawi Ki Mutabe’at   متابعت Na Mil Jaye.

Sabaq 15 Ki Ek Misal

Mudallis Ki An Wali Riwayat Ki Ek Misal Yahan De Raha Hu

Aksar Gair Muqallideen Imam Ke Peeche Sureh Fatiha Ko Padhna Wajib Sabit Karne Ke Liye Hazrat Ubada Bin Saamit Ki Ye Hadees Pesh Karte Hain

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ النُّفَيْلِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ مَكْحُولٍ، عَنْ مَحْمُودِ بْنِ الرَّبِيعِ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ: كُنَّا خَلْفَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي صَلَاةِ الْفَجْرِ فَقَرَأَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَثَقُلَتْ عَلَيْهِ الْقِرَاءَةُ، فَلَمَّا فَرَغَ قَالَ: «لَعَلَّكُمْ تَقْرَءُونَ خَلْفَ إِمَامِكُمْ» قُلْنَا: نَعَمْ هَذًّا يَا رَسُولَ اللَّهِ، قَالَ: «لَا تَفْعَلُوا إِلَّا بِفَاتِحَةِ الْكِتَابِ فَإِنَّهُ لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِهَا»

Abu Dawood Ki Hadees Hai Sanad Gaur Se Padh Len

Is Riwayat Ka Khulaasa Yeh Hai Ke Rasoolullah ﷺ Ne (Sahaba Radialla Taala Anhu) Se Farmaaya : Ke Shayed Tum Imam Ke Peeche Qirat Karte Ho ?

Humne (Sahaba Radialla Taala Anhu) Ne Farmaaya Ke Ya Rasool ALLAH! Hum Jaldi Jaldi Padhte Hai.

Rasoolullah ﷺ Ne Farmaaya : Sirf Sureh Fatiha Padha Karo, Kyunke Uske Be-Ghair Namaz Nahi Hoti Aur Kuch Na Padho.

(Sunan E Abi Dawud : Hadees 823)

Jawab: 
Is Hadees Se Muqtadi Par Fatiha Padhne Ko Waajib Qaraar Dene Bilkul BAATIL Hai,

Kyunke Is Sanad Me Ek Raavi Makhool  Hai, Jo Ke Mudallis Hai Aur ‘AN’ Se Riwayat Kar Raha Hai.

  مَكْحُولٍ، عَنْ مَحْمُودِ بْنِ الرَّبِيعِ

(Tabqaat Ul Mudalliseen : 46)
(Kitaab Ul Mudalliseen Lil Iraaqi : Safa 92)
(Asma Ul Mudalliseen Lil Ajami : Safa 56)
(An Nukat Li Ibn Hajar : Jild 2 : Safa 640)
(Jaami Ut Tehseel : Safa 110)
(Tauzihul Afkaar : Safa 366)

Toh Is Wajah Se Hamare Nazdik Yeh Riwayat Zaeef Ho Gayi Aur Ham Ispar Amal Nahi Karte.

Sabaq 16

Mutabe’at Aur Iska Hukm متابعت اور اسکا حکم
Tareef: Jab Kisi Sanad Me Kisi Raawi Me Kisi Qism Ka Aib Paya Jaaye, Aur Kisi Dusri Sanad Me Us Raawi Ki Jagah Koi Dusra Raawi Uski Kami Ko Pura Kar De To Ye Dusra Raawi Pehle Ka Mataaba Kehlayega. Aur Is Raawi Ka Ye Support Pehle Raawi Ki Mutabe’at Kehlayega. 

Example: Zaid Ne Amrus Se Suna, Amru Ne Zahid Se, Zahid Ne Ashraf Se Aur Unhone Kisi Sahabi Se Riwayat Kiya.
Yani Zaid<Amru<Zahid<Ashraf <Sahabi

Ab Agar Aisi Sanad Maana Ki Zahid Pe Kisi Qism Ki Jirah Lagayi Hai Muhaddiseen Ne Aur Hame Kisi Dusri Sanad Is Tarah Mil Jaati Hai Ki Koi Dusra Raawi Zahid Ki Jagah Le Le To Ye Zahid Ki Mutabe’at Ho Jayegi.
Jaise
Aarif<Aslam<Afzal<Ashraf<Sahabi

Ghaur Karen, Pichli Riwayat Me Zahid Ne Ashraf Se Hi Suna Tha, Magar Jab Zahid Par Jirah Ho Gayi To Hame Ashraf Tak Pahuchne Ka Rasta Toot Gaya.

Lekin Dusri Sanad Me Ashraf Se Afzal Ne Bhi Wohi Hadees Suni Hai. Yani Zahid Ki Jagah Afzal Ne Le Liya. To Isse Hame Pata Chala Ki Agarche Zahid Zaeef/Mudallis/Majhool Hai.

Lekin Pichli Riwayat Me Usne Jo Kuch Bayan Kiya Wo Sahih Hai Kyonki Ashraf Se Afzal Ne Bhi Wohi Chiz Suni Hai Jo Zahid Ne Suna Tha. 

Isme Afzal Jo Hai, Woh Zahid Ka Mataaba Hai. 
Yani Aslam Ne Zahid Ki Mutabe’at Kar Di Hai. 

Jis Rawi Ki Mutabe’at Kiya Gaya, Yani Jisko Support Diya Gaya, Woh Riwayat Usool-E-Hadees Ke Mutabiq  Hasan Lighairihi حسن لغیرہ   Ho Gayi.

To Hame Yahan Se Hasan Lighairihi Ki Misal Bhi Pata Chal Gayi

Sabaq 17

Ek Aur Nuqta Bata Deta Hu.

Maan Lo Dono Sanad Me Ek-Ek Zaeef Ya Majhool Rawi Maujud Hai.
Zaid<Amru<Zahid<Ashraf<Sahabi

Maana Isme Zahid Ka Hafiza Kamzor Hai Woh Zaeef Rawi Hai Yani Sanad Me Upar Se Ashraf Tak Koi Shubah Nahi Tha Magar Unke Shagird Zahid Ke Hafize Ki Wajah Se Shak Paida Ho Gaya Ki Ab Neeche Jo Riwayat Aayi Woh Zahid Ne "As It Is" Forward Kiya Hai Ya Unse Kuch Galti Ho Gayi Ho.

Aur Dusri Sanad Me Hame Is Tarah Mile
Arif<Amir<Afzal<Faisal<Ashraf<Sahabi

Isme Ashraf Se Hi Faisal Ne Bhi Wohi Riwayat Kiya Hai.
Aur Bil Ittefaq Faisal Bhi Hafize Me Kamzor Hai. 

Yani Ek Ustad Se 2 Shagirdo Ne Ek Jaisi Riwayat Bayan Kiya. Aur Bil Ittefaq Dono Kamzor/Zaeef Hain. 

Fir Bhi Riwayat Hasan Darje Ko Pahuch Jayegi Kyunki Agar Ek Se Bayan Me Galti Ho Gayi To Dusre Se Wohi Galti Nahi Hogi.

Haan Agar Faisal Ne Zahid Se Alag Masla Bayan Kiya Hota, Tab Dono Ki Baat Qubul Na Hoti Kyunki Dono Kamzor Hain, Aur Dono Ki Baate Ek Dusre Se Alag Hain To Hame Yaqin Kaise Aata Ki Galti Kaun Kar Raha Hai.

Lekin Dono Ki Baaten Ek Jaisi Hain To Hame Yaqin Hoga Ki Inki Baat Sahih Hai.

Sabaq 18

Suqoot Ke Iqsam  سقوط کے اقسام 

Rawi Ka Suqoot Kabhi Kabhi Bahot Wazeh Bhi Hota Hai, Ki Mahir Wa Ghair Mahir Dono Samajh Sakte Hain, So Koi Rawi Jab Bhi Apne Ghair Ma’aasir (Jo Uske Zamane Me Na Ho, Ya Aise Mulk Me Rehta Ho Jahan Is Rawi Ne Kabhi Safar Na Kiya Ho) Se Riwayat Bayan Kare To Har Shaks Samajh Sakta Hai Ki Beech Se Koi Rawi Saqit Hai. 
Suqoot Pehchanne Ka Tariqa Yehi Hai Ki Rawi Apne Upar Wale Rawi Ka Ham-Asr Na Ho. Ya Ek Hi Zamane Me Ho Magar Unme Kabhi Mulaqat Na Sabit Ho. 

Kyunki Ye Baaten Tarikh Se Talluq Rakhti Hain Isliye Is Fann Me Tarikh Ke Ilm Ki Bhi Zarurat Hoti Hai. 

خبر مردود بلحاظ تعن راوی

Rawi Me 10 Wujuhaat Se Ta’an Kiya Jaata Hai. Unme 5 Wajah Adalat Par Hain Aur 5 Wajah Zabt Par Hain.

Adalat Par Lagne Wale 5 Aib Darj Zel Hain.

1: Kizb
2: Matrook, It’haam-E-Kizb (Jhuti Riwayat Qasdan Bayan Karne Ki Tohmat Hona)
3: Fisq
4:  Jihalat
5: Bid’at

Rawi Ke Hifz Wa Zabt Par Lagne Wale 5 Aib Zarj Zel Hain:

1: Fehesh Ghalti
2: Ghaflat Ki Kasrat
3: Wehem Hona
4: Siqah Ki Mukhalifat
5: Su-E-Hifz (Bura Hafiza)

Inme Se Koi Bhi Aib Sanad Me Kisi Rawi Par Aa Jaaye To Sanad Zaeef Ho Jayegi. Haan Agar Uski Koi Mutabe’at Mil Jaaye To Qubul Hai.

Sabaq 19

Mauzu موضوع:

Mauzu Waza وضع Se Makhuz Hai. Jiske Mane Phenkna Ya Girana Hota Hai.  Iske Istilahi Maane Kisi Par Galat Baat Mansub Karna Hai Jo Usne Nahi Kaha Ho.

Jo Baat Nabi ﷺ Se Kabhi Na Sabit Hui Ho Usko Koi Rawi Aapka Naam Lekar Hadees Bataye To Aisi Riwayat Mauzu Yani Garhi Hui Kaha Jayega. Aur Ye Kaam Sirf Kazzab Rawi Karte Hain. Amuman Jis Sanad Me Koi Rawi Kazzab Sabit Ho Jaye Us Sanad Ko Mauzu Kaha Jata Hai.
Lekin Rawi Ke Jhutha Hone Se Mauzu Ka Hukm Qatayi Taur Pe Nahi Lagta Kyunki Kabhi Kabhi Jhutha Shaks Bhi Sach Bol Deta Hai. Lekin Hadees Ki Maarifat Rakhne Wale Aisi Surat Me Fauran Ghair Mauzu Hadees Ko Mauzu Se Mumtaz Kar Lete Hain.

Waza Ka Hukm Lagana Us Shaks Ka Kaam Hai Jiski Malumaat Wasee Ho, Jiska Zehen Achha Ho. Fehem Qawi Ho, Qaraain Waza Pehchanne Par Isko Kamil Qudrat Hasil Ho. 

Jis Riwayat Ka Mauzu Hona Sabit Ho Jaaye, Uspar Hadees (Nabi ﷺ Ka Farman) Hone Ka Yaqin Banana Haram Hai.

Sabaq 20

دلائل سمعية 

Dalail Sam’iya Kul Chaar Hain Jinki Tafseel Hasb-E-Zel Hai.

Kaunse Qism Ke Dalail Se Kaunse Ehkam Sabit Hote Hain?

1: Jiska Suboot Bhi Qatayi Ho Aur Maqsad Par Dalalat Bhi Qatayi Ho, Jaise Quran Ki Mufassar Wa Mohkam Nusoos Aur Hadees Mutawatirah Jiska Mafhoom Qatayi Ho.

2: Jiska Suboot Qatayyi Ho Lekin Dalalat Zanni Ho Jaise Woh Ayaat Jinki Taaweel Ki Gayi Ho.

3: Jinka Suboot Zanni Ho Lekin Maqsad Par Dalalat Qatayi Ho Jaise Woh Akhbar-E-Ohaad Jinka Mafhoom Qatayi Ho.

4: Jinka Suboot Aur Dalalat Dono Zanni Ho Jaise Woh Akhbar-E-Ohaad Jinka Mafhoom Zanni Ho.
(Raddul Muhtar J-1, Pg.207)

Note: Pahli Qism Se Farz Wa Haram Sabit Hoga. Dusri Aur Teesri Qism Se Wajib Aur Makrooh Tahreemi Sabit Hoga. Chauthi Qism Se Sunnat Wa Mustahab Sabit Hoga.
Aap Logo Ki Asani Ke Liye Asan Alfazon Me Likh Deta Hu Ki

Farz Usey Kahte Hain Jo Quran Ki Nass-E-Qatayi (Clear Cut) Aur Mufassar Ayat Se Ya Hadees-E-Mutawatirah Se Sabit Ho. Farz Ka Inkar Kufr Hai Isliye Iska Inkar Karne Wala Shariat Me Kafir Hai.

Wajib Usey Kahte Hain Jo Quran Ki Zanni Ayat Ya Hadees Ke Zanni (Jisme Taweel Ki Gunjaish Ho ) Dalail Se Sabit Ho. Aur Iska Munkir Kafir Nahi Hoga, Balki Sakht Gunahgar Hai. Wajib Ka Inkar Haram Hai.

Sabaq 21

Matrook: Jis Rawi Par Jaan-Bujhkar Jhuti Riwayat Lene Ki Tohmat Ho Usko Matrook Kaha Jayega. Aur Aisi Sanad Darje Me Mauzu Se Kamtar Hai. Aur Isi Tarah Aise Shaks Ko Bhi Matrook Kaha Jayega Jo Darog Goi (Fizul Baaten) Karne Me Mashhur Ho.

Munkir: Jo Rawi Hadeeson Me Kasrat Se Ghaltiyan Karne Ke Liye Mashhur Ho, Usi Riwayat Bhi Munkir Hai.
Rawi Se Kasrat Se Nisyan Ya Ghaflat Hona Sabit Ho, Uski Riwayat Bhi Munkir Hai.
Rawi Me Kizb Ke Siwa Koi Fisq (Jo Kufr Tak Na Ho) Ka Khadsha Ho, Aise Rawi Ki Hadees Bhi Munkir Hai.

Moallal: Jis Hadees Ke Rawi Me Wehem Ka Hona Paaya Jaaye Uski Riwayat Moallal Kehlayegi. (Hadees Me Koi Bhi Illat Paayi Jaaye Wo Bhi Moallal Hai)
Kabhi Aisa Bhi Hota Hai Ki Hadees Pe Aitraz Karne Wala Uspar Ma’lool Hone Ka Daawa To Karta Hai Magar Apne Daawe Par Dalil Pesh Nahi Kar Paata

Sabaq 22

Mudrajul Isnaad:

Mudraj Ka Laghvi Maana Hai Ek Shay Ko Dusri Shay Se Milana.  Agar Rawi Kisi Hadees Ki Sanad Bayan Karne Me Kisi Dusri Sanad Ko Apni Taraf Se Mila De Aisi Sanado Ko Mudrajul Isnaad Kahenge.

Maslan Kuch Shakson Ne Alag Alag Sanad Se Ek Hadees Ko Bayan Kiya, Fir Ek Shaks Ne Un Sab Ke Rawiyo Ko Milakar Ek Nayi Sanad Bana Diya Aur Use Hadees Bayan Kiya. Ye Mudrajul Isnad Hogi. 

Jaise 
عن بندار عن عبد الرحمان بن مھدی عن السفیان ثوری عن واصل و منصور و الاعمش عن ابی وائل عن عمرو بن شرجیل عن عبد اللہ قال ما قلت یا رسول اللہ ای  الذنب اعظم 

Is Hadees Ke Bare Me Waasil Aur Mansoor Aur Aamash Se Alag Alag Isnaad Thi, Kyonki Waasil Ki Sanad Me Amru Bin Sharjeel Nahi The. Jabki Mansoor Wa Aamash Ki Sanad Me The. 

Lekin Rawi Sufiyan Sauri Ne Wasil Ko Mansur Wa Aamash Wali Sanad Me Hi Jod Diya. Aur Teeno Sanad Ko Ek Bana Diya Hai. 

Dusri Wajah: Ek Rawi Ke Nazdik Ek Matan Ka Ek Hissa Ek Sanad Se Sabit Hai. Aur Wohi Matan Ka Dusra Hissa Dusri Sanad Se Sabit Hai. Magar Uske Shagird Ne Dono Sanad Ko Milakar Us Matan Ko Pura Kar Diya Aur Ek Sanad Bana Diya.

Jaisa Ki Nasai Ki Ek Riwayat Me Hai 

سفیان بن عیینه عَنْ عَاصِمِ بْنِ كُلَيْبٍ، بِإِسْنَادِهِ وَمَعْنَاهُ، قَالَ فِيهِ: ثُمَّ وَضَعَ يَدَهُ الْيُمْنَى عَلَى ظَهْرِ كَفِّهِ الْيُسْرَى وَالرُّسْغِ وَالسَّاعِدِ، وَقَالَ فِيهِ: ثُمَّ جِئْتُ بَعْدَ ذَلِكَ فِي زَمَانٍ فِيهِ بَرْدٌ شَدِيدٌ

Is Sanad Me ثُمَّ جِئْتُ بَعْدَ ذَلِكَ فِي زَمَانٍ  Ke Alfaz Aasim Ke Nazdik Nahi The  (Baqi Sare Alfaz Aise Hi The) Balki Ye Alfaz Ek Dusri Sanad Se Sabit The. Magar Ye Alfaz Aasim Ke Shagird Yani Sufiyan Ne Iski Sanad Me Milakar Majmua Bana Kar Aasim Se Hi Riwayat Kar Diya Hai.

2: Ya Aisa Ho Ki Rawi Ne Matan Ka Ek Hissa Apne Sheikh Se Aur Dusra Hissa Sheikh Ke Sheikh Se Suna Ho, Magar Bayan Karte Waqt Dono Ka Majmua Banakar Apne Hi Sheikh Ke Naam Se Riwayat Bayan Kar De. 
(Iski Aur Bhi Kayi Missal Hain Lekin Unki Zarurat Pesh Nahi Aati Isliye Mai Unhe Yahan Bayan Nahi Kar Raha, Mukhtasar Samajhne Ke Liye Ye 2 Misal Kaafi Hain.) 

Sabaq 23

مدرج کی پہچان: 

1:  Mudraj Ka Ilm Kabhi Kabhi Dusri Riwayat Se Hota Hai Jisme Mudraj Ko Mumtaz Kar Diya Gaya Ho. 
2: Aur Kabhi Raawi Ki Tasreeh Se Bhi Hota Hai Ki Is Hadees Me Is Qadar Kalaam Mudraj Hai.
3: Aur Kabhi Mahir-E-Fann Ki Tasreeh Se Bhi Hota Hai (Yani Kisi Muhaqqiq Ne Usko Bayan Kar Diya Ho)  
4: Aur Kabhi Is Baat Se Hota Hai Ki “Ye Kalaam Nabi ﷺ Ka Nahi Ho Sakta.”

Sabaq 24

المزید فی متصل الاسانید

Kisi Hadees Ki Sanad Me Kisi Rawi Ka Izafa Ho Jaaye, Yani Ek Sanad Me Jitney Rawi Hain, Unme 2 Rawiyo Ke Beech Kahin Bhi Ek New Rawi Ka Izafa Ho Jaaye Aur Badhe Hue Rawi Ki Banisbat Bagair Badhe Hue Rawi Zyada Motabar Ho. 

Maslan Ek Sanad Me 
Zaid<Amru<Haris The.

Ab Dusri Wohi Sanad Hame Is Tarah Mile Ki Usme Ek Rawi Badh Gaya Ho
Zaid<Amru<Zubair<Haris  The

Aur Hadees Me Ek Jaisa Masla Hi Bayan Hua Hai.

Aur Zubair Zabt Me Utna Achha Nahi Hai Jitney Baaqi Ke Teen Rawi Hain. 

Isko Mazeed Fi Mutassil-Ul-Asaneed Kaha Jata Hai.
Yani Ye Sanad Zubair Ke Bagair Hi Zyada Motabar Kehlayegi. 
Lekin Ye Khayal Rahe Ki Jahan Rawi Ka Izafa Ho Raha Hai, Wahan Pichle Dono Rawiyon Ki Apas Me Samaat Hona Shart Hai.
Yani Agar Amru Aur Haris Dono Ka Apas Me Sama Hona Chahiye. Tabhi Zubair Ko Ham Izafi Keh Sakenge.

Agar Amru Mudallis Hai Aur عن Kehkar Haris Se Riwayat Kare, To Pehle Hi Ye Ehtimal Aa Jayega Ki Amru Ne Tadlees Kiya Yani Koi Rawi Ka Naam Chhupaya Hai. Tab Aisi Surat Me Zubair Ko Izafi Nahi Kaha Jayega. 

Izafi Tabhi Hoga Jab Pehle Se Dono Rawiyo Ki Apas Me Mulaqat Sabit Ho. Aur Agli Sanad Me Unke Beech Koi Rawi Aa Jaaye. 

Agar Pichle Dono Rawiyo Ki Apas Me Mulaqat Na Ho Tab Fir Izafi Sanad Ko Hi Tarjeeh Diya Jayega Aur Agar Pichle Rawiyon Ki Apas Me Mulaqat Hai To Izafi Sanad Ko Kamzor Maana Jayega.

Sabaq 25

المضطرب

Al-Muztarib : Iztirab Se Ism Faa’il (اسم فاعل) Hai Aur Iska Maadah ضرب Hai. 
Iska Matlab Ye Hai Ek Dusre Se Takrana. 

Iztirab Amuman Sanad Me Hota Hai. Aur Kabhi Matan Me Bhi Hota Hai Magar Muhaddiseen Matan Ki Tabdeeli Par Iztirab Ka Itlaq Bahot Kam Hi Karte Hain.

Iski Sabse Pehli Misal Ye Hai Ki Gair Muqallideden Apne Daawe Ke Mutabiq Namaz Me Rafaydain Ko Sabit Karne Ke Liye Jitni Bhi Hadeesen Pesh Karte Hain Un Me Se Aksar Me Iztirab Hai. 

Kisi Riwayat Me Ek Rawi Maslan 2 Rakat Me Total 4 Bar Rafaydain Karne Ka Zikr Karta Hai, Toh Kabhi Kisi Riwayat Me Wohi Rawi 2 Rakat Me 6 Bar Rafayadain Karne Ka Zikr Karta Hai. 

Is Tarah Ye Matan Ka Iztirab Hai Ki Rafayadain Akhir Kitni Bar Kiya Jaaye?
Ek Hi Rawi 2 Tarah Ki Baat Kar Raha Hai.

Sabaq 26

Majhool Raawi:

Majhool (Unknown) Ka Saada Sa Matlab Hai "Jiski Pehchan Na Ho."

Ye 3 Qism Ke Hote Hain Lekin Buniyadi Qism 2 Hi Hain Aur Yahan Woh Bataya Ja Raha Hai.

Majhool Ul Ain:
Woh Rawi Jiska Sanad Me Naam Hi Mazkur Hai Lekin Uska Hamare Paas Koi Ilm Na Ho Ki Wo Kaun Tha Kahan Ka Rehne Wala Tha Kaisa Hafiza Tha Etc.

Majhool-Ul-Haal: 
Woh Rawi Jiska Naam Nasab Hame Mli Gaya Lekin Uska Haifza Kaisa Tha Uska Ilm Kaisa Tha
Yeh Hame Khabar Nahi
Toh Aisa Rawi Majhool Ul Haal Hoga.

Teesri Wajah Kisi Rawi Ko Majhool Kehne Ki Ye Bhi Hoti Hai Ki Woh Kayi Naam (Nick Names) Se Mashhur Ho Aur Alag Alag Sanad Me Uske Alag Naamo Se Confuse Hokar Muhaddis Usko Pehchan Na Sake Aur Majhul Keh Dete Hain.

 Ab Agar Hame Tehqiq Me Us Rawi Ki Shinakht Mil Gayi To Ham Majhool Nahi Kahenge. 
Majhool Ka Hukm:  Majhool Ki Shinakht Ho Jaaye Ki Wo Siqah Suduq Rawi Hai To Riwayat Qubul Hai Warna Zaeef Hai. 

Ya Phir Riwayat Kisi Mutabeat Ke Milne Par Qubul Hogi.




Sabaq 27

Mub'ham Rawi:

Agar Kisi Sanad Me Rawi Ke Naam Ko Wazeh Nahi Kiya Gaya Aur Uski Jagah Isharatan Alfaz Istemal Hue Hon. 
Maslan
اخبرنی فلاں
سمعت فلاں
قال صاحب لنا
Wagairah

Toh Is Tarah Rawi Ka Naam Chhupa Diya Gaya Aur Ham Uski Tehqiq Nahi Kar Sakte. Chhupa Hua Rawi Zaeef  Bhi Ho Sakta Hai Isliye Ehtimal Par Aisi Hadees Ya Koi Bhi Riwayat Zaeef Ho Jaayegi. Jab Tak Us Rawi Ka Ta'ayyun Na Ho Jaaye. 

Baaz Muhaddiseen Ka Qaul Hai Ki Agar Kisi Siqah Rawi Ne Aisa Kaam Kiya Hai To Qubul Kar Liya Jayega Kyunki Wo Kisi Ko Dhoka Nahi Dega Ki Zaeef Ka Naam Chhupa De. 

Lekin Iska Jawab Ye Hai Ki Mumkin Hai Zaid Ne Agar Amru Ka Naam Chhupaya, Zaid Ki Nazar Me Amru Siqah Tha Lekin Baaqi Logo Ke Nazdik Amru Siqah Nahi Hai Isliye Baaqiyo Ke Nazdik Zaeef Me Hi Shamil Hoga.

Isliye Aisi Riwayat Har Surat Me Rawi Ke Ta'ayyun(Fixing) Ke Bagair Zaeef Hi Hogi. 

Haan Baaz Sanad Me Is Tarah Aata Hai Ki 
ذید عن ابیہ
عمرو عن ابیہ

Zaid Ne Apne  Walid Se Riwayat Kiya 
Amru Ne Apne Walid Se Riwayat Kiya

Ab Agar Zaid Ya Amru Dono Mashhur Rawi Hain To Dono Ke Walid Ka Naam Bhi Asmaur Rijal Ki Kutub Me Mil Jayega Aur Ham Jaan Lenge Ki Unke Walid Siqah The Ya Nahi. Is Tarah Agar Ta'ayyun Ho Jaye To Riwayat Qubul Ho Jayegi. 

Ta'ayyun Na Ho Sake To Riwayat Zaeef Hai.

Sabaq 28

Mubtada (Bidati) Rawi

Yani Jispar Bidat Ka Fatwa Laga Ho Ye Fatwe 2 Qism Ke Hote Hain.

1: Wo Bidat Jinse Kufr Lazim Aata Hai.
2: Wo Bidat Jinse Fisq Lazim Aata Hai.

Ab Inki Wazahat:

1: Wo Bidat Jinse Kufr Lazim Aata Hai: 

Isme Muhaddiseen Ka Qaul Ye Hai Ki Unki Riwayat Mutlaqan Tark Nahi Ki Jayegi Kyunki Baaz Awqat Tassub Ki Waja Se Bhi Kuch Log Aisa Fatwa Laga Dete Hain. 

Isliye Jo Bidati Rawi Kisi Hukm E Sharai Zaruri Mutawatir Ka Inkar Karta Ho Ya Iske Khilaf Aqeeda Rakhta Ho, Sirf Uski Hadees Radd Ki Jayegi Iske Siwa Qubul Kar Li Jayegi.

2: Wo Bidat Jinse Fisq Lazim Aata Hai.: 

Jo Bidati Rawi Aisi Riwayat Bayan Kare Jo Uski Kisi Bidat Ki Taeed Karti Ho, Tab Uski Riwayat Zaeef Ho Jayegi. Agar Uski Bayan Karda Riwayat Uski Bidat Ke Mawafiq Nahi Hai To Riwayat Qubul Ho Jayegi.

Sabaq 29

Su-E-Hifz/Bura Hafiza : سوء حفظ

Us Rawi Ko Kehte Hain Jo Bayan Karne Me Galtiyan Zyada Karta Ho Aur Sahi Baat Kam Bayan Karta Ho.

Ye Do Qism Ke Hote Hain:

1 Lazim: Us Rawi Ko Kehte Hain Jo Rawi Ke Sath Hamesha Har Halat Me (Yani Uski Acchi Yaddasht Aur Buri Yaddasht Dono Me) Sath Raha Ho, Aise Rawi Ko Baaz Muhaddiseen Shaaz Bhi Kehte Hain.

2 Mukhtalit: (مختلط)
Us Rawi Ko Kehte Hain Jispar *Ikhtilat Ki Jirah Lagayi Gayi Ho. Ikhtilat Ke 2 Maane Hain, 
Mentally Disturbed, Memory Lost. 

Iska Hukm Ye Hai Ki Jo Hadeesen Us (Mukhtalit) Rawi Se Uske Ikhtilat Se Pehle Riwayat Ki Gayi Hain, Wo Mehfuz Aur Maqbul Hongi Aur Jo Uske Ikhtilat Ke Baad Riwayat Ki Gayi Hain Wo Gair Mehfuz Gair Maqbul Hongi.

Iska Farq Is Tarah Kiya Jata Hai Ki Us (Mukhtalit) Rawi Ke Jo Shagirdon Ki Riwayat Uske Ikhtilat Se Pehle Sabit Hain (Dusri Isnaad Se Jinka Sahih Hona Mashhur Ho) Unhi Shagirdon Ki Riwayat Qubul Hogi. 

Jo Rawi Ki Riwayat Ikhtilat Ke Baad Hain Woh Sari Riwayat Us Sanad Se Zaeef Hongi 

Yani Qadeemul Sama Shagird Ki Riwayat Qubul Hai Aur Jadeedul Sama Shagird Ki Riwayat Zaeef Hai.

Sabaq 30

Imam Tirmizi Ka Qaul هذا حديث حسن صحيح Ki Wazahat

Imam Tirmizi Ki Ye Adat H K Jab B Woh Kisi Hadees Ko Naqal Karte Hain To Us Hadees Ka Apne Nazdeek Hukm Bayan Karte Hain K Wo Hadees  Sahih Hai Ya Hasan Hai Ya Zaeef H , Unhi Hukmon Me Se Woh Ek Hukum Lagate Hain Haza Hadees Hasan Sahi' Ye Hadees Hasn Sahi Hai

Sahi Hadees Ki Sharait Alag Hoti Hain
Hasan Ki Sharait Alag Hoti Hain
Aur Sahih Hadees Hasan Hadees Per Foqiyat Arkhti Hai

Chunke Ek Hi Hadees Per Jab Do Hukum Lagae Ja Rahe Hai To Iska Kia Matlab Hai
Baaz Log Ye Aetraz Karte Hain K Farq Ka Kiya Hua, Uski Wazahat

Imam Tirmizi Jab Kisi Hadees Ko Likte Hai Aur Jab Woh Yun Farmate Hain,  Haza Hadees Hasan Sahih,  

,Toh Us Hadees K Mutabiq Wo Apni Or Dosre Muhadisen Ki Raaye Ko Bhi Jama Karte Hain Or Ek Hi Jumle Me Dono Hukmo Ko Bayan Kardete Hain

Maslan 

Imam Tarmizi Ne Jo Hadees Likha Usme  Jo Sand Naql Ki, Imam Tirmizi K Ilawa Dosre Muhaddiseen Ne Jab Us Sanad Ke Rawiyon Per Tehqeeq Kiya Mumkin H Dusre Muhaddiseen K Nazdeek Us Hadees Ki Sanad Ke Rawiyon Me Koi Nuqs Ho Kami Ho Zabt Ki Kami Ho Isi Wajah Se  Unke Nazdeek Wo Sand Hasan Ke Darje Ko Pohnchi Aur Baaz Muhaddiseen Ke Nazdeek Sab Rawi Adil Zabit Nikle To Unke Nazdeek Wo Hadees Sahi Ko Pohnchi 
Isliye Jab Imam Tirmizi Aisi Hadees Ko Naql Karte  Hain To Dono Hukum Bayan Farma Dete Hain Iska Matlab Yeh Hova K Baaz Muhaddiseen K Nazdeek Ye Hadees Hasan Hai Aur Baaz K Nazdeek Sahi Hai
Dusri Wajah

Imam Ibne Hajar Askalani, Nukhbatul Fikr Me Bayan Farmate Hain Ke Ye B Mukin H Imam Tirmizi Jis Hadees Ko Ek Sanad Se Likh Rahe Hain Mumkin Hai Us Hadees Ki Dusri Isnad B Maujud Ho Un Me Se Kuch Isnad Hasan Hain Or Kuch Isnad Sahi Hain Isliye Imam Tirmizai Us Hadees Per Dono Hukum Laga Dete Hain Ke Ye Hadees Hasan B Hai Or Sahi B Hai                        
Aur Ye Nuqta Hamesha Yaad Rakhe
Koi Bhi Muhaddis Kisi Bhi Hadees Ke Bare Me Ya Kisi Bhi Rawi Ke Bare Me Koi Hukm Jaari Kare
To Hame Sirf Itne Par Apni Tehqiq Ko Nahi Khatam Karna Hai. Jab Tak Ki Wo Jamhuriyat Se Na Sabit Ho Jaaye. 

Har Muhaddis Apni Hi Tehqiq Ke Mutabiq Hukm Lagata Hai  Aur Isiliye Dusre Muhaddiseen Se Ikhtilaf Bhi Hota Hai. 

Yahan Bas Ek Qaul Ki Wazahat Pesh Ki Gayi Hai.

Sabaq 31

Khabar Ba-Haisiyat-E-Isnaad

Isnad Ki Haisiyat Se Khabar Ki 3 Qism Hain 
1: Marfoo مرفوع
2: Mauquf موقوف
3: Maqtoo مقطوع

Marfoo: Jiski Sanad Mutassil Nabi ﷺ Tak Pahuch Jaye Wo Marfu Hai.

Iske Mazeed 3 Iqsam Hain:

1: Marfu  Qauli Tasreehi مرفوع قولي تصريحي *

Jisme Sahabi Khud Nabi ﷺ Se Sunne Ka Daawa Kare Ki Maine Ye Hadees Nabi ﷺ Se Suna Hai.

2: Marfoo Fe'li مرفوع فعلي

Jisme Sahabi Yeh Daawa Kare Ki Maine Fula Kaam Karte Hue Nabi ﷺ Ko Dekha.

3: Marfoo Taqriri: مرفوع تقريري

Jisme Sahabi Ye Bayan Kare Ki Mai Fula Kaam Kar Raha Tha Nabi ﷺ Maujud The Ya Aapne Dekha Aur Mujhko Isse Mana Nahi Farmaya

Yani Aapne Uske Jaez Hone Ka Iqrar Kar Liya.

Sabaq 32

Khabar Mauquf (خبر موقوف) :

Mauquf Waqf Se Hai, Jiske Mane Hain Theherna. Ya Chup Chap Khade Hona. 

Istelah Me Agar Sanad Sahabi Tak Jaakar Khatm Ho Jaye Aur Ye Maana Paaya Jaaye Ki Isme Jo Kuch Bayan Hua Hai Wo Qaul Ya Fayl Ya Taqrir Sahabi Ka Hai To Ye Khabar Mauquf Kaha Jayega.

Khabar Maqtu (خبر مقطوع):

Maqtu, Qatay Se Hai, Jiske Mane Hain Kaatna Ya Alga Karna.

Istelah Me Sanad Agar Tabiee Ya Tabe-Tabaiee Ya Iske Neeche Tak Hi Ruk Gayi Aur Ye Maana Paaya Jaye Ki Isme Jo Kuch Manqul Hai Wo Qaul Ya Fel Ya Taqrir Neeche Ke Rawi Ki Hai (Yani Nabi ﷺ Ki Ya Sahabi Ki Nahi Hai) To Isey Maqtu Kaha Jayega. 

Yahan Maqtu Aur Munqatay Ke Farq Sabit Ho Gaya Ki Munqatay Me Agarche Sanad Neeche Ruk Jati Hai Lekin Uska Matan Nabi ﷺ Se Mansub Hota Hai. 

Jabki Maqtu Me Matan Bhi Neeche Ke Rawi Ka Qaul Ya Fayl Ya Taqrir Hoga.

Asar اثر : 

Istelah Me Mauquf Aur Maqtu Ko Asar Kaha Jata Hai.
Musnad: Jo Sanad Sahabi Tak Marfuan Pahuch Jaye Yani Puri Sanad Me Ittisaal (اتصال) Ho Ya Bazahir Ittisaal Ho,
(Yani Agarche Tehqiq Me Inteqa Hone Ki Gunjaish Ho) Wo Musnad Hogi. 

Sahaba Ki Riwayato Ko Ek Ek Sahabi Ke Naam Se Alag Karke Ek Jagah Par Jama Kar Dena, Is Tarteeb Ko Bhi Musnad Kehte Hain.
Iske Alawa Tabaiee Ya Tabe-Tabaiee Tak Pahuchi Hui Riwayat Ko Musnad Nahi Kaha Jayega.

Sabaq 33

Sahih Sanad Me Rijal Ki Tadad Ke Etbar Se Kam Ya Zyada Aala Hone Ke Bare Me:
Ye 2 Qism Ke Hote Hain:

1: Uloo Mutlaq علو مطلق    
2: Uloo Nasabeeعلو نسبی    

1: Uloo Mutlaq علو مطلق    : 
Ek Hi Hadees Kayi Isnaad Se Nabi ﷺ Tak Mutassil Sabit Hon Magar Unme Se Ek Sanad Ke Rijal Dusri Sanad Ke Rijal Se Kam Hain (Yani Sanad Chhoti Hai) To Kam Rijal Wali Sanad Uloo Mutlaq Kehlayegi Aur Zyada Rijal Wali Sanad Nuzool Mutlaq Hogi. (Ye Khayal Rahe Ki Hadees Mauzu Na Ho) 

2: Uloo Nasabeeعلو نسبی    : 
Agar Imam-E-Hadees Tak (Jisme Fuqahat, Zabt, Wagairah Sifaat Maujud Hon, Jaise Sho’ba, Malik, Sufiyan Sawri, Imam Shafaiee, Imam Bukhari Etc) Ek Hi Hadees Ki Muta’addid Isnaad Hon, Aur Ek Sanad Ke Rijal Dusri Sanad Ke Rijal Se Kam Hain To Kam Rawi Wali Sanad Ko Uloo Nasabi Kaha Jayega Aur Zyada Rawi Wali Sanad Ko Nuzool Nasabi Kaha Jayega.

Sabaq 34

Do Shakhson Ka Ham-Naam Wa Ham-Sifat Hona:

Ek Rawi Do Shakson Se Riwyat Karta Ho, Aur Dono Ke Baap Aur Dada Ke Naam Bhi Ek Jaise Hon, Dono Ki Nisbat Bhi Ek Ho Aur Unme Sifat Se Bhi Farq Na Kiya Jaa Sake, 
To Aisi Surat Me Farq Is Tarah Kiya Jayega Ki Rawi Ko Jiski Sohbat Zyada Hasil Hogi Wohi Murad Liya Jayega. 

Aur Agar Sohbat Me Bhi Dono Barabar Hon To Fir Qareena Zann-E-Galib Se Kaam Liya Jayega ( Kaam Muhaqqiqeen Ka Hai)

Dono Me Farq Karna Us Waqt Zyada Zaruri Ho Jata Hai Jab Ek Rawi Zaeef Aur Ek Siqah Ho. 
Baaqi Agar Dono Hi Rawi Siqah Hain To Phir Koi Bhi Murad Lijiye Koi Nuqsan Nahi. 
Jaise Sahih Bukhari Me Riwayat Hai 

بخاری عن احمد عن ابن وھب

Isme Ahmad Ka Koi Ta’ayyun Nahi Hai Ye Kaunse Ahmad Hain. Isliye Ya To Yahan Par Ahmad Bin Saleh Murad Liya Jaye Ya Fir Ahmad Bin Eisa (Dono Imam Bukhari Ke Sheikh Me Se Hain) Kyunki Dono Siqah Hain. Isliye Agar Farq Na Bhi Ho Sake To Koi Harj Nahi.

Isi Tarah Ek Aur Riwayat Hai:
*بخاری عن محمد عن اھل العراق٭

Isme Bhi Muhammad Gair Mansub Hain. Isliye Yahan Ya To Muhammad Bin Salam Murad Honge Ya Fir Muhammad Bin Yahya Zehli. 

Ye Dono Bhi Siqah Hain Isliye Imtiyaz Na Karne Par Bhi Koi Harj Nahi.

Sabaq 35

Alfaz Adaa-E-Hadees:

1: سمعت و حدثنی
2: اخبرنی و قرات علیہ
3: قری علیہ و انا اسمع 
4: انبانی 
5: ناولنی
: کتب الی بالاجازۃ6
: عن7

Isme سمعت  Rawi Ki Apne Sheikh Se Samaat Ke Liye Sabse Wazeh Seegha Hai, Aur Ye Rawi Ki Tanha Sama’at Par Dalalat Karta Hai. Jabki حدثنی Me Kabhi Kabhi (5-6%) Ehtimal Hota Hai Ki Rawi Ne Tadlees Kiya Ho. Lekin Amuman Isko Sama Par Hi Mehmool Kiya Jata Hai. 

Akhbarni Ke Maane Bhi Wazeh Hain Ki Hame Khabar Di Aur Ye Bhi Samat Ka Seegha Hai. 

3 Aur 4 Bhi Isme Samaat Ke Seeghe Hain.
5: Agar Sheikh Ne Apne Shagird Ko Apna Asli Nuskha (Manuscript) Dekar Usse Riwayat Naqal Karne Ki Ijazat De Diya To Isey مناولہ Kehte Hain. 

Aur Jab Aisi Surat Me Rawi Riwayat Karta Hai To ناولنی  Ka Seegha Istemal Karta Hai. 

Isme Riwayat Ki 2 Sharte Hoti Hain:

1: Ustad Apne Shagird Ko Nuskha Dete Waqt Ye Ijazat De Ki Ye Fula Shaks Se Meri Riwayate Hain, Tum Mujhse Isko Riwayat Karo. 

2: Sheikh Apne Shagird Ko Is Nuskhe Ka Malik (Permanently) Bana Deta Hai . 

: کتب الی بالاجازۃ6
Agar Is Seeghe Ke Sath Riwayat Milti Hai To Ye Dekhna Hoga Ki Us Ijazat Ka Koi Suboot Maujud Hai Ya Nahi.

: عن7
Lafz An Ke Bare Me Pehle Bhi Bataya Ja Chuka Hai Ki Agar Isse Riwayat Karne Wala Mudallis Hai To Riwayat Zaeef Ho Jayegi Aur Agar Ghair Mudallis Hai To Isko Sama Par Hi Mehmul Kiya Jayega.

Sabaq 36

Muttafiq Wa Mutafarriq Rawi:
Agar 2 Rawiyon Ke Naam, Unke Baap, Dada Ke Naam Aur Kunniyat Aur Nisbat Bhi Ek Hon, Lekin In Dono Rawiyo Ki Shaksiyat Alag Ho Tab Aise Rawiyon Ko Muttafiq Wa Mutafarriq Rawi Kaha Jata Hai.

Agar Aise Kisi Rawi Ka Zikr Kisi Sanad Me Hame Milta Hai To Ham Uska Ta’ayyun Is Tarah Karte Hain Ki Mazkura Sanad Me Wo Rawi Ka Sheikh Kaun Hai Aur Uska Shagird Kaun Hai? Phir Is Detail Ko Same Rawi Ke Naam Me Kutub-E-Rijal Me Check Karenge Ki Usme Bhi Matluba Rawi Ke Wohi Sheikh Aur Wohi Shagird Ka Naam Diya Ho. 

Sabaq 37

Tabqaat-E-Riwaat:

Yani Rawi Mudallis Hai Ya Ghair Mudallis, Taki Is Ilm Se Riwayat Ke معنعن Hone Par Bhi Sahi Hukm Lagaya Ja Sake Ki Isme Tadlees Kiya Gaya Hai Ya Nahi.
Sabaq 38

Ruwaat Ki Paidaish Wa Wafat:
Rawiyon Ki Paidaish Wa Wafat Ka Zamana, 
Iske Ilm Se Us Shks Ke Daawe Ki Asl Haqiqat Malum Hoti Hai Jo Kisi Sahabi Ya Tabaiee Se Mulaqat Karne Ka Daawa Karta Hai. Magar Haqiqatan Nahi Hota.

Ruwaat Ke Sheher Wa Watan Ka Ilm:
Unke Sheher Wa Watan Ka Ilm,Is Ilm Se Do Ham-Naam Rawiyo Ko Unke Apne Apne Sheher Ki Janib Mansub Kar Dene Se Dusre Se Mumtaz Hote Hain Aur Shak Ki Gunjaish Nahi Hoti.

Sabaq 39

Ahwal-E-Rawi: 

Rawiyo Ke Halaat, Yani Woh Aadil Hai Ya Majrooh Hai Ya Majhool Hai? Jab Tak Iska Ilm Na Hoga Tab Tak Hadees Par Sehat Ya Adm-E-Sehat Ka Hukm Nahi Lagaya Ja Sakta.


-Sharah Nuqbatul Fikr

END

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73 Me 1 Kaun 73 Sects Hadith Scan pages Aashure Muharram kay roze maahe muharram ki fazilat Abdal Gaus Qutub Hadees E Abdaal Abu Hurayra Two Vessels of Knowledge 60 Hijri Afzaliyat E Siddique E Akbar Al Malfooz pe aitraz ka jawab Murde Kafan kay Saath Milte hai All About Yazeed Ashraf Ali Thanvi Kay Dada Aur Qasim Nanatvi Maut Kay Baad Aagaye Bareli Waseela Caliphate In Islam Chand Ka Masla dua Farooque Khan Expose Deobandi Munazir Farooque Khan Razvi Munazra Sharait Fazail E Abu Baqr Siddique Fazail E Ahle Bait E Paak Fazail E farooque e azam Fazail E Hazrat Usman E Gani Fazail E Maahe Ramzan Fazail E Sahaba Fazail Manakib Khulfa Rashideen Fazail Wa Masail E Sehri Gairullah Se madad Haath Kan Tak Uthana Hayat Un Nabi ﷺ Hazrat Abu Baqr Wa Umar Kay Fazail Hazrat Ayesha Aur Ilme Gaib Huzoor Ki Shafat iftar ki fazilat Imam Hasan Aur Imam Hussain kay Fazail Intercession of Holy Prophet Ismail Dahelvi Ki Gustakhi Ismail Dahelvi Nabi ka Khayal aana itikaf in ramzan itikaf ka sawab itikaf ki ahmiyat Itikaf Ki Fazilat Kabr pe azan dena Kabr pe Jaana Kayamat Kay Din Makam E Mustafa Khalifa Rashideen ki Fazilat Khatme Nabuwat hadith Khilafah 30 Years Khilafat E Rashida Khulfa Rashideen Kya Musalman Shikr Kar Sakta hai Kya Nabi ne azan nahi di Kya Waseela Jaiz Hai laylatul qadr Makam E Mehmood Mazar par Chadar Dalna Mazar pe Chadar Chadana kaisa ? Mazar Par Phool Dalna Mukhtar Thaqafi Munafiq Ki Namaz E Janaza Nabi Ne Padhayi ? Munkareen E Hadees Inkar E Hadees Ka Fitna Musafa karna Shake Hands Nabi Ka Waseela Lena Kaisa Nabi Ko Diwar Kay Piche Ka Ilm Nahi Nabi Ne Allah Ka Deedar Kiya Namaz Iqamat Me Kab Khade Hona Chahye Namaz Me Huzoor Ka Khayal Namaz Me Nabi Ka Khayal Aana Kaisa Nida Ya Rasoolullah Pant Fold Karke Namaz padhna Qurbani 03 Din Ya 04 Din Ramzan Ka Chand Ramzan Kay Fazail Roze Kay Fazail SALAT AL TASBEEH Salat Ut Tasbeeh Namaz hadith Shabe Baraat Topic Shabe Qadr Shafat E Nabi Shafat E Rasool Shahadat E Imam Hussain Ki Peshangoyi Shan E Awliya Shan E Aulia Ubaidullah Ibn Ziyad ne jo Kiya yazeed kay Kahne pe Kiya Virtues of Shabe Qadr Waba Kay waqt azan dena Waseela Waseela Biddat Hai Waseela Shirk hai

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