اقرأ باسم ربك الذي خلق

Kya Zaif hadith Dalaail ke taur par Islam me li ja sakti hai ?

Hadith ki boht kisme hoti hai. Mukhtasar andaz me chaar (4) tarah ki hadith hoti hai. Wo hai
1) SAHIH  (Sabit)
2) HASAN (acha)
3) ZAIF (kamzor)
4) MAUDU(ghadi hui,manghadant)
 Zaif Riwayaat: HAdiths ke shariat me, Zaif riwayaat wo hoti hai jo na-qabil e qubool aurmardood(inkaar ki hui) hadiths hoti hai. Misal ke taur par; dekhye, Tayseer Mustalah al-Hadith (Pg 62) .
Kuch log hai jo kahte hai ki ye bilkul jayz hai Zaif hadith ke upar amal karna, Fazaail e aamal ki baunyad par, lekin ye Jumhoor (aksar) ulma ke mutabik sahih nahi hai .
Ahkaam aur Aqeedah me, Zaif  hadith na-qabool kiya jata hai sabhi ulmae ke mutabik lekin kuch ulema Fazaail ke muamle me Zaif hadith qubool kar lete hai, lekin kuch sharte lagane ke baad:
Pahli shart: Wo boht KAmzor nai hono chaiye; wo jhuto, ghadne walo aur boht badi galti karne walo ki riwayat nahi honi chaiye. [ Is haalat pe Ijma hai]

Dusri shart: Ye aam taur par subut ke mutabik honi chaiye  .
Teesri shart: Uspe amal karte waqt ye yakeen nahi karna chaiye ke ye amal achi tarha se qayam ya sabit hai . [See: Al-Qaul al-Badee Fi Fadhal al-Salat Alal Habeeb al-Shafee’ Pg 258] 
Chauthi shart: Jo uspal amal karta hai usko ye yakeen karna chaiye ke ye zaif hadith hai .[Tabiyeen al-Ajab bima warad fi Fadhail rajab by Ibn Hajr, Pg 72] 
Panchwi shart: Use ek ache amal ka zikr karni chaiye Jo ki Shariat ke buniyad maise ho.
Chathi shart: Wo Zaif hadith kisi Sahih hadith ki wazahat karne ke liye shumar nahi karna chaiye . [See: Hukam al-Amal bil Hadith Al-Da’eef fi Fadhaail al-A’maal by Abu al-Yasar Ashraf bin Sa’eed Al-Misri (pg 55)] .
In halat pe amal karne ke liye, ye zaruri hai ke us hadith ke sanad(silsile) aur Takhreej pe Tahkeek ki jaye, jab tahkeek ho jae aur upar ki shart puri ho jae sirf tab hi us Zaif hadth ko liya jayega.
Dusre ulema ke giroh Zaif hadith pe amal karne ke haq me bilkul nahi hai chahe wo Aaqaid aur ahkam me ho ya Fazail aur Manaqib me ho, aur in ulema ke giroh ki tahkeek Sahih hai aur Haq ke nazdeek hai Kyuki ye Quran , Sunnah aur Ulemao ke Jumhoor(Ijma) se sabit hai .

IMAM MUSLIM, ne apni kitab ke muqaddimah mein kayi saboot diye hain jo batati hai ki fadhail me Zaif hadith lena galat hai . Jabki dusri Raae(opinion) jo ki fazaail me Zaif hadith qubul karne ko kahte hai us raae ki Quran wa Sunnah se Himayat(support) nahi milti.
Ye kuch dalaail hai in un giroh ke ulema ki jo Zaif hadith ka inkaar karte hai Fazaail aur Ahkaam me:
QURAN SE DALAIL :
Zaif hadith me ye shak hota hai ki shayad wo sabit na ho. Matlab hame ye pakka nai pata hota ki ye RasoolAllah ﷺ se sabit hai ki nai aur Allah swt farmate hai
Jiss baat ki tumhe ilm hi na ho uss kay peechay mat pado. Kyu ki tumhare kaan aur aankh aur dil inn mein say her aik say pooch-taach ki janey wali hai.

[Al-Isra: 36]
Hadith se dalail
RasoolAllah ﷺ ne farmaya: Jo chize Halal hai wo bata diya gaya hai aur jo chize Haraam hai wo bata diya gaya hai, aur undono ke bich chize hai jinpar shak hai jo boht se log nahi jante.Jo aadmi apne aap ko aisi cheezo se bachata hai jo shaq aur shubhat paida kare woh apni deen ki hifazat karta hai aur apne aap ki hifazat karta hai,aur jo shaq aur shubhe waali cheez par amal paira hota hai woh haraam ki taraf chala jaata hai,usi tarah jis tarah ek charwaha apni jaanwaro ko charata hai kisi ki aurki zameen ke paas yeh laazim hai ki woh usme pad jaye .

[Saheeh Muslim: Bk 10, H. 3882]
Kyuki Zaif hadith me shak-shuba hota hai, isliye, is hadith ke mutabik, Jo ispe amal karta hai wo Haraam chizo pe apna amal khatm karta hai . Isliye hame is hadith par amal karte hue shak-shuba wali chize ek kinare par rakh deni chaiye .
Sahaba ikaraam aur Ulmao se Dalaail
Is giroh ke qabil ahtram Aalim ke athaar se dalai jisse ye sabit hota hai ki in aalimo ne Zaif hadith se Dalaail nahi liye .
1) RasoolAllah s.a.w. ke Sahaba se riwayat hai ki Abdullah bin Abbas r.a. Mursal riwayat sunna tak ittefak nahi karte the. [See: Muqaddimah Muslim H. 21, & Al-Nakat ala Kitaab Ibn as-Salaah: 2/553]
Iska matlab ki Abdullah bin Abbas r.a. Mursal Riwayat qubool nahi karte the, agar wo Fazaail me ho fir bhi .
2) Imam Muslim ne ek baar kaha (jiska khulasa hai ki): Zaif hadith kabil e qubool nai hai kisi bhi surat me chahe woAhkaam ke liye ho, ya Targheeb-o-Tarheeb(Fazaail) ke liye .

 [Ref: Muqaddimah Sahih Muslim Vol 1, Pg 185, 186 with the Sharh of al-Nawawi 127_ 123/1]
3) Hafiz Ibn Rajab al-Hanbali ne kaha: Imam Muslim ne jo apne kitab ke muqaddimah  me kaha hai uska matlab ye hai ki Targheeb-o-Tarheeb (Fazaail) me bhi, hadith ke riwayati wo hone chaiye jo Ehkam(sadik,sachhe riwayatio) se riwayat karte hai . [Sharh Illal al-Tirmidhi Vol 1, Pf 74]
4) Imam Sa’d bin Ibraheem ne kaha:  Sirf Siqqah riwayatio ko RAsoolAllah s.a.w. ki hadiths  riwayat karni chaiye. [Muqaddimah Sahih Muslim published by Darul-Salam: 31]

Is baat se hame pata chala ki Imam Sa’d bin Ibrahim Zaif aur gair-kabile aeitbar raawio se dalaail nahi lete the .
5)Abu Bakr ibn al-‘Arabi ne kaha ki Ye bilkul jayz nahi hai ki zaif hadith ke binah par amal kiya jaye ya to Fazaail ke muamle me ya dusri surat me . [See Tadreeb al-Raawi, 1/252.]
6)  Abu Ishaaq Ibraheem bin Eesa al-Talqani ne ek baar Munqati’ Fazaail ki hadith Abdullah bin al-Mubarak ko riwayat ki, lekin  unhone(Abdullah bin al-Mubarak ne) Inkaar kar diya Tankeed(criticize) karte hue . [See: Muqaddimah Sahih Muslim Pg 11]
7) Ibn Lahi’ah ne RAsoolAllah s.a.w. ki ek hadith riwayat ki: “ Jo bhi Asr ke baad sota hai aur apna dimag kho baithta hai to wo apne ap ke siwa kisi aur ko zimmedar na thehrae .”
Marwaan bin Muhammad al-Tatri (Siqqah) ne kaha: Maine Ramzaan me dekha ki Imam Layth bin Sa’d Asr ke baad sone chale gae, isliye hamne unse pucha: “Ae Abu Harith! Ap Asr ke baad kyu so gae? Jabki Ibn Lahi’ah ne riwayat kiya hai Makhool se Aqeel tak ke sanad se, ki RasolAllah ne farmaya:” Jo bhi Asr ke baad sota hai aur apna dimag kho baithta hai to wo apne ap ke siwa kisi aur ko zimmedar na thehrae.”
Imam Layth ne jawab diya: Jo bhi mere liye faydemand hai, mai use Aqeel ki riwayat Ibn Lahi’ah se, ke binah pe nai chor sakta .  [Al-Kaamil by Ibn Adi Vol 4, Pg 1463]
Toh hame pata chala ki, Imam Layth bin Sa’d bhi Zaif hadith se riwayat nahi lete the chahe ki wo Fazaail ke muamle me hi kyu na ho.
8)  Imam Yahya bin Sa’eed, Imam Zuhri aur Qatadah ki Mursal hadith me kuch bhi nahi gaur karte the  ye kahkar “Huwa bi manzilah ar-reeh” Wo hawa(air) jesi hai . [Al-Maraseel by Ibn Abi Haatim Pg 3].

Iska matlab Imam Yahya bin Sa’eed Zaif hadith ko Hujjah nahi samajhte the .
9) Imam Yahya bin Ma’een ne kaha: Zuhri ki Mursal riwayate kuch bhi nahi hai. [Al-Maraseel by Ibn Abi Haatim Pg 3].

Toh Imam Yahya bin Ma’een bhi Zaif hadith ko Hujjah nahi samajhte the .
10) Imam Ibn Hibban ne kaha: Jo Zaif hadith ka zikr karta hai aur us riwayat ka jo maujud hi nahi hai, dono ka barabar  hukm hai .(matlab Zaif hadith ka hona ya na hona barabar hai)[Kitab al-Majroheen 328/1]
11) Imam Abu Haatim Ar-Raazi aur Imam Abu Zur’ah Ar Raazi ek baar bahes(discussion) karne lage Witr me haath uthane ke muamle me. Imam Abu Hatim ne ek hadith ka zikr kiya, toh Imam Abu Zur’ah ne raawi Layth bin Abi Saleem pe tankeed (criticize) ki jo ke us hadith me maujood the. Imam Abu Hatim ne dusre Hadith ki zikr ki, toh Imam Abu Zur’ah ne riwayati Ibn Lahi’ah ki tankeed ki.Abu Haatim ne teesre hadith ka zikr kiya, toh Abu Zur’ah ne “Awf” riwayati par tankeed ki. Fir Jab Imam Abu Haatim ne Abu Zur’ah se dalaail mange hath nahi uthane ke toh unhone zikr kiya Anas r.a. ke (sahih)hadith ki, ke RasoolAllah s.a.w. ne kisi bhi dua siwae Istisqaa ki dua ke apne hath nahi uthaye, ye jawab sunne ke baad, Abu Haatim Be-Zuban ho gae . [See: Taarikh Baghdad Vol 2, Pg 76]
Hame ye pata chala ki Imam Abu Zur’ah Zaif hadith se fazaail me bhi  dalaail nahi lete tha .
12) Isi tarha Imam Shu’bah bhi saare Zaif ahadith ko inkaar(reject) kar dete the .  [See: Tahdheeb al-Kamaal]
13) Imaam ibn Hazm, ‘al-Milal’ me kahte hai: “aur ye jayz nahi hai hamare liye ki ham aesa kahe ki (Zaif aur maudu)hadith aisa kahti hai, ya unpar yakeen kare, ya unse kuch bhi lena .”
14) Imaam Ibn Taymiyyah kahte hai, ‘ aur ye jayz nahi hai ki sahareeah me Zaif hadith par bharosa kiya jaye  jo ke na hi Saheeh ho aur na hi Hasan.’
15) Aj ki sadi ke azeem ulma e deen, Shaikh Ahmed Muhammad Shaakir (rahimahullah), jo azeem aur mashhoor Muhaddith hai, wo kahte hai:
Mere Hisab se, ye farz hai, sabhi haalat me, Zaif hadith ki kamzorio ko bayan karna, kyuki agar ham kamzori ka zikr nai karenge to dusre log ye soch sakte hai ki hadith sahih hai, khas taur pe jab wo shaks kisi Muhaddith ki bato se kah raha ho, jiske kahne pe yakeen karna chaiye. Aur usme koi ikhtilaf nahi  Zaif hadith ko Ahkaam aur Fazaail me lene ke liye. Balki kisi ke liye koi daleel hi nahi hai ke wo koi bhi hadith logo se qubul kare siwae jo sabit ho jese Sahih ya Hasan . [Sharh Alfiyah al-Suyooti Pg 84]
16) Shaikh Naasir ud-Deen Albani (rahimahullah) ne kaha:
“Duniya ke Purab(East) se lekar pashchim(west) tak, ham mashora(advice) dete hai sabhi musalman bhaiyo ko ke wo Zaif hadith ko bilkul chhor de aur RasoolAllah ki sahih aur sabit hadith ke taraf mude kyuki  ye Zaif raawio ke  bina koi parwah pe mushtamil hoti hai aur isme zarra barabar bhi  jhoot hamare nabi par nahi hoti . [Muqaddamah Sahih al-Jaami Vol 1, Pg 56]
Aur Wazahat ke liye Kitab “Hukm al-Amal bil-Hadith Al-Da’eef fi Fadhaail A’maal” by Abu Yasar Ashraf bin Sa’eed al-Misri  padhe, aur ek article “Fataawa Shaikhul Islaam (65/18)” bhi padhe jo Shaikhul Islaam Ibn Taymiyyah ne is muamle pe likhi hui hai .

Hadiths ke Bunyadi ilm ke liye, ap, Dr. Bilal Philips ki mashhoor kitab Usool al HAdith padh sakte hai .
Jo Saheeh hadiths hai RasoolAllah ki wo hame kafi Dalaai deti hai ki hame koi zarurat nahi hai Zaif hadith ke mutabik amal karne ke liye .
Ek musalman ko jiddo jahad karni chaiye talaash karne ke liye ki kaunsi hadith Sahih hadith hai aur kaunsi  Zaif, aur khushi se Sahih riwayato pe amal karna chaiye .
(This is taken from the works of Shaikh Zubair Ali Zai [may Allah reward him for his effort])
Prepared by:- Faisal Khan

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