RAFULYADAIN NA KARNE WALO K DALA'IL KA TAJZIYA

RAFULYADAIN NA KARNE WALO K DALA'IL KA TAJZIYA

Bismillahirrahmanirraheem

Jin Ahadees se rafulyadain na karne ki daleel li jaati hai unka mukhtasar tajziya mulahiza farmaiye:

PEHLI HADEES:

Hazrat Jabir bin Samurah Razi Allahu Anhu bayan karte hai k Rasool Allah Sallallahu Alaihi Wa Sallam ne farmaya "Kya baat hai k mein tum ko is tarah haath uthaate dekhta hu gooya k wo sarkash ghoodo ki dumey hai, namaz mein sakoon ikhtiyaar kiya karo". (Sahih Muslim Kitabus Salaat Hadees no. 430)

Tajziya: Is Hadees mein us maqaam ka zikr nahi jis par Sahaba Razi Allahu Anhum haath uthaa rahe they aur Aap Sallallahu Alaihi Wa Sallam ne unhey mana farmaya, Hazrat Jabir bin Samurah Razi Allahu Anhu hi se muslim mein is hadees se mutasal do riwayaat aur bhi hai jo baat ko poori tarah wazey kar rahi hai:

1. Hazrat Jabir bin Samurah Razi Allahu Anhu farmate hai "Rasool Allah Sallallahu Alaihi Wa Sallam k saath jab hum namaz padhte to namaz k khatima par daaye baaye "AS SALAAMU ALAIKUM WA RAHMATULLAH" kehte hue haath se ishaarah bhi karte thye ye dekh kar Aap Sallallahu Alaihi Wa Sallam ne farmaya "Tum apne haath se is tarah ishaarah karte ho jese shareer ghoodo ki dumey hilti hai, tumhey yahi kaafi hai k qaada mein apni raano par haath rakkhey hue daaye aur baaye muh mood kar "AS SALALAMU ALAIKUM WA RAHMATULLAH" kaho". (Sahih Muslim Kitabus Salaat Hadees no. 431)

2. Hazrat Jabir bin Samurah Razi Allahu Anhu farmate hai "Hum Rasool Allah Sallallahu Alaihi Wa Sallam k saath namaz k khatimey par "AS SALAMU ALAIKUM WA RAHMATULLAH" kehte hue haath se ishaarah bhi karte they ye dekh kar aapne farmaya tumhey kya ho gaya hai tum apne haatho se is tarah ishaarah karte ho gooya wo shareer ghoodo ki dumey hai, tum namaz k khatimey par sirf zuban se "AS SALAMU ALAIKUM WA RAHMATULLAH" kaho aur haath se ishaarh na karo". (Sahih Muslim Kitabus Salaat Hadees no. 431 ki zaili hadees)

Imam Nawawi Rahimahullah "Al Majmooa" mein farmate hai Hazrat Jabir bin Samurah Razi Allahu Anhu ki is riwayat se ruku mein jaate aur uthte waqt rafulyadain na karne ki daleel lena ajeeb baat aur sunnat se jahalat ki qabeeh qism hai, kyunki ye hadees ruku ko jaate aur uthte waqt k rafulyadain k baare mein nahi balkey tashahud mein salaam k waqt dono jaanib haath se ishaarah karne ki mumaniyat k baarey mein hai, Muhaddiseen aur jin ko Muhaddiseen k saath thoda sa bhi talluq hai unke darmiyaan is baare mein koi ikhtalaaf nahi, iske baad Imam Nawawi Imam Bukhari Rahimahullah ka qaul naqal karte hai k is hadees se baaz jahil loogo ka daleel pakadna sahih nahi kyunki ye salaam k waqt haath uthaane k baare mein hai aur jo aalim hai wo is tarah ki daleel nahi pakadta kyunki ye maroof wa mash'hoor baat hai, is mein kisi ka ikhtalaaf nahi aur agar ye baat sahih hoti to ibtidaayi namaz aur namaz e eidain mein rafulyadain bhi mana ho jaatey kyunki is mein kisi khaas rafulyadain ko bayan nahi kiya gaya, Imam Bukhari farmate hai pas un loogo ko is baat se darna chahiye k wo Nabi Rahmat Sallallahu Alaihi Wa Sallam par wo baat keh rahe hai jo aapne nahi kahi kyunki Allah farmata hai "FAL YAH ZARIL LAZEENA YUKHALIFOONA AN AMRIHI IN TUSIBAHUM FITNATUN AU YUSIBAHUM AZAABUN ALEEM" Yaani "Pas un logoo ko jo Nabi E Akram Sallallahu Alaihi Wa Sallam ki mukhalifat karte hai us baat se darna chahiye k unhey (dunya mein) koi fitna ya (aakhirat mein) dard-naak azaab pahunchey". (Surah Noor Surah no. 24 Ayat no. 63)

DOOSRI HADEES:

Hazrat Abdullah bin Mas’ood Razi Allahu Anhu ne farmaya "Kya mein tumhey Rasool Allah Sallallahu Alaihi Wa Sallam ki namaz na bataau? unhone namaz padhi aur haath na uthaaye magar pehli martaba". (Abu Dawood Kitabus Salaat Hadees no. 748, Tirmizi Hadees no. 257)

Tajziya: Imam Abu Dawood is hadees k baad farmate hai "ye hadees in alfaaz k saath sahih nahi hai". (Abu Dawood hawala mazkoor)

Darus Salaam riyaaz aur baitul ifkaar ruliya ki shaaya kardah Abu Dawood mein ye tabsirah mojood hai k Imam Tirmizi ne Abdullah bin Mubarak Rahimahullah ka qaul naqal kiya hai "Hazrat Abdullah bin Mas’ood Razi Allahu Anhu k tark e rafulyadain ki hadees sabit nahi hai". (Tirmizi Hadees no. 254) Imam Ibne Hibban Rahimahullah ne to yaha tak likh diya k is mein bahut si illatey hai jo isey batil bana rahi hai (masalan is mein sufyaan suri mudallis hai aur an se riwayat karte hai mudallis ki an wali riwayat tafarrud ki soorat mein zaeef hoti hai)

TEESRI HADEES:

Hazrat Bara Razi Allahu Anhu kehte hai mene Rasool Allah Sallallahu Alaihi Wa Sallam ko dekha aap jab namaz shuru karte to dono haath kaano tak uthaate (SUMMA LAM YA'OODU) phir nahi uthaate they. (Abu Dawood Hadees no. 749)

Tajziya: Imam Nawawi Rahimahullah farmate hai k ye hadees zaeef hai isey Sufyaan bin Uyena, Imam Shaafi, Imam Bukhari k ustaad Imam Humaidi aur Imam Ahmad ibne Hambal jese Aa'imma e Hadees Rahimahullah ne zaeef qaraar diya hai kyunki Yazeed bin ibi Ziyaad pehle (LAM YA'OOD) nahi kehta tha, Ahle koofa k padhaane par usne ye alfaaz badha diye, mazeed ye k yazeed bin ziyaad zaeef aur shia bhi tha, aakhiri umar mein haafiza kharaab ho gaya tha (Taqreeb) neez mudallis tha.

Alawa azee Rafulyadain ki Ahadees oula hai kyunki wo musbat hai aur naafi par musbat ko tarjeeh hasil hoti hai.

Baaz loog daleel dete hai k munafiqeen aasteeno aur baglo mein butt rakh laatey they buto ko giraane k liye rafulyadain kiya gaya, baad mein chood diya gaya, lekin kutub e ahadees mein iska kahi saboot nahi hai, albatta ye qaul johla ki zubaano par goomta rehta hai.

Darj e zail haqa'iq is qaul ki kamzoori waazey kar dete hai:

1. Makkah mein butt they magar jamaat farz nahi thi, Madeena mein jamaat farz hui magar butt nahi they, phir munafiqeen Madeena kin buton ko baglo mein dabaaye masjido mein chale aatey they?

2. Tajjub hai k jahil loog is gapp (jhoot) ko sahih maante hai aur uske saath saath Nabi E Akram Sallallahu Alaihi Wa Sallam ko aalim ul ghaib bhi maante hai halankey agar aap alim ul ghaib hotey to rafulyadain karwaane k bagair bhi jaan sakte they k falah falah shaks masjid mein butt le aaya hai.

3. Butt giraane they to ye, takbeer e tehrima kehte waqt jo rafulyadain ki jaati hai aur usi tarah ruku aur sujood k doraan bhi gir sakte they iske liye alag se rafulyadain ki sunnat jaari karne ki qata'an zaroorat nahi thi.

4. Munafiqeen bhi kis qadar bewakoof they k butt jaibon mein laane k bajaaye unhey baglo mein daba laaye?

5. Yaqeenan jahil loog aur unke paishwa ye bataane se qasir hai k unke ba-qaul agar rafulyadain k doraan munafiqeen ki baglo se butt girey they to phir aapne unhey kya saza di thi?

Darasal ye kahani mehaz khanasaaz afsaana hai, jiska haqeeqat k saath adna sa talluq bhi nahi hai.

Ye bhi daleel di jaati hai k Ibne Jubair Razi Allahu Anhu kehte hai "Rasool Allah Sallallahu Alaihi Wa Sallam ne rafulyadain kiya tha aur baad mein chood diya". (Nasbur Raaya 1:404 lekin ye riwayat bhi mursal aur zaeef hai)

Tehqeeq to ye hai k masla rafulyadin mein nuskh hua hi nahi hai, kyunki nuskh hamesha waha hota hai jaha:

1. Do hadeesey aapas mein takraati ho
2. Dono maqbool ho
3. Unka koi mushtarka mafhoom na nikalta ho
4. Dala'il se sabit ho jaye k un dono mein se fala pehle door ki hai aur falah baad mein irshaad farmayi gayi, tab baad wali hadees, pehli hadees ko mansookh kar deti hai.

Magar yaha rafulyadain karne ki ahadees ziyaadah bhi hai aur sahih bhi, jabkey na karne ki ahadees kam bhi hai aur kamzoor bhi (un par muhaddiseen ki jarah hai) ab na to maqbool aur mardood ahadees ka mushtarka mafhoom ikhtiyaar karna jayez hai aur na hi mardood ahadees se maqbool ahadees ko mansookh kiya ja sakta hai, rafuladain k mansookh na hone k dala'il mulahiza farmaiye:

1. Sahaba e Kiraam Razi Allahu Anhum ne hayaat e tayyaba k aakhiri (9 hijri aur 10 hijri) mein Nabi E Akram Sallallahu Alaihi Wa Sallam se rafulyadain karna riwayat kiya hai.

2. Sahaba e Kiraam Razi Allahu Anhum ahad e Naboowat k baad bhi rafulyadain k qayil wa fa'al rahey.

3. Kaha jata hai k chaaro aa'imma barhaq hai agar aesa hai to un chaaro mein se teen rafulyadain karne k qayil hai.

4. Jin Muhaddiseen e Kiraam Rahimahullah ne rafulyadain ki ahadees ko apni mukhtalif maqbool sanado k saath riwayat kiya hai un mein se kisi ne tabsirah nahi kiya k "Rafulyadain mansookh hai" sabit hua k Sahaba, Tabaeen aur fuqaha wa muhaddiseen Rahimahullah k nazdeek rafulyadain mansookh nahi balkey sunnat e nabvi hai, aur zahir hai k sunnat choodne k liye nahi, apnaane k liye hoti hai, ab jo shaks ek gair masoom ummati k amal ko sunnat e nabvi par tarjeeh deta hai aur sunnat ko hamesha choodey hue hai, usey jab Rasool ka daawa karna jachta nahi hai, Allah ta'ala hum sabko hidayat de. (Aameen)

Isi tarah is silsiley mein ek aur riwayat bhi paish ki jaati hai k Hazrat Abdullah bin Mas'ood Razi Allahu Anhu ne farmaya "Mene Rasool Allah Sallallahu Alaihi Wa Sallam wa Abu Bakr wa Umar Razi Allahu Anhum k saath namaz padhi ye loog shuru namaz k alawa haath nahi uthaate they". (Behaqui 2:79, 80)

Imam Daare Qutni likhte hai k iska raavi Muhammad bin Jabir zaeef hai, balkey ulama (Ibne Jauzi, Ibne Taimiyah wagairah) ne ise moozu kaha hai, (Yaani ye riwayat Ibne Mas'ood ki bayan kardah nahi hai balkey kisi ne khud taraash kar unki taraf mansoob kardi hai)

Lihaza aesi riwayat paish karna jayez nahi hai.

Khulasa: Rafulyadain ki Ahadees ba-kasrat aur sahih tareen asnaad se marvi hai, adm rafulyadain ki Ahadees maani ya sanadan sabit nahi, Imam Bukhari Rahimahullah likhte hai k ahle ilm k nazdeek kisi ek sahabi se bhi adm rafulyadain sabit nahi hai.