SABAQ 25 Al- Muztarib

SABAQ 25 

Al-Muzatarib 

Iztirab se ism Faa'il (اسم فاعل ) hai aur iska maadah ضرب hai. Iska Matlab yeh hai ek dusre se Takrana. Iztirab Amuman sanad me hota hai aur kabhi matan me bhi hota hai. Magar Mohaddisin Matan ki tabdeeli par iztirab ka itlaq bahot kam hi karte hai. 

Iski Sabse pehli Misal yeh hai ki Gair Muqallideen apne daawe ke mutabiq Namaz rafa yadaien ko sabit karne ke liye jitni bhi hadeese paish karte hai unme aksar me iztirab hai. Kisi riwayat me ek rawi 2 rakat me 4 bar rafa yadain karne ka zikar karta hai, to kabhi kisi riwayat me wohi rawi 2 rakat me 6 baar rafayadain karne ka zikr karta hai. 

Is tarah yeh matan ka iztirab hai ki rafayadain akhir kitni baar kiya jaaye ek hi rawi 2 tarah ki baat kar raha hai. isko Samajhne ke liye Irfan barakati bhai ki yeh post padhe

http://irfan-barkaati.blogspot.in/2013/07/naaf-ke-neeche-hath-bandhne-par.html

SABAQ 24 Mazeed fi Mutassil ul Asaneed

SABAQ 24

Mazeed fi Mutassil ul Asaneed

Kisi Hadees ki Sanad me kisi Rawi ka izafa ho jaye, Yani ek Sanad me jitne Rawi hai, unme 2 rawio ke bich kahin bhi ek new rawi ka izafa ho jaye. aur badhe hue rawi ki banisbat bagair badhe hue rawi jyada motabar ho.

Maslan ek Sanad me Zaid<Amru<Haris the. aur dusri Wahi 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 achcha nahi hai jitne baqi ke teen rawi hai. Isko Mazeed fi Mutassil ul Asaneed kaha jata hai.

Yani yeh Sanad Zubair ke bagair hi zyada motabar kehlayegi. Lekin ye khayal rahe ki jaha rawi ka izafa ho raha hai. waha pichle dono Rawio ki apas me samaat hona shart hai, Yani agar Amru aur Haris dono ka apas me sama hona chahiye. Tabhi hum Zubair ko Izafi keh sakenge. Agar Amru Mudallis hai aur عن kehkar Haris se Riwayat kare to pahle hi ye ehtimal aa jayega ki Amru ne tadlees kiya yani koi Rawi ka naam chupaya hai. tab Aisi Surat me Zubair ko izafi nahi kaha jayega. Izafi tabhi hoga jab dono rawio ki Apas me mulaqat sabit ho aur Agli sanad me unke beech koi rawi aa jaye.

Agar Pichle dono Rawio ki apas me mulaqat na ho tab fir Izafi sanad ko hi Tarjeeh diya jayega. Aur Agar Pichle Rawio ki apas me mulaqat hao to izafi sanad ko kamzor mana jayega.

SABAQ 23 Mudaraj ki Pehchan

SABAQ 23

Mudaraj Ki Pehchan

1) Mudaraj ka ilm kabhi kabhi dusri Riwayat se hota hai Jisme Mudaraj ko Mumtaz kar Diya gaya ho.

2) aur Kabhi Raawi ki Tasreeh se bhi hota hai ki is Hadees me is Qadar Kalaam Mudaraj hai.

3) Aur kabhi mahir e fun ki tasreeh se bhi hota hai (yani kisi Muhaqqiq ne usko Bayan kar diya ho)

4) Aur kabhi is baat se hota hai ki "Yeh kalaam Nabi صلى الله عليه وسلم ka nahi ho sakta"

SABAQ 22 Mudrajul Isnaad ki Tareef aur Misal

SABAQ 22

Mudrajul Isnaad ki Tareef aur Misal

Mudarajul Isnaad

Mudraj ka Lugvi mana 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 shakhso ne Alag Alag Sanad se ek Hadees Bayan kiya, fir Ek Shakhs ne un Sab ke Rawiyo ko Milakar ek Nayi Sanad bana diya aur Use Hadees bayan kiya. Yeh Mudrajul Isnad hogi. 

Example

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 baare me Waasil aur Mansoor aur Amash se Alag alag isnaad thi. Kyun ki Waasil ki Sanad me Amru bin Sharjeel Nahi the. Jabki Mansoor wa Aamash ki sanad me the. Lekin Rawi Sufiyan Sauri ne Waasil ko Mansoor Wa Amash wali sanad me hi jod diya. Aur teeno Sanad ko Ek Bana Diya hai.

Dusri Wajah

Ek Rawi ke Nazdeek ek matan ka ek Hissa ek Sanad se Saabit hai aur Wahi Matan ka Dusra hissa Dusri Sanad se Saabit hai. Magar uske Shagird ne Dono Sanad ko Milakar us Matan ko Pura kar diya aur ek sanad bana diya. Jaisa ki Nisai 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 Nazdeek nahi the (Baqi Sare Alfaz aise hi thi) Balki yeh Alfaz ek Dusri Sanad se Sabit the. Magar yeh Alfaz aasim ke shagird yani Sufiyan ne iski sanad me Milakar Majmua banakar aasim se hi Riwayat kar diya hai. 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 misaal hai  lekin unki Zaroorat pesh nahi aati isiliye mein unhe yaha bayan nahi kar raha, Mukhtasar Samajhne ke liye yeh 2 Misal kaafi hai)

SABAQ 21 Matrook, Munkir, Moallal Rawi ke Aitbaar se

SABAQ 21

Matrook, Munkir, Moallal Rawi ke Aitbaar se

Matrook

Jis Rawi Par Jaan Bujhkar jhuti Riwayat lene ki tohamat ho usko Matrook kaha jayega. Aur Aisi sanad Darje me Mauzu se Kamtar hai. Aur isi Tarah aise Shakhs ko bhi Matrook kaha jayega Darog goi (Fizul Baatein) karne me Mashhur ho.

Munkir Rawi

Jo Rawi Haadeeson me Kasarat se galtiyan karne ke liye Mashhoor ho uski Riwayat bhi Munkir hai. Rawi se Kasarat se Nisyan ya Gaflat hona sabit ho. Uski Riwayat bhi Munkir hai. Rawi me Kizb ke siva koi Fisq (Jo Kufr tak na ho) ka khadsha ho, Aise Rawi ki Hadees bhi Munkir hai.

Moallal Rawi

Jis Hadees ke Rawi me Wahem ka hona paya jaaye uski Riwayat Moallal Kehlayegi. (Hadees me koi bhi Illat Payi jaye wo bhi Moallal hai). Kabhi aisa bhi hota hai ki Hadees par Aitraz karne wala uspar Ma'lool hone ka Daawa to karta hai Magar Apne Dawe par Dalil Paish nahi kar pata.

SABAQ 20 Dalail e Sami'ya

SABAQ 20

Dalail e Sami'ya

Dalail e Sami'ya kul Chaar (4) hai Jinki Tafseel Hasb e Zel hai. Kaunse Kism ke Dalail se kaunse ehkam sabit hote hai?

1) Jiska Saboot 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 Saboot Qatayi ho Lekin Dalalat Zanni ho jaise Wo ayat Jinki Taweel ki Gayi ho.

3) Jinka Saboot 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

Pehli Qism se Farz Wa Haram Sabit Hoga

Dusri aur Teesri Qism se Wajib aur Makrooh e Tahreemi Sabit hoga. 

Chauthi Qism se Sunnat wa Mustahab Sabit hoga.

SABAQ 19 Mauzu موضوع ki Tareef

SABAQ 19

MAUZU  موضوع 

Tareef/Defination

Mauzu Waza وضع se makhuz hai. Jiske Maane Phekna ya girana hota hai. Iske Istelahi maane kisi par galat Mansub Karna hai jo usne nahi kaha ho. Jo baat Nabi صلى الله عليه وسلم se kabhi na sabit hui ho usko koi rawi Aap صلى الله عليه وسلم ka naam lekar Hadees bataye to aisi Riwayat Mauzu yani Ghari hui Kaha jayega. 

Aur yeh Kaam Sirf Kazzab Rawi karte hai. Amuman jis Sanad me koi Rawi Kazzab sabit ho jaye us sanad ko Mauzu kaha jata hai. Lekin Rawi ke Jutha hone se Mauzu ka hukm Qatayi taur par nahi lagta Kyunki Kabhi kabhi jutha sakhs bhi Sach bol Deta hai. Lekin Hadees ki Maarifat Rakhne wale aisi Surat me Fauran Gair Mauzu Hadees ko Mauzu se Mumtaz kar lete hai.

Waza ka hukm lagana us shakhs ka kaam hai jiski Malumaat wasee ho, Ziska zehan achcha ho, Fahem Qawi ho, Qaraain Waza Pehchan ne par isko kamil Qudarat hasil ho. 

Jis Riwayat ka Mauzu hona sabit ho jaye Us par Hadees (Nabi صلى الله عليه وسلم) hone ka yaqeen banana haram hai.

SABAQ 18 Suqoot ke Iqsam

SABAQ 18

Suqoot Ke Iqsam

Rawi Ka Suqoot kabhi kabhi Bahot Wazeh bhi hota hai. ki Mahir aur gair mahir dono Samajh sakte hai. to koi Rawi jab bhi apne gair Ma'aasir* se Riwayat Bayan kare to har shakhs samajh sakta hai ki beech se koi rawi saqit hai. Suqoot Pehchan ne ka tariqa yahi hai ki rawi apne Upar wale rawi ka ham Asr na ho. Ya ek hi zamane me ho magar unme kabhi mulaqat sabit na ho. Kyun ki yeh baatein tarikh se talluq rakhti hai isiliye is fun me tarikh ke ilm ki bhi zaroorat hoti hai.

خبر مردود بلحاظ تعن راوی 

Rawi me 10 Wajuhaat se Ta'an Kiya jata hai. Unme 5 Wajah Adalat par hain aur 5 Wajah Zabt par hai.

Adalat par Lagne wale 5 aib Darz e zel hai

1. Kizb
2. Matrook, It'haam-e-Kizb (joothi Riwayat qasdan bayan karne ki tohmat hona)
3. Fisq
4. jihalat
5. Bid'at

Rawi ke Hifz wa Zabt par lagne wale 5 aib darz e zel hai

1. Fehesh ghalti
2. gaflat ki kasarat 
3. wahem hona
4. siqah ki muqalifat 
5. Su-e-Hifz (Bura Hafiza)

Inme se koi bhi aib Sanad me kisi Rawi par aa jaye to sanad Zaeef ho jayegi. Haan Agar uski koi Mutabe'at mil jaye to qubul hai.

NOTE

*Ma'aasir- Jo uske Zamane me na ho ya aise mulk me rehta ho jaha is Rawi ne kabhi safar na kiya ho.

SABAQ 17 Mutabe'at se Zaeef Hadees Hasan ke Darje me aa jati hai

Sabaq 17

Ek aur Nuqta Mutabe'at se

Maan lo Dono Sanad me Ek-Ek zaeef ya Majhool Rawi Moujood hai.

Zaid<Amru<Zahid<Ashraf<Sahabi

Maana isme Zahid ka Hafza Kamzor hai Woh Zaeef rawi hai. Yani sanad me uper se Ashraf tak koi shubha nahi tha Magar unke shagird Zahid ke Hafze ki Wajah se Shak paida ho gaya ki ab niche jo riwayat aayi woh Zahid ne As it is forward kiya hai ya unse kuch galti ho gayi hai. Aur Dusri Sanad hume 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 hafze me kamzor hai. Yani Ek Ustad se 2 Shagirdo ne ek jaisi Riwayat bayan kiya. Aur Bil ittefaq dono kamzor/zaeef hai. Fir bhi Riwayat HASAN darje ko pahoch jayegi. Kyunki Agar ek se bayan me Galti ho gayi to dusre se wahi galti nahi hogi. 

Haa Agar Faisal ne Zahid se alag Masla bayan kiya hota tab dono ki baat qabool na hoti kyun ki dono kamzor hai aur dono ki baat ek dusre se Alag hai to hamein yaqeen kaise aata ki Galti kaun kar raha hai. Lekin dono ki baatein ek jaisi hai to hame yaqeen hoga ki inki baat sahih hai.

SABAQ 16 Mutabe'at aur iska Hukm

SABAQ 16

Mutabe'at aur Iska Hukm متابعت اور اسکا حکم

Tareef/ Defination

Jab Kisi sanad me Kisi Rawi me Kisi Qism ka Aib Paya Jaye aur kisi Dusri sanad me Us Rawi ki Jagah koi Dusra Rawi uski Kami ko Pura kar de to yeh dusra rawi Pehle ka Mataaba Kehlayega. Aur Is Rawi ke yeh Support Pehle Rawi ki Mutabe'at Kehlayega. 

Example

Zaid ne Amru se suna, Amru ne Zahid se, Zahid ne Ashraf se aur unhone kisi Sahabi se Riwayat kiya. 

Zaid<Amru<Zahid<Ashraf<Sahabi

Ab agar isi Sanad me Mana ke Zahid pe Kisi Qism ki Jirah Lagai hai Mohaddis ne. Aur Hame Kisi dusri sanad is Tarah mil jati hai ki koi Dusra Rawi Zahid ki Jagah le le to yeh Zahid ki Mutabe'at Ho jayegi. Jaise

Aarif<Aslam<Afzal<Ashraf<Sahabi

Gaur kare, Pichli Riwayat me Zahid ne Ashraf se hi Suna tha, Magar Jab zahid par Jirah ho gayi to hame Ashraf tak Pahonchne 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 is se Hume Pata Chala ki Agarche Zahid Zaeef/Mudallis/Majhool hai. Lekin Pichli Riwayat me usne jo kuch bayan kiya woh Sahih hai Kyun ki Ashraf se Afzal ne bhi wohi chiz suni hai jo Zahid ne Suna tha. 

Isme Afzal jo hai Woh Zahid ke 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 Legairihi ho Gayi. To hame Yaha se Hasan Legairihi ki Misal bhi Pata chal Gayi.