SABAQ 39 AHWAL-e-RAWI

SABAQ 39 

AHWAL-e-RAWI

Rawiyo ke Haalat, 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.

SABAQ 38 Ruwwat ki Paidaish Wa Wafat aur Sheher wa watan ka ilm

SABAQ 38 

Ruwwat ki Paidaish Wa Wafat aur Sheher wa watan ka ilm

Ruwaat ki Paidaish wa Wafat

Rawiyo ki Paidaish wa Wafat ka zamana ke ilm se us shakhs ke daawe ki asal haqeeqat malum hoti hai jo kisi sahabi ya tabaee se mulaqat karne ka daawa karta hai magar haqeeqatan nahi hota. 

Ruwaat ke Sheher wa Watan ka ilm 

Unke sheher wa watan ka ilm se do hum naam rawiyo ko unke apne sheher ki jaanib mansub kar dene se dusre se mumtaz hote hai aur shak ki gunzaish nahi hoti.

SABAQ 37 Tabqaat-e-Riwaat

SABAQ 37

Tabqaat-e-Riwaat

Yani rawi Mudallis hai ya Gair Mudallis taki is Ilm se Riwayat ke معنعن hone par bhi sahi hukum Lagaya ja sake ki isme tadlees kiya gaya hai ya nahi 

SABAQ 36 Muttafiq Wa Mutafarriq rawi

SABAQ 36 

Muttafiq Wa Mutafarriq rawi

agar 2 Rawiyo ke naam, unke baap dada ke naam aur kunniyat aur nisbat bhi ek hon Lekin in dono Rawio ko shakshiyat alag ho. Tab Aise Rawiyo 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 hai ki mazkura sanad me wo rawi ka sheikh kaun hai aur uska shagird kaun hai? ya 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. is tarah Rawi ka Ta'ayyun ho jayega. 

SABAQ 35 Alfaz Adaa-e-Hadees

SABAQ 35

Alfaz Adaa-e-Hadees

1) سمعت و حدشنی 

2) اخبرنی و قرات الیہ 

3)کری الیہ و انا اسمع 

4)انبانی 

5)ناولنی 

6)کتب الی بالاجازة 

7)عن 

isme سمعت rawi ki apne sheikh se Samaat ke liye sabse wajeh seegha hai aur yeh rawi ki tanha samaat par dalalat karta hai. jabki حدشنی me kabhi kabhi (5-6%) ehtemal hota hai ki Rawi ne Tadlees kiya ho. Lekin Amuman isko Sama par hi mehmool kiya jata hai.

Akhbarni ke maane bhi wajeh hai ki hame khabar di aur yeh bhi samaat ka seegha hai. 3)کری الیہ و انا اسمع 4) انبانی yeh bhi samaat ke seeghe hai.

5)ناولنی

Agar sheikh ne apne shagird ko apna asli Nuskha (Manuscript) dekar usse riwayat naqal karne ki ijazat de diya to ise مناولہ kehte hai aur jab aisi surat me rawi riwayat karta hai to ناولنی ka seegha istemal karta hai. Isme Riwayat ki do Sharte hoti hai. 

1. Ustad apne Shagird ko Nuskha dete waqt yeh izajat de ki yeh fula shakhs se meri riwayate hain tum mujhse isko Riwayat karo.
2. Sheikh apne Shagird ko is Nuskhe ka Malik (Permanently) bana deta hai.

6)کتب الی بالاجازة 

Agar is seeghe ke sath Riwayat Milti hai to yeh dekhna hoga ki us izajat ka koi saboot maujood hai ya nahi

7)عن 

Lafz an ke baare me pahle bhi bataya ja chuka hai ki agar isse Riwayat karne wala Mudallis hai to Riwayat zaeef ho jayegi aur agar Gair Mudallis hai to isko sama par hi mehmul kiya jayega

SABAQ 34 Do Shakhson ka HamNaam wa Ham-Sifat Hona

SABAQ 34

Do Shakhson ka ham-naam wa ham-Sifat hona

Ek Rawi do Shakhso se riwayat karta ho aur dono ke baap aur dada ke naam bhi ek jaise ho, Dono ki Nisbat bhi ek ho aur unme Siafat se bhi Faraq na kiya ja sake, To aisi Surat me farq is tarah kiya jayega ki rawi ko jiski sohbat jyada hasil hogi wohi Murad liya jayega. Aur Agar Sohbat me bhi dono barabar ho to fie Qareena e Zann-e-Galib se Kaam liya jayega (yeh kaam Mohaqqiqeen ka hai). Dono me Farq karna us Waqt Zyada zaroori ho jata hai jab ek rawi zaeef aur ek Siqah ho. Baaqi Agar dono hi rawi siqah hai to fir koi bhi murad lijiye koi nuqsan nahi. Jaise Sahih Bukhari me Riwayat hai.

بخاری عن احمد عن ابن وھب 

isme Ahmed ka koi ta'ayyun nahi hai yeh kaunse Ahmed hai. Isliye ya to yaha par Ahmad bin Saleh Murad Liya jaye ya fir Ahmed bin Eisa (dono Imam Bukhari ke sheikh mein se hai) kyunki Dono Siqah hai. 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 hai. isliye yaha ya to Muhammad bin Salam Murad honge Ya Fir Muhammad bin yahya Zehli. Yeh dono bhi Siqah hai isliye imtiyaz naa karne par bhi koi harj nahi.

SABAQ 33 ULOO Mutlaq aur ULOO Nasabee

SABAQ 33

Sahih Sanad me Rijal ki tadad ke aitbar se kam ya Jyada aala hone ke baare me.

Yeh 2 Qism ke hote hai

1) Uloo Mutlaq علومطلق 
2) Uloo Nasabee علو نسبی 

1) Uloo Mutlaq علومطلق 

Ek hi Hadees kai Isnaad se Nabi ﷺ tak Mutassil Sabit ho Magar unme se ek sanad ke Rijal Dusri Sanad ke Rijal se Kam hai (Yani Sanad Choti hai) to kam Rijal wali sanad Uloo Mutlaq Kehlayegi aur jyada Rijal wali sanad Nuzool Mutlaq Hogi (Yeh Khyal rahe ki Hadees Maujoo na ho)

2) Uloo Nasabee علو نسبی 

Agar Imam e Hadees tak (Jisme Fuqahat, Zabt, Wagairah Sifat Maujood ho. Jaise Sho'ba, Malik, Sufiyan Sawri, Imam Shafaee, Imam Bukhari Etc.) ek hi Hadees ki Muta'addid Sanad ho aur ek sanad ke rijal Dusri Sanad ke Rijal se Kam hai to kam rawi wali sanad ko Nuzool Nasabi kaha jayega.

SABAQ 32 Khabar Mauqoof aur Khabar Maqtoo aur Asar

 SABAQ 32

Khabar Mauqoof aur Khabar Maqtoo

Khabar Mauqoof

Mauqoof waqf se hai jiska maana hai thehrna ya chup chap khade hona. istelah me agar sanad agar sanad sahabi tak jaakar khatam ho jaye aur yeh maana paya jaye ki isme jo kuch bayan hua hai woh qaul ya fail ya taqreer Sahabi ka hai to yeh khabar Mauqoof kaha jayega.

Khabar Maqtoo

Maqtoo Qatay se hai, jiske maane hai katna ya alag karna. Istelah me Sanad agar Tabaee ya Tabe-Tabaee ya iske niche tak hi ruk gayi aur yeh mana paaya jaye ki isme jo kuch manqul hai woh qaul ya fel ya taqreer neeche ke rawi ki hai (Yani Nabi ﷺ ki ya Sahabi ki nahi hai) to ise Maqtoo kaha jayega. 

Maqtoo aur Munqatay me Farq

Yaha Maqtoo aur Munqatay ka Farq sabit ho gaya ki Muqatay Me Agarche Sanad neeche ruk jati hai Lekin uska matan Nabi ﷺ se Mansoob hota hai. Jabki Maqtoo me Matan bhi neeche ke rawi ka Qaul ya Fel ya Taqreer hoga.

Asar

Istelah me Mauqoof aur Maqtoo ko asar kaha jata hai.

Musnad

Jo Sanad Sahabi tak Marfooan Pahoch jaye yani Puri Sanad me Ittisal ho ya bazahir Ittisal  اتصال ho (Yani tehqeeq me inteqa hone ki gunzaish ho) Woh Musanad 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 hai. Iske Alawa Tabaee ya Tabe Tabaee tak Pahuchi hui Riwayat ko Musnad nahi kaha jayega.

SABAQ 31 Khabar Ba hasiyat e isnaad

SABAQ 31

Khabar Ba Hasiyat e Isnaad

Isnaad ki Hasiyat se khabar ki 3 Qism hai 

1. Marfoo مرفوع 
2. Mauquf موقوف 
3. Maqtoo مقطوع 

1) Marfoo

Jiski Sanad Mutassil Nabi ﷺ tak pahoch jaye woh marfoo hai iske Mazeed 3 Iqsam hai

1. Marfoo Qauli Tasreehi مرفوع قولی تصریحی : Jisme Sahabi khud Nabi ﷺ se sunne ka dawa kare ki Meine yeh Hadees Nabi ﷺ se suna hai
2. Marfoo Faili مرفوع فعلی : Jisme Sahabi yeh dawa kare ki meine Fula kaam karte hue Nabi ﷺ ko Dekha
3. Marfoo Taqreeri مرفوع تقریری : Jisme sahabi yeh bayan kare ki main Fula kaam kar raha tha nabi ﷺ maujood the aur mujhko is se mana nahi farmaya. Yani aapne uske jayez hone ka iqrar kiya

SABAQ 30 Imam Tirmizi ka Qaul هذا حدیث حسن صحیح ki Wazahat

SABAQ 30 

Imam Tirmizi ka Qaul  هذا حدیث حسن صحیح 

Imam Tirmizi رضي الله تعالى عنه ki yeh adat hai ki jab bhi woh kisi hadees ko naqal karte hai to us hadees ka apne nazdeek hukm bayan karte hai ke woh hadees sahi hai ya hasan hai ya zaeef hai, unhi hukmo me woh ek hukm lagate hai HAZA HADEES HASAN SAHI yeh hadees hasan sahi hai.

Sahi hadees ki sharait alag hoti hai. Hasan ki Sharait alag hoti hai aur sahih hadees hasan hadees par fokiyat rakhti hai. 

Chunke ek hi hadees par do hukm lagaye ja rahe hai to iska kya matlab hai. Baaz log yeh aitraz karte hai ki farq ka kya hua uski wazahat.

Imam Tirmizi رضي الله تعالى عنه jab kisi hadees ko likhte hai aur jab woh yun farmate hai, HAZA HADEES HASAN SAHI to us hadees ke mutabiq woh apni aur dusre mohaddisin ki rai ko bhi jama karte hai aur ek hi jhumle me dono hukmo ko bayan kar dete hai. 

MASLAN

Imam Tirmizi رضي الله تعالى عنه ne jo hadees likha usme jo sanad naql ki, Imam Tirmizi رضي الله تعالى عنه ke alawa dusre mohaddisin ne jab us sanad ke rawiyon par tehqeeq kiya mumkeen hai dusre mohaddisin ke nazdeek us hadees ki sanad ke rawio me koi nuqs ho kami ho zabt ki kami ho isi wajah se unke nazdeek woh sanad hasan ke darje ko pahonchi. aur Baaz Mohaddisin ke nazdeek sab rawi aadil zabit nikle to unke nazdeek woh hadees sahi ko pahonchi. 

Isiliye Imam Tirmizi رضي الله تعالى عنه aisi hadees ko naqal karte hai to dono hukm bayan farma dete hai iska matlab yeh huwa ke baaz mohaddisin ke nazdeek yeh hadees Hasan hai aur Baaz ke Nazdeek Sahi hai. 

Dusri Wajah Imam Ibne Hajar Asqalani رضي الله تعالى عنه ne Nukhbatul fikr me bayan farmate hai ki yeh bhi mumkin hai. Imam Tirmizi رضي الله تعالى عنه jis hadees ko ek sanad se likh rahe hai mumkin hai us hadees ki dusri isnad bhi maujood ho un me kuch isnad hasan hai aur kuch isnad sahi hai isiliye imam Tirmizi رضي الله تعالى عنه us hadees par dono hukm laga dete hai ke yeh hasan bhi hai aur sahi bhi.

Aur Yeh Nukta Hamesha yaad rakhe koi bhi Muhaddis kisi bhi hadees ke baare me ya kisi bhi rawi ke baare me koi hukm jari kare to hame sirf itne par apni tehqeeq ko nahi khatm karna hai. jab tak ki woh jamhuriyat se na sabit ho jaye. Har Muhaddis apni hi tehqeeq ke mutabiq hukm lagata hai aur isiliye dusre muhaddisin se ikhtelaf bhi hota hai.

Yaha bas ek Qaul ki Wajahat Paish ki gayi hai.

SABAQ 29 Su-e-Hifz/Bura Hafiza

SABAQ 29 

Su-eHifz/ Bura Hafiza

Us Rawi kehte hai jo bayan karne me galtiyan jyada karta ho aur sahi baat kam bayan karta ho. Yeh do qism ke hote hai.

1) Lazim

Us Rawi ko kehte hai jo rawi ke sath hamesha har halat me (Yani uski achchi yaaddasht aur buri yaaddasht dono me) Sath raha ho, Aise Rawi ko baaz Muhaddisin Shaaz bhi kehte hai.

2) Mukhtalit

Us Rawi ko kehte hai jis par ikhtilat ki jirah lagayi gayi ho. ikhtilat ke do maane hai, Mentally Disturbed, Memory Lost. Iska Hukm yeh hai ki jo hadeesen us (Mukhtalit) Rawi se uske ikhtilat se pehle riwayat ki gayi hai, woh mahfuz aur maqbul hogi. aur jo uske ikhtilat ke baad riwayat ki gayi hai woh gair mehfooz gair maqbool hogi. iska farq is tarah kiya jata hai ki us (Mukhtalit) rawi ke jo Shagirdo ki Riwayat uske ikhtilat se Pahle sabit hai (Dusri isnaad se jinka Sahih hona mashhur ho) unhi shagirdo ki Riwayat Qabul hogi. Jo Rawi ki Riwayat ikhtilat ke baad hai wo sari riwayat us sanad se zaeef hongi.

Yani Qadeemul sama shagird ki riwayat qabul hai aur Jadeedul Sama shagird ki Riwayat zaeef hai.

SABAQ 28 Mubtada (Biddati) Rawi

SABAQ 28

Mubtada (Biddati) Rawi

Yani jis par Biddat ka Fatwa Laga ho. Yeh Fatwe 2 Qism ke hote hai. 

1. Woh Biddat Jinse Kufr Lazim aata hai 
2. Woh Biddat jinse Fisq Lazim aata hai.

Ab inki Wazahat

1) Woh Biddat jinse Kufr Lazim aata hai.

Isme Muhaddisin ka Qual yeh hai ki unki Riwayat Mutlaqan tark nahi ki jayegi kyunki baaz awqat tassub ki wajah se bhi kuch log aisa fatwa laga dete hai. Isiliye jo Biddati 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 Qabool Kar li jayegi.

2) Woh Biddat jinse Fisq Lazim aata hai.

Jo Biddati Rawi aisi Riwayat bayan kare jo uski kisi biddat ki taeed karti ho, tab uski Riwayat zaeef ho jayegi, Agar uski bayan karda riwayat uski biddat ke mawafiq nahi hai to riwayat qabool ho jayegi.

SABAQ 27 Mub'ham Rawi

SABAQ 27

Mub'ham Rawi

Agar kisi Sanad me Rawi ke naam ko Wazeh nahi kiya gaya aur uski jagah isharatan alfaz istemal hue ho. Maslan

اخبرنی فلاں 

سمعت فلاں 

قال صاحب لنا  

Wagerah, To is tarah rawi ka naam chupa diya gaya aur hum uski tehkik nahi kar sakte. Chupa huwa Rawi Zaeef bhi ho sakta hai isiliye ehtimal par aisi hadees ya koi bhi riwayat Zaeef ho jayegi. Jab tak us Rawi ka Tayyun na ho jaye. 

Baaz Mohaddisiin ka Qual hai ki Agar kisi Siqah Rawi ne aisa kaam kiya hai to qabool kar liya jayega kyunki woh kisi ko dhoka nahi dega ki zaeef ka naam chupa de. Lekin iska jawab yeh hai ki Mumkin hai Zaid ne Agar Amru ka naam Chupaya, Zaid ki nazar me Amru Siqah tha lekin baki logo ke nazdeek Amru siqah nahi hai, isiliye baqiyo ke nazdeek zaeef me hi shamil hoga. Isiliye aisi Riwayat har surat me Rawi ke tayyun 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 hai to dono ke Walid ka naam bhi asma ur Rizal ki qutub me mil jayega aur hum jaan lenge ki unke walid siqah the ya nahi. is tarah agar tayyun ho jaye to riwayat qabul ho jayegi. Tayyun na ho sake to riwayat zaeef hai.

SABAQ 26 Majhool Rawi

SABAQ 26

Majhool Rawi

Majhool (Unknown) ka saada sa matlab hai Jiski Pehchan na ho. Yeh 3 Qism ke hote hai Lekin Bunyadi Kism 2 hi hai aur yahan woh bataya ja raha hai.

Majhool Ul Ain

Wo Rawi Jiska Sanad me naam hi Mazkoor hai Lekin uska hamare paas koi ilm na ho ki woh kaun tha kaha ka rehne wala tha. kaisa Hafiza tha etc.

Majhool ul Haal

Woh Rawi jiska naam nasab hame Mil gaya Lekin uska hafiza kaisa tha uska ilm kaisa tha yeh hame khabar nahi to aisa rawi Majhool ul Haal hoga.

Teesri Wajah kisi rawi ko Majhool kehne ki yeh bhi hoti hai ki wo kayi naam (nick name) se Mashhur ho. aur Alag Alag Sanad me uske alag naamo se confuse hokar Muhaddis usko Pehchan na sake aur Majhul keh dete hai. Ab agar hame tehqiq me us rawi ki shinakht mil gayi to ham majhool nahi kahenge. 

Majhool ka Hukm

Majhool ki Shinakt ho jaaye ki woh siqah suduq rawi hai to riwayat qubul hai warna zaeef hai. ya phir Riwayat kisi Mutabeat ke milne par Qabool hogi.

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.