2020...MAHAD IBN KATHIR | MASJID E TAQWA, IAS COLONY, TOLICHOWKI, HYDERABAD, 500008 2 hai ke Quran wa sunnat mein faraiz ki talqeen ke saath unki sahi aur durust adaaygi ki bhi taaqeed

FIQH

ROMAN NOTES| WEEK 1 VERSION 2 AUTHOR: SAJID USAID NADWI

MAHAD IBN KATHIR | MASJID E TAQWA, IAS COLONY, TOLICHOWKI, HYDERABAD, 500008

2020


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Fiqh ki tareef, ahmiyat wa zaroorat aur uske maakhaz

یف،امابعد یف وسالم عیل عبادہ الذین اصط !احلمدللہ ک Allah ke fazl wa karam se aaj fiqh ke pahli sabaq ka aaghaz ho raha hai, hamein Allah rabbul-izzat ka shukr ada karna chahiye ke usne hamein mauqa diya ke hum us ki ek azeem ne’mat se bahrawar ho sakein, yeh usool fiqh ki ne’mat hai, us ne’mat ki azmat ko samajhne ke liye aaiye hum pahle pahal fiqh ka maa’na wa mafhum aur us ki ahmiyat wo zaroorat se aagahi haasil karte hai.

Fiqh Kya Hai?

Arabi lugat mein Fiqh ke ma’na Faham samajh ke hain, Allah taala ne Quran Majeed mein Irshad farmaya:

قالوا يا شعيب ما نفقه كثريا مم ا تقول Unhone kaha aye Shuaib! Teri aksar batein to hamari samajh mein hi nahi aati (Surah Hud 11:91)

Aur Nabi kareem (ملسو هيلع هللا ىلص) ka farmaan hai:

ين - ا ي فق ہہ ف الد من ي رد الل ہ بہ خري Allah jiske saath bhalai ka iraada farmata hai use Deen ki samajh ata farmata hai (Bukari 71)

Shara’ee istilah mein fiqh sharee’at ke un amali ahkaam ke jaanne ka naam hai jinhe Quran wa sunnat ke tafsili dalail se akhaz kiya jaaye, fiqh ke jaanne wale ko faqeeh kahte hain jiski jama’ fuqahaa hai. Amali ahkaam ko ulama 2 qismon mein taqseem karte hain:

1. Ahkaam-e-ibadaat: yaani Namaz, Zakat, Roza aur Hajj waghairah ke ahkaam hain. 2. Ahkaam-e-muamlaat: Un mein ghareloo masail se lekar khareed wa farokht aur insaanon

ke baahami taaluqaat wa rawaabit ke tamaam masaail aate hai.

Fiqh Ki Ahmiyat Aur Zaroorat:

Fiqh ke ma’na wa mafhoom ko mukhtasar samajh lene ke baad aaiye hum ikhtasar hi ke saath us ki ahmiyat wa zaroorat par ghaur karte hai. Islaam mein aadmi ki asal kaamyabi aqeede ki sehat aur durustagi par mauquf hai, agar ek shakhs ne apna aqeeda sahi kar liya to goya kaamyabi ka sira uske haath lag gaya, us kamiyabi ke sirey ko muqammal karne aur use awwaleen aur use ibtadai marhale hi mein haasil karne ka zariya ibadaat hain. Jis tarah kaamyabi ka sira paane ke liye sahi aqeede ko apnana zaroori hai usi tarah awwaleen marhale mein kamyaabi aur falahi kaamil paane ke liye ibadat ki adaaegi aur ehtemaam zaroori hai aur ibadat ka sahi wa Maqbool hona unki durust aur sahi adaaygi par mauquf hai, yahi wajah


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hai ke Quran wa sunnat mein faraiz ki talqeen ke saath unki sahi aur durust adaaygi ki bhi taaqeed ki gayi hai, misaal ke taur par namaz ke silsile mein Allah taala ne farmaya:

کروا الل ہ کما عل مکم فاذAllah taala ko usi tarah yaad karo jaisa Usne tumko sikhaya hai (Surah Baqarah 2:239)

Aur isi tarah Nabi kareem (ملسو هيلع هللا ىلص) ka farmaan hai:

أصل ي رأيتمون كما صل وا

Tum usi tarah salaat ada karo jis tarah mujhe ada karte hue dekha hai (Bukari 631 Muslim 544)

Ek martaba aap (ملسو هيلع هللا ىلص) ne mimbar par salaat ki imamat farmayi, qiyaam aur rukoo’ mimbar par

kiya (niche utar kar sajda kiya, phir mimbar par chadh gaye) aur salaat se faarigh hokar farmaya:

ن ما صنعت ھذا لتاتم واب و لتعل موا صلت اMain ne aisa isliye kiya ke tum meri iqtida kar sako aur meri salaat ki kaifiyat (tareeqa) maalum kar sako (Bukari 971 Muslim 544) Jabke Hajj ke hawale se Quran mein Irshad hai:

کم کروہ کما ھدا واذAur us ka zikr usi tarah karo jaisa usne tumhe hidayat di (Surah Baqarah 2:198) Nabi kareem (ملسو هيلع هللا ىلص) ne hajj ke silsile mein farmaya hai:

خذواعن مناسککم

Mujh se hajj ka tariqa seekh lo (Muslim 1293) Is liye ibadaat ki adaaegi ke sahi aur muafiq-e-sharee’at tariqa se waqifiyat zaroori hai, Nabi

kareem (ملسو هيلع هللا ىلص) ka irshad hai:

مسلم طلب العلم فريضۃ عل کل

Ilm ka talab karna har musalmaan par farz hai (Ibn Majah 224)

Sharee’at ke jin ahkaam ki baja-aawari har musalmaan par farz hai, kam az kam un ahkaam ka jaanna aur samajhna har musalmaan par laazmi hai, is se fiqh ki ahmiyat wazeh ho jaati hai. Wazeh rahe ke sharee’at ke jo ahkaam farze-ayn ka darja rakhte hain un ka seekhna bhi farze-ayn hoga aur jin ahkaam ka taaluq farze kifaya se hai un se mutaaliq ilm ka haasil karna bhi farze kifaya hoga, isi tarah kisi hukm ki adaaegi mein sharee’at ki taraf se taakhir ki gunjaish ho to us se mutaaliq ilm ke usool mein bhi taakhir ki gunjaaish hogi. Farze-ayn wo ibadaat aur aur faraiz hain jo har mukallaf shakhs se bi-aynihi matlub hai, jaise paanch waqt ki farz namazein aur farz kifaya wo ahkaam wa ibadat hain jo bi-aynihi har mukallaf


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shakhs se matlub nahi, agar kuch log unhe ada kar lein sabhon ki taraf se kaafi ho jaaye, jaise namaz e janaza waghayrah.

Fiqh Kahan Se Haasil Karenge? (Fiqh ke Maakhaz)

Fiqh ki ahmiyat wa zaroorat se waqifiyat ke baad ab hum yeh maalum karenge fiqh ke maakhaz yaani fiqh ke husool ke zaraaye aur sar chashme kya hain? Fiqh ke buniyaadi aur asaasi maakhaz do hai

1) Quran Majeed 2) Ahadees E Nabwi

Inke ilawa fuqaha ke nazdeek fiqh ki mazeed zaili maakhaz bhi hain, un mein ijma’ phir aqwaa-e-sahaba aur uske baad qiyaas sar-e-fahrist hain.

Qur’an Majeed ‘Ulamaa-e-karaam Quran majeed ki tareef karte hue kehte hai:

Quran majeed Allah taala ki woh kitab hai jo Allah ke Rasool (ملسو هيلع هللا ىلص) par hazrat jibrael (as) ke vaaste

se utri jo masaahif mein likhi hui hai aur beghayr kisi shak wa shubah ke hum tak tawaatur ke saath naql ho kar pahunchi hai aur jiski tilawat ke zariye ibadat ki jaati hai

Fiqh ka doosra maakhaz sunnat aur hadees

Quran kareem Rasool Allah ملسو هيلع هللا ىلص par utra, aap (ملسو هيلع هللا ىلص) ka farz mansabi mahaz yeh nahi tha ki aap

Quran kareem ke sirf alfaaz doosron tak pahuncha den, goya ki aap ki haisiyat sirf ek qaasid aur payam rasaan ki ho, balki aap ke faraiz aur zimmedariyon mein yeh baat bhi daakhil thi ki aap Quran ki lafzi tafheem wa tafseer aur amali tauzeeh wa tashreeh bhi farmayein, Allah taala ka Irshad hai,

ولعل ھم يتفک رون ل الی للن اس ما نز کر لتبی نزلنآ اليک الذ واHum ne yeh zikr (Quran) aap ki taraf utara hai ke logon ki jaanib jo naazil kiya gaya hai aap use khol khol kar bayan kar dein, shayad ke wo ghaur wa fikr Karein (Surah Nahl 16:44) Chunanche Quran-e-kareem mein beshumaar aayatein maujud hain ke agar un ko samajhne mein sunnat wa hadees ki rehnumai haasil na ki jaaye to un par amal mumkin na hoga, isi liye sahaba-e-karaam (rz) Ibn Abdul Barr ne jaame’ Bayan Al Ilm (Jild:2 Safa 191) mein naql kiya hai ke hazrat Imran bin Hussain (rz) apne saathiyon ke saath baithe hue the ke ek shakhs ne kaha: aap hum se sirf Quran bayan karein, Imran bin Hussain (rz) ne un se kaha: qareeb aa jao wo qareeb aa gaya to farmaya: agar tum aur tumhare saathi sirf Quran ke hawale kar diye jao to kya Quran mein paaoge ke ZOHAR 4 rakaat hai, ASAR 4 rakaat hai, aur MAGHRIB 3 rakaat hai aur shuru ke 2 rakaat mein fatiha ke saath surah ki qiraat karni hai aur kya agar tumhein sirf Quran ke sahare chhod diya jaaye to tum Quran mein yeh paaoge ke khanah-e-kaabah ke tawwaaf ke saat chakkar aur SAFA aur MARWA ki daud ke 7 chakkar hain?


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Phir farmaya: ن کم عن ا خذوا قوم ای لتضل تفعلوا ل ان والل ہ فا Yaani logon! Hum se (ilm hadees) haasil karo agar tum aisa na karoge gumrah ho jaaoge

Muqaddimah meezan sha’rani (Safah 61) ke mutabiq ek martaba ahle koofah mein se ek shakhs Imam Abu Hanifa (rh) ki majlis mein haazir hua us waqt aap hadees ka dars de rahe the, us shakhs ne kaha: in hadeeson ko chhodein, Imam Abu Hanifa (rh) ne use daanta aur farmaya:

ن ۃ ل لو ن ا مافھم الس القرآن احدم

Agar ahadees na ho to hum mein se koi Quran ko na samajh paaye

Imam Abu Sakhtayani farmate hai: Tum jab kisi se hadees bayan karo aur wo yeh kahe ke rehne do hamare liye Quran kaafi hai to samajh lo wo gumrah hai In aathaar wa aqwaal ki Raushni mein yeh samajhna bilkul aasaan hai ke Quran wa hadees aapas mein laazim wa malzoom hain

Hadees E Rasool (ملسو هيلع هللا ىلص) Ki 3 Mukhtalif Haisiyatein

Aap ko yeh bhi maalum hona chahiye ke Nabi kareem (ملسو هيلع هللا ىلص) ki ahadees ki haisiyat sirf Quran majeed

ki tashree hi ki nahi hai jaisa ki ‘Ulamaa Ibn Al Qayyim (rh) waghayrah ne likha hai ke Nabi kareem

:ki ahadees ki 3 haisiyatein hain (ملسو هيلع هللا ىلص)

1) Aap (ملسو هيلع هللا ىلص) ki kuch ahadees woh hain jo Qurani ahkaam aur mazameen ki taa’eed karti hain

yaani un mein wahi ahkaam maujood hain jo Quran mein hain, misaal ke taur par Quran majeed mein namaz ka hukm diya gaya hai to hadees mein bhi us ka hukm maujood hai, Wa ’ala haazal-qiyaas

2) Aap ki bahut si ahadees woh hain jo Quran ki tashreeh wa wazahat, uske ma’na ki ta’yeen uski ijmaal ki tafseel aur uske umoom ki takhsees waghayrah karti hain, misaal ke taur

par Quran mein chor ke haath kaat dene ka aam hukm hai, Nabi ملسو هيلع هللا ىلص ne uski takhsees karte

hue farmaya:

ارق يد تقطع دينار ربع ف الس

Chor ka haath ek chauthayi dinar (ya us se zyaada) ki chori par kata jaayega (Bukari 6789

Muslim 1684)

3) Aap ki ahadees ki teesri qism un ahadees se mutaaliq jo Quraani ahkaam mein izaafa

karti hain, jaise Quran majeed mein do behnon ki bayk waqt ek hi shakhs ki nikah mein

hone ko haram karaar diya gaya hai, Nabi kareem (ملسو هيلع هللا ىلص) ne us par izaafa farmaya ki do

behnon ki tarah kisi mard ka ek aurat ke saath us ki phuphi ya khala ko nikah mein ek saath jama karna bhi haram hai. (Bukari 5108 Muslim 1408)


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Hadees Ki Ittiba’’ Bhi Usi Tarah Zaroori Hai Jis Tarah Quran Ki

Hadees ki yeh teenon hi qismein agar sahi sanad se saabit hon to wajib ittiba’ hai aur Quran majeed mein in teenon qismon ki hujjat aur ittita’ ke dalaail maujood hain. Jahan tak pehli qism ki baat hai to us se muta’aliq daleel dene ki zaroorat nahi kyon ke woh umooman mahal-e-ai’teraaz nahi raha hai aur jahan tak doosri qism yaani hadees ke Quran ki sharah wa wazahat hone ki baat hai to uski daleel aur wazahat aap ke saamne aa chuki hai, aur rahi teesri qism jo sab se zyaada nishaana-e-ai’teraaz banaai jaati hai to uske ba’az dalaail aap ki khidmat mein pesh hai

Allah taala ne Nabi kareem (ملسو هيلع هللا ىلص) ki sifa’at bayan karte hue

ی بات لھم ويحل م الط ويحر الخباءث علی

Aur woh paak cheezon ko unke liye halaal aur naapaak cheezon ko haram thahrata hai (Surah A’raaf

7:157)

Zaahir hai ke yeh halaal wa haram Quran majeed ke halaal wa haram se alag hain, warna aap ki taraf us ki nisbat ka kya faayda? Quran majeed mein aap ki ittaat ka hukm diya hai, agar yeh itta’at Qurani alfaaz ki ittaat hai to itta’at-e-ilahi ke saath itta’at Rasool ko alaihda bayan karne ki zaroorat kya hai? Quran kareem mein aap ki ittiba’ ka hukm diya gaya hai, ittiba’ kisi ko dekhkar uske piche piche chalne ko kehte hai, is tarah ittiba’ sirf Rasool ki hi ho sakti hai, isi tarah aap ki zaat ko uswaah qaraar diya gaya hai? Kya sirf Quraani alfaaz ki bunyaad par aap ki shakhsiyat uswaah aur namoona ho sakti hai? Aap ki ittiba’ aur aap ko uswah banana ke mafhum ko is aayat ne bilkul khol kar rakh diya hai, Irshad hai:

کم وما سول آتا کم فخذوہ الر نتہوا عنہ ومانھا فا Aur Rasool tumhe jo kuch de (Khwah qaul ho ya amal) use lelo aur jisse rokein us se ruk jao

Quran Ki Tarah Hadees Bhi Wahyy Hai Quran Majeed ki saraahat hai ke hadees ka nazool bhi Quran hi ki tarah Allah ki taraf se hua hai, jaisa ke Allah taala ka Irshad hai:

ی عن وماينطق ي وح وح ال ھو ان الھو

Wo apni khwahish se kuch nahi kehte wo wahyy hoti hai jo un par utari jaati hai (Surah Najm 51:3) Isi tarah Irshad hai:

نزل والحکمۃ الکتاب عليک الل ہ وا

Allah taala ne aap par kitab aur hikmat naazil farmaya (Surah Nisa 4:113)

Nabi kareem ملسو هيلع هللا ىلص ne bhi farmaya:

معہ ومثلہ القرآن اوتيت الان

Suno mujhe Quran aur uske saath uski misl ek aur cheez bhi ata ki gayi hai (Abu Dawood 4604)


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Quran wa Hadees Mein Farq

Quran aur hadees donon Allah taala ki taraf se naazil shuda hai, taaham baaz khususiyat wo hain jo Quran Majeed ko hadees se Mumtaaz karti hain:

1) Quran wahyy-e-matlu (yaani uski tilawat ke zariye ibadat ki jaati hai) aur wahyy-e-jalli hai

jabki hadees wahyy-e-ghair matlu aur wahyy-e-khafee hai. 2) Quran Majeed poora ka poora hum tak tawaatur ke saath pahuncha hai, jabki ahadees

saari ki saari tawaatur ke saath hum tak nahi pahunchi. 3) Quran Majeed lafz aur maana dono ai’tebaar se wahyy hai, jabke hadees maanan to wahi

hai lekin lafzan wahyy nahin hai, hadees ke alfaaz Nabi kareem (ملسو هيلع هللا ىلص) ke hain. 4) Quran kareem mu’jizaana kalaam hai, yaani us jaisa kalaam koi nahi pesh kar sakta jabki

hadees ko yeh martabah haasil nahi. 5) Hadees khwab aur bedaari dono halaton mein naazil hui hai, jabki Quran ka nuzool sirf

bedaari ki haalat mein hua hai. 6) Hadees ke alfaaz jibreel ke waste ke beghayr bhi naazil hue hain, jabke Quran Sayyidina

jibreel (as) ke waste hi se utra hai. 7) Allah taala ne Quran aur hadees donon ki hifazat ke zimmedari li hai, lekin hadees ke

alfaaz lauh-e-mehfooz mein likhe hue nahi hain.

Hadees Ko Bhi Quran ki Tarah Kyun Nahi Utara Gaya? Suwaal yeh hai ke jab Quran wa hadees donon Allah ki taraf se naazil hue hain, to hadees ko bhi Quran ki tarah kyun nahi utara gaya? Is ka jawaab yeh hai ki hadees ka nuzool sirf maanan isliye hua ki is me ummat ke liye sahoolat thi, hadees ke alfaaz hubahu naql karna zaroori nahi, isi tarah ahadees ko yaad rakhna mumkin aur aasaan hua, agar yeh sahulat na hoti to sharee’at ki hifazat mushkil thi, aur agar sharee’at ki hifazat naa hoti to Nabi ملسو هيلع هللا ىلص ki be’sat ka jo maqsad hai (ya’ni ummat par hujjat qaaim karna) wo maqsad poora naa hota. Yun nuzool ke ai’tebaar se Quran aur Hadees ke darmiyaan is farq ke peechhe ummat ki sahulat, sharee’at ki hifazat, itmaam-e-hujjat jaisi maqasid kaar farma hain.

Hadees Ki Hifazat ka Wa’ada Hadees se muta’aliq is aham sawaal ka jawaab samajh lene ke baad aaiye hum hifazat-e-hadees ki guftgu ki taraf aate hain: Chunki hadees ke beghayr Quran par amal aur sharee’at ki taqmeel mumkin nahi, isliye ‘Ulamaa kehte hain ke Allah ka ye wa’ade (ke hum ne zikr ko naazil kiya hai aur hum hi is ki hifazat karne wale hain Surah Hijr:9) mein Quran ke saath hadees bhi shaamil hai, waise Allah taala ne saaf lafzon mein bhi hadees ki hifazat ka wa’ada farmaya hai (Surah Qiyamah:19) Yaani is Quran ki tashreeh ki wazahat bhi hamari zimmedaari hai


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Is Wa’ade ki Takmeel Kyunkar Hui? Allah taala ne apne wa’ade ke mutabiq hadees ki hifazat ka intezaam farmaya aur wo is tarah ke usne sahabah-e-karaam (rz) ke dilon mein Nabi-e-kareem (ملسو هيلع هللا ىلص) ki muhabbat wa aqeedat baitha di, un ko Nabi-e-kareem (ملسو هيلع هللا ىلص) ki zaat se kis darje muhaabat ka shaiftagi thi iska andaaza lagane ke liye ‘Urwah bin Mas’ood saqafi ka wo bayan kaafi hai jo us ne (zamana-e-kufr mein) kuffaar-e-Makkah ko khitaab karte hue diya tha, us ne kaha: Main ne Qaisar wa Kisra aur Najjaashi ke darbaar dekhe hain, yeh aqeedat wa iraadatmandi kahin nahi dekhi, Muhammad ملسو هيلع هللا ىلص baat karte hain sab par sannata chha jaata hai aur jab aap wudu karte hain to paani jo girta hai us par log toot padte hai, thook girta hai to aapke saathi haathon haath lete hain aur chahre aur haathon pe mal lete hai. (Bukari)

Jahan Aap (ملسو هيلع هللا ىلص) ki zaat ke saath adab wa ehteram aur muhabbat aur aqeedat ka yeh aalam ho wahan aapke alfaaz ka faraamosh ho jaana kaise mumkin ho sakta hai? Sahaba ko Nabi Kareem ke irshadaat ki ahmiyat ka poora ehsaas tha, wo har mumkin koshish karte ki aapka koi hukm (ملسو هيلع هللا ىلص)aur Aap ki koi hadees aisi na ho jiska unhe ilm na ho, agar kaarobari mashgooliyaat unhe us cheez se mehroom bhi kar deti to aapas mein baariyan taqseem kar lete, iske ilawa sahaba ka wo giroh jinhe As-haab-e-Suffah ke naam se yaad kiya jaata hai khaas is kaam ke liye waqf tha. Wo har tarah ki takleefein bardaasht karte lekin hadees Rasool se mehroomi gawarah na karte, Abu Huraira (rz) isi giroh ke sarkhail the. Sahaba ikraam (rz) ke baad Allah taala ne haafizeen hadees ke muqaddas giroh ko paida farmaya. Muhaddiseen-e-karaam (rh) ke is giroh ne hadees ki hifazat wa isha’at ke liye apni poori zindagi waqf kar di, ek ek hadees ke liye be-aab wa gayaah wadiyon aur maidanon mein maheenon ka safar kiya, hadees ki jaanch ke liye aise sakht aur ma’aqool sharaait qayam kiye gaye in se zyaada ma’aqool sharton ki tawaqqo nahi ki jaa sakti, 100 se qareeb funoon eejaad hue aur mahaz hadees ki hifazat ki khatir lakhon afraad ki sawaanah-e-hayaat qalam-band ki gayeen aur unke ek ek wasf ko ujagar kiya gaya, ummat-e-Muslimah ka yeh woh azeem kaarnama hai ke ji ski nazeer duniya ki koi bhi qaum nahi pesh kar sakti.

Ahadees likhne ki Mumani’at aur Phir Uski Ijaazat Baaz log yeh sawal uthate ke Nabi Kareem (ملسو هيلع هللا ىلص) ne hadeeson ke likhne se mana farma diya tha phir ahadees kaise likhi aur jam’aa ki gayi? To is mein koi shak nahi ki Nabi Kareem (ملسو هيلع هللا ىلص) ibteda mein hadees ko tahreer mein laane se mana farma diya tha jaisa ke muslim sharif mein hai ke Aap ne farmaya: “Meri taraf se kuch na likha karo aur jis ne mujh se Quran ke ilawa kuch likh liya ho, woh use mita de, haan mujh se hadeesen (zabani) bayan karo, usmein koi harj nahi” Lekin yeh mumaniyat waqti aur aarzi thi, jo Quran ki hifazat pesh-e-nazar farmayi gayi thi. Isliye ke ibteda mein sahaba-e-karaam (rz) poore taur par Quran ke zauq se aashna naa hone ki wajah se andesha tha ke Quran aur hadees aapas mein khalat malat ho jaayen.


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Lekin baad mein Quran Majeed ka kaafi hissa naazil ho chuka aur Quran wa ahadees mein tameez ke saaman paida ho gaye to phir kitabat-e-hadees ki ijazat de di gayi. (Tirmidhi) Ek Ansari sahabi ne aapki khidmat mein haazir hokar arz kiya aye Allah ke Rasool (ملسو هيلع هللا ىلص) main aapki baatein sunta hun jo mujhe achchhi lagti hain lekin main unhe mehfooz nahi rakh paata, to Aap ne apne haath se likhne ki taraf ishara karte hue farmaya: Apne Daahine haath se madad lo (ملسو هيلع هللا ىلص) Isi tarah Rafe’ Bin Khadeej (rz) ne aapse arz kiya hum aap ki baton ko likh liya karte hai? To aap ne farmaya likh liya karo koi harj nahi (ملسو هيلع هللا ىلص) Is silsile ki aur bhi riwayatein hain jinse yeh baat wazeh hoti hai ke aapne likhne ki ijazat marhamat farma di thi. Yahi wajah hai ke taqreeban 52 sahaba-e-karaam (rz) aur 252 tabi’een-e-uzzaam (rh) ke silsile mein yeh baat saabit hai ki un ke paas tehreeri majmua’a maujood tha yaa unke talaamizah ne unse hadeesein likhi. Iske ilaawah khud Aap (ملسو هيلع هللا ىلص) se mukhtalif mawaqe par likhwana saabit hai. Haan Nabi kareem (ملسو هيلع هللا ىلص) ne likhne ki ijazat marhamat farma di aur bahut se sahaba-e-karaam (rz) ne aap (ملسو هيلع هللا ىلص) ki baatein qalamband bhi farmayi, iske bawajood taqreeban pahli sadi hijri ikhtetaam tak kitaabat-e-hadees ka ba-qayda ehtemaam aur aam riwaaj na ho saka, uski pahli wajah to yeh thi ki arabon ka hafiza fitri taur par mazboot tha, woh kuch sunte to fauran yaad kar lete the, isliye kisi cheez ko likhna to dar-kinaar, uska dobaara poochhna bhi un ke yahan aar ki baat thi. Sunan Daarmi ki riwaayat ke mutaabiq Ibn Shabrama ka bayaan hai ke Imaam Sho’bi rahimahullah kaha karte the: Aye Shibaak (unke shagird) main tumse dubara hadees bayan kar raha hun, halanki main ne kabhi kisi se hadees ko dobara bayan karne ki darkhwast nahi ki aur Imam Sho’bi hee ka qaul hai: Maine na kabhi safedi par siyaahi se likha aur na kabhi kisi insaan se ek martaba hadees sun kar use i’aada karwaya. Ise bhi Imam Daarmi ne apni sunan mein naql kiya hai Sunan Daarmi hi ki sunan ke mutabiq Imam Maalik (rh) farmate hain ke ek martaba Zuhri ne ek hadees bayan ki phir kisi raaste mein meri unse mulaqat ho gayi to main unki lagaam thaam kar arz kiya aye Abu Bakr (Imam Zuhri ki kuniyat) aapne jo hadees hum se bayan ki thi use dobara bata dijiye, woh kehne lage tum hadees ko dobara poochhte ho? Main ne kaha: kya aap dobara nahi poochte the? Kehne lage nahi, main ne kaha likhte bhi nahi the? Kaha nahi! Kitabat hadees ka baqayda ehtemaam na hone ki ek doosri wajah yeh thi ke unke yahan likhne aur padhne ke saaman ki qillat aur kam-yaabi thi.


9

Hadees ki Jam’aa wa Tadween Ka Munazzam Aaghaaz Lekin jab futoohaat ke natije mein doosri qaumon se ikhtilaat ki wajah se arabon ke fitri hafize aur zabaani khususiyaat par asar padne laga aur doosri taraf saaman-e-kitaabat ki bhi farawani hui to is taraf tawajjuh ki zaroorat mehsoos hui, chunanche khalifa e waqt hazrat Umar bin Abdul Aziz (rh) ne baqayda sarkaari taur par waqt ke mash-hoor muhaddiseen ke naam yeh farmaan jaari kiya ke ahadees e nabwi ko talaash karo aur unko sabt e tahreer mein laao, is liye ke mujhe khadsha hai ke ilm mit na jaaye aur khatm na ho jaaye. Is farmaan ke baad ahadees jama’a wa tehreer ka ek silsila shuru ho gaya, mukhtalif maqamat par muhaddiseen ne ahadees ka majmua tayyar kiya, is silsile ki sab se kaamyaab koshish jo kuch baad mein saamne aayi Imam Maalik Muwatta hai jise aaj bhi qabool aam haasil hai. Hazrat ‘Umar Bin Abdul Aziz (rh) ke farmaan wa hidayaat ke baad tadween-e-hadees ka munazzam aaghaaz ho gaya aur ahadees ke baqayda majmua saamne aane laga, yeh silsila chalta raha, teesri sadi hijri mein Masaaneed ki shakl muta’addid majmue saamne aane lage jinme Musnad Ahmed Bin Hambal sabse mash-hoor wa Ma’aruf hai, musnad ahadees ki aisi kitaab ko kehte hain jisme tarteeb waar ek ek sahabi ki tamaam riwayatein ek hi jagah jama kar di gayi hon, lekin ye masaaneed kya tha, goya ahadees ke samandar jisse aam logon ka mustafeed hona bahot mushkil tha, ilawa azeen un mein hadeeson ki sehat ka bhi iltezaam nahi kiya gaya tha, is liye us daur mein muhaddiseen ne 2 tarah se kaam karne ki zaroorat mahsoos ki,

1) Sirf sahi ahadees ko ekjaa aur ikattha kiya jaaye ke wahi hamare liye sanad aur daleel raah hai

2) Un ko fiqhi masail ko saamne rakhte hue is andaaz se tarteeb diya jaaye ke awaam ke liye un se istefaada asaan ho jaaye.

Documents

2020...MAHAD IBN KATHIR | MASJID E TAQWA, IAS COLONY, TOLICHOWKI, HYDERABAD, 500008 2 hai ke Quran wa sunnat mein faraiz ki talqeen ke saath unki sahi aur durust adaaygi ki bhi taaqeed