بہشتی زیور، درسِ مسلم BeShti Zewar Dars E Muslim(1)
Ustaad-e-Muhtaram ne farmaya:
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Muqaddama Ilm-e-Hadees
Hadees Lugatan:
Allama Suyooti رحمہ اللہ Ta'ala ne farmaya:
"Al-hadees zidd-ul-qadeem, wa qad ustu'mila fi qaleel-il-khabar wa kaseerihi, li'annahu (1) yahduthu shay'an fa shay'an."
Hadees Istilahan:
Istilah mein iski mukhtalif tareefain ki gayi hain:
Farmaaya ulema رحمهم الله ne:
"Al-hadees: Aqwaal-un-Nabi ﷺ wa af'aaluhu."
(2) Is tareef mein taqreeraat ki sarahat nahi ki gayi, kyunki af'aal ke andar taqreeraat bhi daakhil hain. Aur taqreer kehte hain usko ke kisi Musalman ke qoul ya fi'l ki ittila Aqa ﷺ ko ho aur aap is par inkaar na farmaayein.
Muqaddama Mishkaat mein Hadees ki tareef yoon bayan ki gayi hai:
"Innal-hadees fi istilah jumhoor-ul-muhadditheen yutlaqu 'ala qawl-in-Nabi ﷺ wa fi'lihi wa taqreerihi."
(1) Tadreeb-ur-Rawi, Safha 23
(2) Muqaddima Fath-ul-Mulhim, Jild 1, Safha 2
(3) Muqaddima Mishkaat, Safha 1
(4) Dars-e-Muslim, Jild Awwal
To iska aur jo tareef upar bayan ki gayi hai, dono ka hasil ek hi hai, sirf ikhtiyar aur tafseel ka farq hai. In dono tareefon ke zariye Aqa ﷺ ke ahwaal-e-ikhtiyariyah hadees ki tareef mein daakhil hote hain, kyunki ahwaal-e-ikhtiyariyah aap ke aqwaal o af'aal hain.
Ab ahwaal-e-ghair ikhtiyariyah misal ke tor par: siyah o safed, lambay o daraaz, ibadaat ke waqt o tarteeb is tareef mein daakhil nahi. Lekin agar ghair ikhtiyariyah ko tareef mein daakhil maan liya jaye, to iske liye muhadditheen ko ek aur tareef nikalni padegi, jo ke mumkin nahi. Is wajah se is tareef ko ziada tar ulema ne ikhtiyar kiya hai (wa huwa al-muwaafiq lil-fahm).
Aur baaz ulema ne hadees ki tareef mein ahwaal-e-ghair ikhtiyariyah ko bhi daakhil karke ek jami' tareef di hai:
"Al-hadees huwa ma udhifa ila an-Nabi ﷺ min qawlihi wa fi'lihi wa ahwaalihi."
Is tareef ke mutabiq hadees ke tamaam riwayaat, jo zahiri tor par azeem lagti hain, misal ke tor par: Aap ﷺ ke rang ka siyah ya safed hona, aap ka lambay ya chhote qad ka hona, sab isme shamil hain.
Pas, hadees ki tareef mein yeh tamam cheezein aa gayi hain.
Wajh Tasmiyah Al-Hadees Hadeesan
Hadees ke lughwi aur istilahi ma'ni mein munaasbat ulema-e-kiraam ne mukhtalif tareeqon se bayan farmayi hai.
Ibn Jurayj farmate hain ke jo Allah Ta'ala ke deen par mabni ho, yeh Quran-e-Kareem ki tarah hai.
Hadees ke mustanad hone ke liye iska naam "Hadees" bhi jaiz kaha gaya hai.
Lekin Sheikh-ul-Islam Allama Sheikh Ahmad Muhammad bin Zain-ud-Deen "Fath-ul-Mulhim" mein likhte hain:
"Hadees ka ma'ni jo Rasool Allah ﷺ ki sunnat par dalaalat karta hai, wahi mumkin hai."
Allah Ta'ala farmata hai:
"فَبِأَيِّ حَدِيثٍۢ بَعْدَهُۥ يُؤْمِنُونَ وَيْلٌۭ يَوْمَئِذٍۢ لِّلْمُكَذِّبِينَ"
(Al-Qur'an, Surah Al-Mursalat, Ayat 50)
Lekin apne Rab ke fazl se aap muttahid ho gaye. In mein se pehli teen ayat mein Allah Ta'ala ne Rasool Allah ﷺ par teen in'amaat ka zikr farmaya hai, yani:
1. Yateemi ke baad panah gah.
2. Gumraahi ke baad hidayat, yani woh un qawaneen se nawaqif tha jo unki jagah nahi lete.
3. Ghurbat ke baad afzoodgi, yani ghurbat door karna.
In teen in'amaat ke zikr ke baad Allah Jalla Shanahu ne unke munasib ahkaam bhi teen zikr farmaye jo lafz o nashr ghair murattab ke qabeel se hain, aur woh yeh hain:
1. Tark-e-qahr al-yateem – Yeh "Alam yajidka yateeman fa'awa" ke muqable mein hai.
2. Tark-e-nahr al-sail – Yeh "Wa wajadaka 'a'ilan fa'aghna" ke muqable mein hai.
3. Fazl par tazagi – Aur jahan tak aapke Rab ke fazl ka ta'alluq hai, "Wa amma bini'mati rabbika fahaddith" ke muqable mein hai.
Jis ka matlab yeh hai ke humne aap ko shara'i ahkam ka ilm wahi ke zariye ata kiya hai, lihaza iska taqaza hai ke in shara'i ahkam ki jo hidayat aap ko di gayi hai, woh aap doosron ko bataayen. Aur zahir hai ke yeh bataana aur khabar dena aap ne apne aqwaal, af'aal aur taqrirat se kiya hai. Aur inhi ko Hadees kaha jata hai.
Is tawjeeh ka khulasa yeh hai ke Hadees ka naam "Hadees" rakhna Quran-e-Hakeem ki aayat "Wa amma bini'mati rabbika fahaddith" ke is lateef ishaare par mabni hai. Lekin zyada sahih aur wazih baat yeh hai ke lafz "Hadees" jo lughat mein har khabar ke liye istemal hota hai, usay shara'i istilah mein Aqa Rasool ﷺ ke aqwaal o af'aal ke liye khaas kar lena khud Rasool Allah ﷺ ke baaz irshadaat par mabni hai. Jin mein se do irshadaat aage (Aane wale unwan "Sharafat-e-Haza al-Ilm" ke tehat number 2 aur number 5 mein) arahe hain.
(1) Surah Ad-Duha, Aayat 6-11.
(2) Fath-ul-Mulhim ka taaruf, Jild 1, Safha 201.
Hadees bayan karne ke ilm ki hadeeya ek science hai jo Rasool Allah ﷺ ke aqwaal, unke a’maal aur unke ahwaal ko is lehaaz se talaash karti hai ke kis tarah nashr o ashaat ka silsila musalsal aur mutawatir hai waghera.
Is ka Mauzoo'
Baaz hazraat ne Ilm-e-Riwayat-ul-Hadees ka mauzoo' "Zaat-un-Nabi ﷺ" ko qarar diya hai, lekin Sheikh-ul-Hadees Hazrat Maulana Muhammad Zakariya Sahib Saharanpuri رحمۃ اللہ علیہ ne "Muqaddima Aujaz-ul-Masalik" mein farmaya:
"Zaat-un-Nabi ﷺ Ilm-e-Hadees ka mauzoo' to hai, lekin Ilm-e-Riwayat-ul-Hadees ka mauzoo' nahi. Aur Ilm-e-Riwayat-ul-Hadees ka asal mauzoo' dar haqeeqat "ar-riwayaat wal-marwiyyaat min hayth-ul-ittisaal wal-inqita' wa nahwu zalik" hai.
Is ka Maqsad
Duniya aur aakhirat ki tamaam khushiyan jeetna hai.
Is Science ka Izzat o Sharf
Ilm-e-Hadees ke fazail aur manafi’ to be-shumaar aur be-andaazah hain. Ahadees aur aqwaal-e-salaf mein bohot zyada riwayaat iski fazilat par naatiq hain. Yahaan sirf chand riwayaat zikr ki ja rahi hain:
1. Ibn Mas’ood رضی اللہ عنہ se marwi hai ke Rasool Allah ﷺ ne farmaya:
"اللَّهُ تَعَالَى هَذَا الْعَبْدَ فَتَحَ اللَّهُ مَنْ سَمِعَ كَلامِي فَحَفِظَهُ وَعَمِلَ بِهِ، يَكُونُ فَقِيهًا لَا فَقِيهَ وَيَكُونُ فَقِيهًا."
"Allah Ta'ala is bande ko fatah ‘ata farmaaye jisne meri baatein suni hon, unko yaad kiya ho aur unpar amal kiya ho. Koi fiqh ka ‘alambardaar ho jo is se zyada faqeeh na ho, aur is se zyada faqeeh ho."o
2. Ibn Abbas رضی اللہ عنہما se riwayat hai ke Allah ke Rasool ﷺ ne farmaya:
"اللَّهُمَّ ارْحَمْ خُلَفَائِي"
Humne kaha: "Aur aap ke khalifa kaun hain?"
(1) Taaruf Aujaz-ul-Masalik, Safha:
(2) Mishkat-ul-Masabeeh, Kitab-ul-Ilm, Baab Duwam, Hissa 1, Safha 35.
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