kya zaeef hadees par amal kar sakte hai??

Is bat me shak nahi ki Is poori Ummat ke Hidayat aur Falah ka Zariya Quraan Kareem hai aur
Ahadees Nabwi a.s uski behtareen Tafseer aur Tashreeh haiaur yahi dono Islam ke Buniyadi
Makhaz
hainJahan tak Quraan ki bat hai to iske Sahi hone me koi Shak ki gunjaish hi nahi.Lekin
jahan
tak
bat
Ahadees
ki
hai
to
isme
iski
kai
Qisme
hain.

Jaise Sahi Hadees , Hasan Hadees , Zaeef Hadees aur Mozu Hadees.Mozu Hadees ko chor
diya
jaye
(kyonki ye bilkul bhi qabil e qubool nahi) to baqi teeno tarah ki Ahadees na sirf Qabil e Aihtram
hain
balki
Qabil
e
amal
bhi
hain.

Lekin Badqismati se aaj baz log bari shiddat se ye bat phelane ki koshish karte hain ki Zaeef
Hadees
bilkul bhi Qabil e aitmaad aur Qabil e amal nahi.Balki Amal ke layaq Sirf Sahi Ahadees
hain.Ham
iska inkar nahi karte ki pehle Sahi Ahadees hi li jayengilekin jin umoor me Sahi Hadeesen
mojood na hon wahan Zahir si bat hai ki Zaeef Hadees se hi istadlal karna parega.Isliye
Zaeef Hadees ki ahmiyat ko bhi nazar andaz nahi kara ja saktaKyonki Deen ke kitne hi masail
in Zaeef Hadeeson se hi Sabit hain..jinpar Poori Ummat Amal kar rahi hai

Aur ek khas firqe Naam Nihad Ahle Hadees ( Ghair Muqallideen ) ka Ahnaaf par ye ilzam bilkul
ghalat
hai ki wo Sahi Hadees ke muqable me Zaeef Hadees ko tarjeeh dete hain aur Ahnaaf ke masail
ki
Buniyad Zaeef Ahadees hain..kyonki bohot si Hadeesen Sanadan Zaeef hoti hain Lekin
Doosre
Qarain
se inka Mazmoon Sabit hota haiaur wo Qarain itne Mazboot hote hain ke inko kisi bhi tarah
nazarandaz
nahi
kiya
ja
sakta
hai

Sabse pehle Zaeef Hadees ki Tareef Jan lete hainUlama ne Zaeef Hadees ki Tareef kuch yoon
ki
hai
:

16 ( (

Yani Hadees Zaeef wo hai jisme na Sahi Hadees ke Sharait jama hon aur na hi Hasan Hadees
ke
Sharait jama hon
Dekhiye Scan

Ulama ne aamtor par isi tareef ko ikhtiyar kara hai.Lekin ek bat yahan ghaur karne ke layaq
hai
aur
wo ye Ki Muhaddiseen jab kisi Hadees par Zaeef ka hukm lagate hain to wo Uski Sanad ke
aitbar
se
lagate hain , uske Matan ( Mazmoon aur Mafhoom ) ke aitbar se nahi..Jabki Fuqha Hadees ko
Uski Sanad se zyada uske Matan ke aitbar se zyada parakhte hain..aur wese bhi Mujtahideen
aur Fuqha ki Hadeeson ke Mayne , Murad aur Mafhoom ko behtar janne wale hain Isliye

zaroori nahi ki jab Muhaddis kisi Hadees ko Zaeef kahe to wo Waqai me Zaeef ho, Sanad uski
Zaeef ho sakti lekin Matan (Mazmoon) bhi uska Zaeef ho ye Zaroori nahi.

Isliye Tadreeb Ul Rawi me Zaeef Hadees ki bahas me aapko ye ibarat milegi

34

( (

Yani Jab kaha jaye ke ye Hadees Sahih nahi (Zaeef hai) hai to iska ye matlab hota hai ki iski
sanad mazkura shart ( Muhaddiseen ki shart ) ke mutabiq sahih nahi hai..
Ye matlab nahi hota hai ki ye Haqiqat me jhuti he
Dekhiye Scan

Isi Tarah Hazrat Ibn Hammam r.a bhi apni Kitab Fathul Qadeer me farmate hain ki : Hadees ko
Hasan
ya Sahi ya Zaeef kehna sirf Sanad ke lihaz se Zanni tor par hai , waqae
(asal) me jayaz hai ki Sahi ghalat ho aur Zaeef Sahi ho.( Fathul Qadeer 463/1 )
Dekhiye Scan

Iske Alawa Hazrat Ibn Salah r.a apni mayanaaz Kitab Muqaddamah
Muhaddiseen jab kisi Hadees ko Ghair Sahi batate hain to ye is
Kizb
yaqeen
nahi
hota
,
isliye
ki
Hadees
Ghair
Sahi
Sachchi hoti haiisse to itni murad hoti hai ki iski Sanad is sharat
Sahat
keliye
muqarrar
ki
( Muqaddamah Ibn Salah 6 )

Ibn Salah me farmate hain :

Hadees ke Fil Waqae (asal)
par
bhi
kabhi
Waqai
me
par nahi Jo Muhaddiseen ne
hai.

Dekhiye Scan

Isi

liye

Hafiz

Ibn

Abdul

Bar

r.a

ne

apni

Kitab

Al

Tamheed

me

likha

hai

..

Yani Bohot si Ahadees Sanad ke aitbar se Zaeef hoti hain lekin Mayne ke aitbar se Sahi hoti
hain..
Aur is bat ka iqrar khud Ghair Muqallideen ke Aalimon ko bhi haiisliye Fatawa Ulama e
Hadees
me
hai : Neend Naqis e wuzu hai aur inki dalil Zaeef Hadeeseen hain.so wo Asnad ki haisiyat se
mardood hain aur mayne ke lihaz se maqbool hain.( Fatawa Ulame e Hadees 73/7 )
Dekhiye Scan

In sab baton se pata chala ki Muhaddiseen jab kisi Hadees par Zaeef hone ka hukm lagayen to
wo
hukm uski Sanad ke lihaz se hota hai , matan ( Mazmoon ) ke lihaz se nahi.aur Alhamdulillah

jaisa
ki
pata chala ki Sanad ke Zaeef hone se uske Matan ka Zaeef hona lazim nahi aata.

Zaeef Hadeeson par amal ko lekar Sabse bari Shahadat to Imam Tirmizi r.a apni Kitab Sunan
Tirmizi
me dete hain.Kitni hi Hadeeson ko naqal karne ke bad Imam Tirmizi r.a farmate hain

Iski Sanad Qawi nahi(Lekin phir bhi) Ulama Sahaba r.a ka isi Hadees par amal hai

Yahan ek aham bat yad rakhni chahiye ki Jab Imam Tirmizi r.a kisi Hadees ke bad ye farmayen
ki
ye
Hadees Ghareeb (Zaeef) hai lekin Sahaba r.a aur Ahle Ilm ka ispar amal hai.Iska matlab goya
wo
Hadees Imam Tirmizi r.a ke nazdeek Sahi hai.. Agarche Muhaddiseen ki shart ke mutabiq
(Sanadan)
Zaeef hai , lekin uska Matan Na Sirf Qawi hai balki Qabil-e-amal bhi hai.isliye unhone Zaeef
hone
ka
hukm Sanad par lagaya hai aur chunki uska Matan aur Mazmoon sahi tha isliye uspar Sahaba
r.a
ke
amal ki bat kahi hai.jab hi to farmate hain ki Sahaba r.a aur Ahle Ilm (Fuqha) ka ispar amal
hai..kyonki wese bhi Fuqha ke nazdeek Sanad se zyada uska Matan aham hota hai..aur
Fuqha
hi
Hadees
ke
Mayne
aur
Murad
ko
behtar
jante
hain.

Aur wese bhi Ulama ye Qaida jante hain ki : Jab Mujtahid kisi Hadees se istadlal kare to ye uske
Sahi
hone
ki
Dalil
hai(
Qawaid
Uloom
ul
Hadees
57
)

Isliye Hazrat Ibn Hummam r.a Imam Tirmizi r.a ke in aqwal ke bare me farmate hain: Ye jumla
taqaza karta hai is Hadees ki asal Qawi hai , agarche Khas ye Sanad zaeef hai.(Fathul
Qadeer
217/1)

Isi
tarah
Muhaddis-e-Sham
Shaikh
Abu
Ghada
farmate
hain
:
Muhaddiseen Aima Muqtadeen apni Kitabon me Zaeef Ahadees bhi zikr kiya karte the, taki
inpar
bhi
amal kiya jaye aur inse masail Sharia me dalil pakri jaye.Zaeef Ahadees se inko parhez nahi
tha
aur
na in Ahadees ko wo Munkir aur Pas e Pusht dalne wali bat jante thejaisa ki aaj ke baz
Muddaion
ka
dawa
hai
( Zafar Ul Amani 186 )
Dekhiye Scan

Hazrat Shaukani r.a bhi apni kitab Neel ul Auwtar me naqal karte hain ki Phir Hazrat Ibn Abdul
Bar
r.a ne (bawajood sanad Zauf ke) iski Sahat Sahi hone ka hukm lagaya hai, Ulama ke isko
qubool
kar

lene ki wajah se. Bas radd kara hai isko Sanad ke aitbar se aur qubool kara hai iske Mayne
( Mazmoon ) ke aitbar se.aur hukm lagaya hai aisi baz Ahadees par Jo is darje par nahi
pohonchi
balki
iske
qareeb
bhi
nahi
pohonchi.
(
Nail
ul
Auwtar
)

In sab baton se pata chala ki Zaeef Hadeesen Aamtor par Zaeef Sanad ke aitbar se hoti hain ,
Mayne ke aitbar se nahi.Tab hi ko Aksar Wo Ulama Jo Hadees ko Zaeef keh rahe hote hain ,
Wahi uspar amal kar rahe hote hain.Kyonki Wo Hadees Mayne ke hisab se Sahi hoti hain
Zaeef Ahadees par Amal ki kuch Soorten :Zaeef Hadees Baab e Ahkaam me:
Jahan tak Ahkaam e Shariyyah me Zaeef Hadees ke istemal ka talluq hai to Jamhoor
Muhaddiseen
o
Fuqaha ke tarz e amal se saaf zaahir hai ki Zaeef se Hukm e Sharii par istadlal kiya jasakta hai
, bashart yeh keh Zauf shadeed na ho yani sanad me koi Muttaham ya Kazzab rawi na ho,
Zaeef
se
istadlal
ki
chand
soorten
hain

Pehli soorat: Masale me is ke ilawah koi Mazboot daleel na ho, mukhtalif makaatib e fikr ke
talluq se iski Tafseel hasbe zail hai:1)Hanafiyyah:
i) Imam Abu Haneefa Rahmatullahi alaih ka Irshad hai
/ ( (
Yani
Baab
me
agar
Zaeef
Hadees
bhi
maujood ho to Qiyaas na kar ke us se istadlal kiya jayega chunanche:

(a)Namaz me Qahqahe se Nuqz e Wuzoo (wuzoo toot jana) wali Hadees ba ittefaq e
Muhaddiseen
Zaeef hai, Aap(Imam Abu Haneefa r.a) ne is ko Qiyaas par Muqaddam kiya.
(b)

Hadees

ye Hadees ba ittefaq e Muhaddiseen Zaeef hai , Hanafiyah ne is ko Qiyas par muqaddama

kiya.
(c)

Hadees

us ke zauf par Muhaddiseen muttafiq hain aur Hanafiyah ne qiyaas na kar ke is ko mamool bih
banaya
) 1/31,32 (
ii) Muhaqqiq Ibnul Hummam r.a farmate hain

Zaeef jo mauzoo ki had tak na pohonchi hui ho us se istehbaab sabit hota hai .(Fathul Qadeer
Baab
Nawafil 2/139)
2) Malikiyah :Mashhoor Maliki Aalim Muhammad ibn Abdullah Sunnan Tirmizi ki Sharah me ek riwayat
naqal karne ke bad farmate hain :

) 87/1 (
Is ibarat se pata chala ki Imam Malik r.a ke nazdeek Ahle Madina ka amal qabil e hujjat
hai..Agarche
ye Majhool ki riwayat hai ( Jo ki Zaeef hoti hai ) lekin phir bhi Imam Malik r.a ne ise qubool kara
hai.Ahle
Madeena
ke
Qubool
karne
ki
wajah
se

2) Shaikh Ahmad bin Siddiq Al Ghamari Maliki r.a farmate hain : Ahkam Sharia me Zaeef se
istadlal
koi Malikia hi ke sath khas nahi , Balki tamam Aima istadlal karte hain.(aage chalkar
farmate hain)..Zaeef ke bare me ye hargiz nahi kaha ja sakta ki ye RasoollAllah a.s se sabit
nahi , jabki wo Mozu na ho, ya isse Qawi asal Sharii se Maaraz na ho.Lihaza Qawi dalil ki
adam mojoodgi me zaeef se istadlal ko hame bura samajhne ke bajaye Aula ( Afzal ) jabki wajib
kehna
chahiye
.
) \ , (
Dekhiye Scan

Shafai :-

i) Hafiz Ibn Qayyam r.a ne naqal kara hai ki Imam Shafai r.a ke nazdeek Zaeef Hadees Qayas
par
muqaddam hai , Chunanche unhone Haram Makki ke andar Auqat Makrooha me Namaz parne
ke
jawaz
wali hadees ko Zauf ke bawajood Qayas par muqaddam kiya hai

ko apne ek qol
) 41/1 (
Dekhiye Scan

Hanabala :-

ke

bawajood

mutabiq

zaeef

ke

Qayas

par

tarjih

di

Ibn Najaar Hambali ne Sharah Al Kokab ul Muneer ( 573/2 ) me Imam Ahmad r.a ka ye qol
naqal kara hai

Yani Bab me agar Zaeef Hadees ho aur uske maaraz koi dalil na ho to usko chorta nahi hoon..
Dekhiye Scan

Hafiz Harwi r.a ne Zamm il Kalam me Abdullah bin Ahmad se naqal kiya ki Maine apne walid se
poocha ki ek shakhs ko masla darpesh hai aur shahar me ek Muhaddis hai , Jo
zaeef hai ( ek riwayat me hai : wo Sahi aur saqeem me tamiz nahi kar pata ) aur ek Faqih hai jo
Ahle
Rai aur Qayas me se hai , wo kisse masla pooche ? Farmaya : Ahle Rai se to pooche nahi ,
kyonki
Zaeef

ul
Hadees
Qawi
( Zamm il Kalam 179,180/2 )
Dekhiye Scan

ul

Rai

se

behtar

hai

Fiqah Hambali ki Mastand tareen kitab Al Mughni me Ibn Qaddamah r.a ne likha hai

Yani Nawafil aur Fazail me sahi Hadees ka hona shart nhi

Neez Imam ke khutbe ke doran Hazreen ke Ihtaba ( Is tarah bethna ki sureen zameen par ho
aur dono ghutne khare hon , aur dono bazuon ya kisi kapre wagherah se inhe bandh liya jaye )
ki babat likha ki koi haraj nahi , ki Chand ek Sahaba r.a se marwi hai , lekin na karna behtar hai
, kyonki Huzoor a.s se marwi hai ki Aap a.s ne Imam ke khutbe ke doran habwah se mana
farmayahai.Isliye agarche Hadees zaeef hai , afzal habwah ka tark karna hai .
) 88,206/2 (
5) Fuqaha aur Muhaddiseen :i) Hazrat Ibn Qayyam r.a farmate hain ki Yani aamtor par bhi Sabhi Aima is bare me Imam
Ahmad
bin Hambal r.a ke muwafiq hain , Aima me se koi bhi aisa nahi Jo Zaeef Hadees ko Qayas par
Muqaddam
na
rakhta
ho
.
) 25/1 (
Phir Baqayda Misalon se samjhaya bhi hai ki kis Tarah Imam Abu Hanifa r.a aur deegar Aima
r.a
ke
nazdeek Zaeef Hadees bhi Qayas par Muqaddam hai.
ii) Imam Abu Daood r.a ke mutalliq Hazrat Ibn Hajar r.a ne naqal kara :- Imam Abu Daood r.a
ka
mazhab hai ki jab kisi Bab me zaeef Hadees ke alawa nahi milti , to ise ikhtiyar kar lete hain ,
kyonki
zaeef
Hadees
inke
nazdeek
Qayas
se
Qawitar
hai
.
) 436 (
iii) Hafiz Ibn Hajar r.a isi Kitab me farmate hain ki Imam Abu Daood r.a ne jin Ahadees ko zikr
karke inpar sukoot ikhtiyar kiya hai , wo 4 qism ki hain..
a) Baz wo hain Jo Bukhari aur Muslim me mojood hain ya wo Sahi ki shart par hain
b)
Baz
wo
hain
Jo
Hasan
Lizatihi
ke
qabeel
hain
c)
Baz
wo
hain
Jo
Hasan
Lighairihi
hain
d)
Baz
wo
hain
Jo
Zaeef
hain.
Phir farmate hain :

Yani Tamam Qismen Imam

) 435 (
Dekhiye Scan

Abu Daood

r.a ke

nazdeek Ahtajaj

ke

qabil hain

..

Zahiriyah :-

Abu Muhammad Ibn Hazam Zahiri jinka Tashaddud mashhoor hai , apni Kitab Al Muhalla me
ruku se pehle Qunoot parne se mutalliq Hadees bariwayat Hasan bin Ali r.a laye , aur iske
mutalliq
likhte
hain
:
Ye Hadees agarche is layaq nahi ke isse istadlal kiya jaye , lekin Chunke RasoollAllah a.s se is
silsile
me
aur koi Hadees hame nahi mili , isliye ham ise ikhtiyar karte hain..
)61/3 (
DOOSRI SOORAT :Agar zaeef Hadees par amal karne me ahtiyat ho , to isko tamam Hazraat ikhtiyar karte hain ,
Chunke
Imam Nauwi r.a ne Kitab Al Azkar me amal bil Zauf ki soorton ko zikr karte hue farmaya :

Yani Agar kisi Zaeef Hadees me kisi kaam se mana kiya gaya ho to behtar hai ki ispar amal
karte
hue
isse parhez kiya jaye , kyonki isme Ahtiyat hai
Iski Sharah me Ibn Alan ne misal di ke jaise Fuqha Kiraam ne Dhoop me garam kiye hue pani
keistemal ko Makrooh likha haiHadees Aisha r.a ki bina par Jo zaeef hai .
) 68,78/1 (
Imam Hakim r.a farmate hain Jab ham Fazail Aamal aur Sawab wa Azaab aur Mubahat aur
Duaon
ke
bare me Ahadees zikr karte hain, to isme kamzor Hadeeson ko bhi dakhil karte hain.
( Kitab Dua Mustadtik Hakim jild 1 Safah 666 )
Dekhiye Scan

Imam Ahmad r.a farmate hain :

Jab Halal aur Haram ki bat aayegi to Asaneed ( Sanad ) ki janch parakh me sakhti se kam
lenge
aur
Jab Fazail Aamal ( Targheeb aur Tarheeb ) ki bat aayegi to ham Asaneed me Tasahul ( Narmi )
Bartenge [ yani isme Zaeef Hadees bhi naqal karenge ]( Al Kifaya 134 )

Dekhiye Scan

Imam Ahmad r.a ki yahi bat Hazrat Ibn Taimiya r.a ne apne Fatawa ( Safah 65/ Jild 18) me bhi
naqal
Kari hai
Imam Nauwi r.a ki Kitab Arbain ki Sharah Fathul Mubeen me Ibn Hajar Makki r.a ke Alfaz hain
Yani Fazail Aamal me Zaeef Hadees par amal ke bare me Ulama ka ittefaq hai , kyonki agar
wo Waqiatan Sahi thi , to isko iska Haq mil gaya , warna ispar amal karne se na to Haram ko
Halal karna lazim aaya aur na iske baraks (ulta) , aur na hi kisi ghair ka Haq pamal (barbad)
karna

) (
Dekhiye Scan

Hazrat
Nauwi
r.a
Apni
Kitab
Azkar
me
farmate
hain
:
Muhaddiseen aur Fuqaha aur unke alawa Ulama ne farmaya hai ki Zaeef Hadees par amal
karna
Fazail
aur Targheeb aur tarheeb me Jayaz aur Mustahab haijabki wo Hadees Mangharat na ho..

(
31 )
Dekhiye Scan

Azkar

Jaisa ki Arz kiya gaya ki Zaeef ghair mozu Aqaid wa Ahkam ke alawa me Jamhoor ke nazdeek
Qabil e Amal hai.Aqaid aur Ahkam me Bab me Tashaddud aur Fazail , Targheeb wa Tarheeb ke
mamle me Narmi ki bat Imam Ahmad r.a aur Imam Hakim r.a se naqal Kari gayi..

Lekin kuch ke nazdeek Ahkam me bhi Zaeef Hadeeseen Qabil e istadlal hain.Jaisa ki Imam
Ahmad r.a aur Imam Abu Daood r.a ke qol se pata chala.ki agar Bab me koi aur Hadees na ho
to usko chorte nahi hainAhkam me bhi Zaeef Hadees Ke Qabil e qubool hone ki Tasreeh
Hazrat Ibn Hajar Asaqalani r.a ne apni Kitab Al Nukt Ibn Salah aur Hazrat Suyuti r.a ne
Tadreeb ul Rawi me ki hai ki Zaeef Hadees Ahkam me bhi Qabil e amal hai.aur jaisa ki
Hazrat Nauwi r.a ne farmaya ki agar usme Ahtiyat ka pehloo hai to ispar amal jayaz hai
Teesri Soorat :Kisi Hadees ko Talaqqi Bil Qubool Hasil ho jana :
Agar kisi Hadees ko Talaqqi bil Qubool hasil ho jaye aur iske mutabiq Fuqaha, Ahle Ilm ya aam
Ummat ka amal ho jaye.Tab to Zaeef Zaeef hi nahi rehti balki iske zariye Wujoob aur
Sunniyat tak ka suboot hota hai.
Jaisa ki Hazrat Allama Jazairi r.a farmate hain Aur Jab koi Mursal Hadees ho ya koi aisi Hadees
ho
jiske kisi rawi me zauf ho aur ham ye dekhen ki sab logon ka ispar Ijmaa hai aur sab iske qayal
hain
To yaqeenan ham ye Jan lenge ki wo Hadees Sahi hai aur isme koi Shak nahi hai.( Tojihun
Nazar Safah 50 )
Dekhiye Scan

Jaisa ki Hazrat Jalal Uddeen Suyuti r.a Tabreeb ul Rawi Kitab me farmate hain ki Baz
Muhaddiseen
farmate hain ki Hadees par Sahat ( Sahi hone ) ka hukm laga diya jayega , Jab Ummat ne ise
Qubool

kar
liya
ho.agarche
iski
Sanad
Sahi
na
bhi
ho..
aage naqal kara ki Hazrat Ibn Abdul Bar r.a Kitab Al Astazkar me ye bat Imam Tirmizi r.a se
naqal karte hue farmate hain ki Imam Bukhari r.a is Hadees Al Bahar Huwat Tahuru Maauhu
ko Sahi kehte hainHalanki Muhaddiseen is jaisi Sanad wali Hadees ko sahi nahi kehte lekin
Hadees mere nazdeek ( Ibn Abdul Bar r.a ) Sahi hai kyonki Ulama me isko Talaqqi bil Qubool
hasil hai.. ( Tadreeb ul Rawi 29 )
Dekhiye Scan

Isi
kitab
me
aage
farmate
hain
ki
Ibn Samaani r.a aur ek Jamaat ye kehti hai ki Hadees ke muwafiq Ijmaa ka hona, ye Hadees
ki
Sahat (Sahi hone) par Dalalat karta haiIs Hadees ke is bat ko mutazammin hone ki wajah se

ki
isko
( Tadreeb ul Rawi 172 )
Dekhiye Scan

talaqqi

bil

qubool

Hasil

hai..

Hazrat Sakhawi r.a ne Fathul Mughees me kaha hai ki Jab Ummat Hadees Zaeef ko qubool
karle to Sahi yahi hai ki ispar amal kiya jayeyahan tak ki wo Yaqeeni aur Qatii Hadees ko
Mansookh karne me Mutawatar Hadees me darje me samjhi jayegiaur isi wajah se Imam
Shafai r.a ne Hadees La Wasiyyat Li Waris ke bare me ye farmaya hai ki isko Hadees ke Ilm

wale ( Ulama e Hadees ) sabit nahi kehte hain lekin Aama Ulama ne ise qubool kar liya hai aur
ispar amal karte hain, yahan tak ki isko Aayat Wasiyat ka Nasikh qarar dete hain.( Fathul
Mughees 153/2 )
Dekhiye Scan

Hazrat
Zahid
Kausari
r.a
bhi
apni
Kitab
me
farmate
hain
:
Aima ka bator dalil kisi Hadees ko le Lena ye unki taraf se us Hadees ko Sahi Qarar dena
hoga
,
Balki Tamam Jamaaton ke Jamhoor Ahle Ilm is Usool par hain ki Khabar e Wahid ko Ummat jab
uski
Tasdeeq karte hue Qubool karle to ye Ilm e Yaqeeni ka Fayda deta hai
( Maqalat Kausari 80 )
Dekhiye Scan

Ghair Muqallideen ke ghar ka hal :In sab Hawalon ke bad aayen dekhen khud Ghair Muqallideen ke Akabireen ka Zaeef Hadees
aur uspar amal ke bare me kya khayalat hain.
1:- Ghair Muqallideen ke Shaikh ul Islam SanaUllah Amratsari Sahab Fatawa Sanaiya me Sawal
ke
Jawab
me
farmate
hain
:

 Zaeef Hadees ke sath bhi Jo Fel (amal) sabit ho wo Bidat nahi hota , aisa Tashaddud karna
achcha
nahi. ( Fatawa Sanaiya 510/1 )
Ek doosri jagah Zaeef Hadees par amal kar sakte hain ya nahi ke jawab me farmate hain
Agar
iske
Muqabil me Sahi Hadees nahi hai to ispar amal karna jayaz hai jaisa Namaz ki Shuru me
SubhanakAllahhuma (Sana) parne wali Hadees Zaeef hai magar amal sari Ummat karti hai..
( Fatawa Sanaiya 76/2 )
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Aur
ek
aur
jagah
farmate
hain
:
Dono rivayaton me ek ek Rawi Mutakallam Feeh hai Magar Dono Riwayaton aur Sanadon
ke milne se Har ek ko Doosri se Taqwiyat haasil ho Gayi hai, Goya Har Wahid Ek Hasan
Lighairihi
ke
darjah
me
hai
Lihaaza
Qabil-e-

amal
hai,
Khusoosan
Imam
Behqee
(r.a)aur Imam Ibnul Manzar (r.a) ka Riwayat kar ke Is se Istadlaal karna aur Phir Sadiyon se
Muhaddiseen
ka
Is
par
Taamul
Qabil-e-Amal
hai.
( Fatawa Sanaiya 525/1 )
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Fatawa Sataria me Sawal kiya gaya ki Zaeef Hadees par amal kiya ja sakta hai, Jawab diya jata
hai
:
Zaeef Hadees bhi qabil e amal hoti hai ( Fatawa Sataria 37/4 )
3:- Aur Ghair Muqallideen ke Shaikh Miyan Nazeer Hussain Dehelwi r.a farmate hain ki :
Zaeef Hadees se Jo mozu na ho Istahbab wa Juwaz sabit hota hai ( Fatawa Nazeeriya
564/1 )

Isi Fatawa ek Sawal ke Jawab me Farmate hain: Is Hadees me agarche zauf hai , magar
Taamul Ahle Ilm ka is Hadees ke zauf ko Rafa ( door ) karta haijaisa ki Usool Hadees me hai
ki Taamul Ahle Ilm se Hadees ka Zauf Rafa (door) hota hai.( Fatawa Nazeeriya 411/1 )
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Fatawa Ahle Hadees me Abdullah Ropri ek Sawal ke jawab me kehte hain :- Agar Zauf Thora
hota to Majmua milkar Hasan ya Sahi ke darje ko pohonch jata.. Khair inpar amal se roka nahi
jata
Khaskar
jab
Imam
bhi
is
taraf
gaye
hain.
( Fatawa Ahle Hadees 473/2 )
5:- Maulana Abdur Rahman Mubarakpuri Sahab apni Kitab Abkar Ul Manan me farmate hain :

Yani ye Hadees agarche Zaeef hai magar Taddud Taraq (zyada Sanadon) se iski kamzori door
) ho gayi hai. ( Abkar Ul Manan 386
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Aur apni doosri Kitab Sunan Tirmizi ki Sharah Tohfatul Ahozi me farmate hain
601/1

Yani is Bab ki Hadees par amal karna hi behtar hai aur Aula hai isliye ki ye Hadees agarche
Zaeef
hai
magar iska Shahid mojood hai.
( Is ibarat se pata chala ki Maulana Mubarakpuri Sahab ke nazdeek Agar Hadees Zaeef bhi ho
lekin
uske doosre Shahid mojood hon , to wo Hadees Qabil e Hujjat [ yani Qabil e amal ] ho jati hai )
6:- Fatawa Ulama e Hadees me hai : Zaeef Hadees jabke Khair ul Qurun me mamool baha ho
to wo Ummat ke han Maqbool hai( 72/7 )
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Nawab Siddiq Hasan Sahab Farmate hain : Agar Koi Hadees Sanad ke aitbar se Zaeef bhi ho
lekin
iske Mazmoon par poori Ummat ka amal ho , to is Hadees par amal karna zaroori ho jata hai.
Hatta
ki
isko
Zaeef
kehne
wale
Ulama
bhi
ispar
amal
karte
hain

) (
8 :- Maulana Ismail Salfi Sahab

Ibn
Majah
ki
hone
ke
bawajood
Jamhoor
) 441 (

ek

Hadees ke bare me farmate hain :

is
Hadees
ko
Zaeef
Ummat
ne
Qubool
kiya
hai

9 :- Makalat Noor Puri me ek Hadees ki Zauf ko tasleem karne ke bad farmaya gaya hai
Doosre
Shawahid aur iske ham mayne doosre taraq ki bina par isme Quwwat peda ho chuki hai aur
iska Zauf jata raha hai .( Makalat Noor Puri 528 )
10) Ghair Muqallideen ke Muhaqqiq ul Asar Nasir Uddeen Albani jinki tehqeeq par ghair
muqallideen
ko na sirf naaz hai aur poora yaqeen hai aur andha aitmaad bhi wo bhi Zaeef Hadeeson par
amal
ko
lekar kya farmate hain mulayzha ho
Nisf Shaaban ki Hadees zikr karne ke bad Jo farmate hain , uska khulasa pesh hai
Baz Riwayaten Baz ko Quwwat pohonchati hainhasil kalam ye ki (Nisf Shaaban wali)
Hadeesen Majmui lihaz se bila shuba Sahi hain , iski Sahat me koi Shuba nahiSahat to isse
kam
Taadad
se
sabit
ho jati hai , Zauf agar Ghair Shadeed ho , jaisa ki ye Hadees zer-e-bahas hai .
) 138/3 (
11 ) Halanki Hazrat Ibn Taimiya r.a muqallid (Hambali) hain , lekin chunki ghair muqallideen
inke
kai
hawale naqal karte hain aur inki baton aur tehqeeq par aitmaad karte hain , isliye hawala
naqal
kara
ja
raha
hai
Hazrat
Ibn
Taimiya
r.a
farmate
hain
:
Yeh Ahadees Inme Se Aksar Aisi hain ki agar unme se Kisi ek Hadees ki Sanad Alaahida Kardi
Jaaye
Toh
Wo
Sanad
Kisi
Halke
Ya
Sakht
Kalaam Se Khaali Nahi HogiLekin Sanad Ka Taadud Aur Kasrat-E-Tarq Se Nafsul Amr Me
(Yaani Haqiqat E Waqiya Ke Aitebaar Se ) Un Ahadees Ke Saabit Hone Ke Ghumaan-e-Ghaalib
Ka
Faida
Haasil
Hota
Hai.
( Fatawa Ibn Taimiya 403/6 )
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Ghair Muqallideen ke Akabireen ki in ibaraton se bhi yahi pata chalta hai ki inke bare bhi kahin
na kahin Zaeef Hadees ke Qabil e Hujjat aur Qabil e amal hone ke qayal rahe hain.lekin
mojooda dor ke kuch log Zaeef Hadees ko lekar to tareeqa ikhtiyar kiye hue hain wo kisi bhi
tarah sahi nahi.
Ab masla ye bhi peda hota hai ki Zaeef Hadees par amal ki kya soorten hain aur kab wo Qabil e
amal ban jati hai.aur kin Sharait aur umoor ko dhyan me rakhte hue uspar amal karna jayaz
hai.

Zaeef Hadees kab Qabil-e-amal ban jati hai.

Agar Zaeef me kuch Qarain paye jayen to us Hadees ka Zauf Khatm ho jata hai aur wo Qabil e
Istadlal
aur Amal ke qabil ho jati hai.
1) Agar koi Hadees Kai Mukhtalif Tarq yani kai Sanadon se Marwi hai to usse us Hadees ka Zauf
khatm
ho jata haiIski wajah se wo Hadees Mautbar , Qawi aur Qabil e amal ban jati haiYahi bat
Nuzhatun
Nazar me Hazrat Ibn Hajar r.a ne, Tadreeb ul Rawi me Hazrat Suyuti r.a , aur Meezan ul Kubra
me Hazrat Shairani r.a naqal karte hain..aur jiski Tasreeh Khud Ghair Muqallideen ke Aalim
Maulana
Abdur Rahman Mubarakpuri Abkar ul Manan me aur Abdullah Ropri Fatawa Ahle Hadees
me
karte
hain..
Hazrat Ibn Hajar r.a farmate hain ki Mastoor (jiske halat maloom na ho ) ki Hadees Jo Zaeef
hoti hai jab Taddud Taraq (kai Sanadon) se moid ho jaye to Hasan Lighairihi ho jati hai .
) 78 (
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Doosra Qarina ye hai ki wo Hadees Zaeef kisi Asal Sharii dalil ke muwafiq hoKhuwah koi Nas
Quraani ho, Qol-e-Sahaba r.a ho ya Shariat ka koi Qayda aur Zabta ho , Us Mazmoon wa

Mayne
ka
doosri
) (

Hadees

me

paya

jana

3 ) Ibn Hajar r.a ne zikr farmaya hai agar koi aisa Qarina mil jaye Jo Hadees Zaeef ko Qubool
karne
(aur ispar amal karne) ko Rajeh bataye to isko Hasan Lighairihi kehte hain .
) 68 (
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Zaeef Hadees par amal ke Sharait:-

Han ye zaroor hai ki zaeef Hadees ka saboot mohtamil hota hai , isliye isse istadlal ke waqt
kuch umoor ka lihaz rakhna zaroori hai , Hafiz Sakhawi r.a ne Al Qol ul Badii me Hafiz Ibn Hajar
r.a se naqal kara hai ki :
Zaeef Hadees par amal ki 3 Sharten hain :1:- Ye zauf ghair shadeed ho , Chunanche wo Hadees jiski riwayat tanha aise shakhs se ho Jo
Kazzab
ya mutham bil kizb , ya Fahish ul ghalat ho , Kharij hogi.
2:- Iska Mazmoon Qawaid Sharia se kisi qayde ke tahat aata ho. chunanche wo mazmoon
kharij
uz
amal hoga Jo mahaz ikhtraii ho.. Usool-e-Sharia me se kisi asal se mel na khata ho
3:- Ispar amal karte waqt iske saboot par aqeeda na rakha jaye , balki sirf iske sawab ke husool
ki
ummeed ke sath kiya jayeMubada aan Hazrat Muhammad a.s ki janib ek bat Jo waqae ne
aapne
na
farmayi
ho,
iska
Aapki
taraf
mansoob
karna
lazim
aa
jaye

) (
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In Sab baton ke bad Alhamdulillah maloom hua ke Hadees par Amal karne Ya Na karne ka
Maiyaar
sirf Quwwat-e-Sanad aur Zauf-e-Sanad nahi balke Iske liye Kuch aur Usool bhi hain, jisme khara
utarne
ke bad Zaeef Hadees bhi Qabil e amal ban jati hai.Sanad to isliye hai taki Sanad ke zariye

maloom
ho
Jaaye
ke
Ye
Hadees
haiKahin Hadees banai hui to nahi

Mozu

hai

Ya

Ghair-Mozu

Isliye Jab Sanad se pata chal Jaaye ki Hadees JHOOTI nahi hai to Ab iske bad Hadees par amal
Karne
Ya
Na Karne ke liye Sanad ko Nahi dekha Jayega balki Hadees
ko Amal
Bil-Hadees
ke
Usoolon
par
Parkha
Jaayega.aur unpar Khara utarne ke bad Zaeef Ahadees bil Ittefaq Qabil e Qubool hogi.
Baharhal Hamari Guzarish ka hasil ye hai Zaeef Ahadees ka inkar karna , unhe qabil e amal na
manna
,
aur in ko Ahadees ki feherist se kharij kar dena.. Ye Aslaaf ke Tarz wa Amal ke khilaf hai. ye
waqt
hazir ka fitna hai aur ye Shariat Islamia ke sath dosti nahi balki dushmani hai.Deen ke naam
par
Bedeeni haiaur Hadees ka iqrar nahi balki inkar ka rasta kholne wala aur Munkir e Hadees ki
Saf
me
khud ko khara karne wala amal hai.
Hasil Guzarish ye ki Zaeef Hadees ka Aima Mutaqadimeen ne masail Sharia me aitbar kiya
hai.aur
ispar apne amal ki Buniyad bhi rakhi hai.Inka inkar karna Din ke Ujale me Chand ka inkar
karna
hai
,
agarche wo Sooraj ki roshni me aankhon se ojhal zaroor hota hai , lekin uska Wajood khatm
nahi
hota..Isi tarah agarche Zaeef Hadees Sanad ke aitbar se zaeef ho lekin aksar Matan se aitbar
se
Sahi
hoti hai , Isliye Ulama uska inkar karne ke bajaye usko amal me late hain..
ALLAH Taala se Dua hai wo hame Deen ki Sahi Samjh ata kareaur Ahadees e RasoollAllah a.s
ki
izzat
aur ahtraam aur Unpar Amal ki taufeeq ata kare.Aameen