KITAABAT WA TADWEEN HADITH:

Bismillahirrahmanirraheem



KITAABAT WA TADWEEN HADITH:



Kitaabat wa tadween hadith ke mutaallik ek raaye ye hai ke ye bidat e hasana hai, aur iske aadh me musalmano ka ek tabqa hanafi iski bidat e hasana ki aadh me kai khuraafaaton ko anjaam deta hai, uska kahna hai ki

" nabi e akram sallalaho alaihi wasallam ne hadith likhkar kitab ki shakl me karne ka huqm nahin diya....lihaza ye bidat e hasana hai "


inshaallah ham is article me iski haqeeqat ko waazeh karenge....

Hamen munkireen e hadith se koi shikwa nahin. Shikwa toh is baat par hai ki ahle sunnat ka ek tabqa aisa daawa kare



munkireen e hadith ko tamam zakheera sihah sitta se ek hadith muslim me aisi mili hai jisse  kitabat hadith na karna saabit hota hai, aur wah ye hai


" mujhse quraan ke elaawa aur koi cheez na likho aur jisne quraan ke elaawa koi aur cheez likhi ho use mitaa de "


(muslim)


is hadith ke elaawah (jiske rawi hz abu Saeed khudri hain ) in hazraat ka tamam tar inhesaar JAME EL ILM, TAZKIRATUL HUFFAZ wagerah ki riwayat par hai


ab iske bar'ashq kutub sihah sitta me be'shumaar hadith aisi hai jo bahut se sahaba se marwi hain, jinse saabit hota hai ke kuch hadithen aap ke huqm se likhi gayi, kuch logon ko aapne likhne ki ijaazat di, kuch logon ko likhne ki targheeb di, wagerah wagerah

wah munkireen e hadith aur hanafiya ko nazar  nahin aati....


Un hadithon ki tafseer aage chalkar aayegi inshaallah


ab sawal ye paida hota hai ki un hadithon ka ta'aaruz kaise door ho, toh uski ye sooratein saamne aati hain


1- imam bukhari aur baaz dusre muhaddiseen ne is mana kitaabat waali hadith ko, jo abu saeed khudri ra se manqool hai, ma'alool qarar diya hai aur kaha hai ke hadith marfu nahin, balke hz abu saeed khudri ka qaul hai

(tareekh ul hadith wal muhaddiseen page 312)


isi liye imam bukhari ne ye hadith apni bukhari Me darj nahin ki, jiska darja muslim se buland hai


2- baaz dusre hazraat is hadith ko mansookh qarar dete hain, unki daleel qartaas hai, jo aapke bilkul aakhri ayyam ka waqeya hai, goya ye huqm aarzi tha, jo dusri ijaazat ya huqm waali sahih tar hadith ke zariye khatm ho gaya tha


3- chunke us hadith me mana kitaabat ki illat mazkoor nahin, lihaaza jin hazraat ne us hadith ko durust tasleen kiya hai wah uski mandarjaj zeil 3 wajah bayan karte hain
KITABAT HADITH KE MANA KARNE KE ASBAAB


1- sahaba kiram ra Quraan ke alfaaz ke saath hi nabi e akram salllaho alaihi wasallam ke tashreehi aqwaal bhi likh liya karte they, dauraan haaliyah abhi sahaba kiram ko poora naazil shudah quraan bhi yaad na hota tha


2- un dinon Quraan , haddiyon, thekaron, patthar ke seleton aur baareek chhaalon  jaise mutfarq juzz par likha jaata tha, aur is khadsha ke pesh e nazar ke kahin hadith par mushtamal aisi hi tahreer Quraani saheefon ke saath gadh madh na ho jaayen, Quraan ke elawa dusri cheez likhne se mana kar diya gaya, aur jab ye khadsha khatm ho gaya toh ijaazat de di gayi


3- log hadith me manhamak hokar kitabbullah ko past pash me na daal den



ab chunke tamam kutub hadith se munkireen e hadith ko yahi ek hadith mil saki, lihaaza ispar khoob haashiye chadhaaye hai, chunanche munkireen e hadith ke aalim hafiz aslam sahab farmate hain



" ye riwayat sahih muslim me hai is wajah se muhaddiseen isko mauzu toh nahi kah sake, magar chunke isse unki saari buniyaad munhadam hoti thi, isliye uski towajjiyah ye ki ke maqsood us mumaniyat se ye tha ke quraan majeed ke saath koi dusri cheez makhloot na ho jaaye, jab altabaas ka khauff na ho toh kitaabat jaiz hai, is tarah nabi e pak ke mana kitabat ke waazeh aur sareeh huqm ko mita diya gaya, halaanke aapne iski koi illat bayan na farmayi thi aur bila kisi qaid ke Multaqan mumaniyyat farmayi thi, agar nabi e akram salllaho alaihi wasallam ka ye maqsad hota ke Quraan wa hadith makhloot na ho jaane paaye toh farma sakte they ke donon ko alag alag likho, isliye muhaddissen ki tawajjiyah sahih nahin hai "

(maqam hadith page 90)


JAWAB


Goya hafiz sahab ko asal aitraaz ye hai ke jab nabi e akram salllaho alaihi wasallam ne mana kitabat ka huqm diya tha, usi waqt ye kyun na kah diya gaya ke hadith ko alag likho.

Baad me kyon kaha ke falan baat likho, falan huqm'nama ya khat tahreer karo wagerah wagerah...


HZ ABDULLAH IBN UMAR (RA) KO HADITH LIKHNE KI IJAAZAT AUR HUQM



Hafiz sahab ko jab ye aitraaz hai ke nabi e akram salllaho alaihi wasallam ne iski koi illat bayan nahin farmayi,

phir aap ye kaise kah sakte hain ke jo tawajjiyah aap bayan farma rahen hain sirf yahi theek ho sakti hai,


halaanke sahaba kiram ke zehan me ek aur tawajjiyah bhi thi jo ek Intehaayi khatarnaak qism ki thi, aur wah ye thi ke nabi e akram salllaho alaihi wasallam kabhi khush hote hain, kabhi ghussa me hote hain, toh shayed ghussa ke waqt me aapke muh se nikli hui baatein aapke uswah me shamil nahin hain, isi liye aapne apne aqwaal likhne se mana farma diya hai,


is khatarnaak ghalti ka azaala yun hua ke chand Quraishi nau'jawaanon ne hz abdullah bin umar wa hz amr bin aas (ra) ko jinhe nabi e akram salllaho alaihi wasallam ne apni hadith likhne ki ijaazat di hui thi,

kaha ke nabi e akram salllaho alaihi wasallam ki hadith na likha karo, kyonke aap kabhi khush hote hain kabhi naraz,

chunanche hz abdullah bin umar ne hadith likhna chhod diya, goya un sab sahaba ke nazdeek mana kitaabat ki wajah yahi thi,

aakhir baad me hz abdullah bin umar (ra) ne jab ye baat nabi e akram salllaho alaihi wasallam ko batlaayi toh aapne hz abdullah bin umar (ra) ko huqman farmaya ke likh Liya karo,

phir apni zaban ki taraf ishaara karke farmaya

" likh liya karo, us zaat ki qasam jiske haath me meri jaan hai, is muh se haq ke be'ghair koi baat nahin nikalti "

(abu dawood kitab ul ilm)


is tarah mana kitabat ki ye chauthi tawajjiyah jo baaz sahaba ke zehan me paida ho chali thi yani unhone barza wa ghazab ke aqwaal wa af'aal ki itteba ke mutaallik tafreeq ka tasawwur qayem kar liya tha, wah hamesha ke liye khatm ho gaya


is soorat e haal sahaba me 3 tarah ke tabaqaat paida ho gaye they


1- wah jo mana kitabat ka qayel raha, is tabqa me mana kitaabat ke asal raawi abu saeed khudri ra aur hz zaid bin saabit aur hz abdullah bin masood ra shamil hain, is tabqe ki qillat tadad se zamanan ye bhi malum hota hai ke mana kitaabat ki hadith ki ishaat umoomi taur par nahin hui thi

(hz abdullah bin masood baad me kitaabat hadith ke qayel ho gaye they)


2- wah tabqa jo kitaabat par hifz ko Tarjeeh deta tha, taaham jawaaz kitaabat ka qayel tha, ye hazraat hadith ko likh liya karte they, phir yaad hone ke baad mita dete they, ibn shahab kahte hain

"agar koi likhta tha toh yaad karne ke liye likhta tha phir jab yaad ho jaata toh use mita deta"

(jame jild 1 page 64)


3- wah tabqa jo mana hadith ke huqm ko aarzi samjhta tha, kyonke wah nabi e akram salllaho alaihi wasallam se be'shumaar aisi hadith jaante they jinse kitaabat ka jawaaz, istbaab ya huqm saabit hota hai, aur is tabqe ki tadad sabse zyada thi......