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أعوذ بالله من الشيطان الرجيم
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم
♥ الصلوۃ والسلام علیک یا سیدی یارسول اللہ ♥
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AITRAZ# 1: “Marwi hai ke Sufyan Sauri ne Is Asar ka Inkar kiya hai.” [Juz’ RafaulYadain Raqam# 11; Noorul Ainain pg 165]
JAWAB# 1:
(a) Is Aitraz me Hadees ko Za’eef kehne ki Koi Wajah nahi bayan ki hai. Lihaza Ye JARAH MUBHIM hai, Jo Qabil-e-Qubool Nahi Kyonke Jawab to Tab hi diya Ja sakta hai Jab Wajah bayan ki jaaye Ya’ni JARAH MUFASSAR honi chahiye warna Ye Aitraz Mardood hi rahega.
(b) Imam Bukhari (rah.) ne Jo Asal Ibarat Naqal ki hai mae Sanad mulaahizah farmayein: “Aur Abdur Rahman bin Mehdi (rah.) ne kaha: Maine (Sufyan) Sauri ke saamne An-Nahshali (An) Asim bin Kulaib (rah.) wali rivayat bayan ki to Unhone Iska Inkar kiya.”
Imam Bukhari (rah.) ki Paida’ish hui [194 Hijri]me aur Abdur Rahman bin Mehdi (rah.) ki Wafaat hui [198 Hijri] me Ya’ni Abdur Rahman bin Mehdi (rah.) ki Wafaat ke waqt Imam Bukhari (rah.) sirf 4 Saal ke Bachche the.
Ab Zubair Ali Zai ko chahiye tha ke Wo Imam Bukhari (rah.) ka Samaa’ Abdur Rahman bin Mehdi (rah.) se sabit kare.? Al-Gharz Is Aitraz ki Sanad Munqata’ hone ki wajah se bhi Ye Aitraaz Mardood (rejected) hai.
Zubair Ali Sahab.! Mukhalifeen Agar Munqata’ rivayat peish karein to Aap ka Qalam unki Tardeed karne me Rukta Nahi Lekin Jab Aap ki NAFS-PARASTI ki baat aayi to Munqata’ rivayat se Istedlaal Karne me Aap ko Sharm bhi Nahi aati.
AITRAZ# 2: Imam Usman bin Sa’eed Ad-Darmi (rah.) ne Isko Waahi (Kamzor) kaha. [Sunan Al-Kubra 2/80 ba-hawala Noorul Ainain pg 165]
JAWAB# 2: Imam Darmi (rah.) ki Ye JARAH MUFASSAR hai Magar Zubair Ali Za’i ne Isi me Apni Aafiyat Samjhi ke Poori JARAH Naqal na ki Jaaye. Kyonke Ye JARAH Asal me Koi JARAH hai hi Nahi balke TARJEEH ka Masla’h hai.
Aur Jab tak JARAH MUFASSAR Na ho Ya’ni Hadees par Aitraz ki wajah Ma’loom na ho, Jawab dena Mushkil hota hai. Isliye Hum Yahan par Imam Darmi (rah.) ki Mukammal Ibarat Naqal karte hain aur is Aitraz ka Jawab dete hain.
Usman Daarmi (rah.) ne farmaya ke, “Ye Hadees Is Sanad se Waahi (Kamzor) hai Kyonke Hazrat Ali (raz.) ne Nabi (sallallahu alaihi wa sallam) se RafaulYadain karna rivayat kiya hai. To Ye Nahi ho sakta ke Hazrat Ali (raz.) Khud hi Nabi (sallallahu alaihi wa sallam) se RafaulYadain Karna rivayat karein aur Phir Iski Mukhalifat karein.” [As-Sunan Al-Kubra Raqam# 2637]
Qaraeen-e-Kiraam.! Imam Darmi (rah.) ka Ye Aitraz aisa Nahi hai ke Hazrat Ali (raz.) se SAHIH SANAD se marwi Is TARK RAFAUL-YADAIN wali Hadees ko ZA’EEF bana sake. Kyonke Imam Darmi (rah.) ne baghair Kisi Raavi par Jarah Naqal kiye hi Is Sanad ko Kamzor kaha hai, Lekin Haqeeqat Ye hai ke Is Hadees ke Tamam Raavi SIQAH hain. Aur Mazeid Ye ke Imam Darmi (rah.) Khud Jis Hadees-e-Ali (raz.) se Istedlaal Kar rahe hain Jisme RafaulYadain karne ka Zikr hai, Wo Abdur Rahman bin Abi Zinad ki wajah se ZA’EEF hai.
Imam Darmi (rah.) to Isbaat RafaulYadain ki Rivayat ko Hazrat Ali (raz.) se Husn-e-Zann ki wajah se Tarjeeh dene ki Koshish Kar rahe the. Jab ke Hum Ahnaf bhi Hazrat Ali (raz.) se Husn-e-Zann ki bina per Yehi kehte hain ke Hazrat Ali (raz.) ne Rasoolullah (sallallahu alaihi wa sallam) ko Rafaul-Yadain karte dekha hai to Iski MUKHALIFAT Wo Kaise Kar sakte hain.? Is tarah se to Aap (raz.) ki ADAALAT hi Saaqit ho Jaayegi aur Ahl-e-Sunnat Wal Jama’t, Ahnaaf ka Aqeedah hai ke Tamaam Sahaba (raz.) AADIL the.
Jab Hazrat Ali (raz.) ne Khud Rafaul-Yadain Nahi kiya aur Ye baat Aap (raz.) se SAHIH SANAD se saabit ho gayi to Ma’loom hota hai ke Hazrat Ali (raz.) ke Paas bhi Rukoo’ se Pehle aur ba’d me Rafaul-Yadain ki SUNNIYAT Mansooq hai. Lihaaza Aap (raz.) ne Isko TARK kar diya.
Chunacha Muhaddis Ibne Daqeeq Al-Eid (rah.) farmate hain: “Daarmi (rah.) ne Jo kuch Kaha hai Wo (Ya’ni Tark Rafaulyadain wali Hadees) Za’eef hai Kyonke Unhone ba-qoul Khud RafaulYadain ki rivayat ko Jo ke Hazrat Ali (raz.) se marwi hai, Tark RafaulYadain ke Amal ke Za’eef hone par Hazrat Ali (raz.) par Husn-e-Zan karte hue Daleel Pakdi hai, to Is Soorat me Mukhalif ko bhi Haqq pohanchta hai ke Wo Is muamle me iske Bar Aks kar ke Hazrat Ali (raz.) se Husn-e-Zan karte hue TARK RAFAULYADAIN ke Amal ko RafaulYadain ke liye NAASIKH bana daale.” [Kitabul Imam ba-hawala At-Ta’leeq Al-Mumajjid pg 92, Nasbur Raayah 1/413]
Muhaddis Kabeer, Imam Tahavi (rah.) likhte hain: “Be-Shakk! Hazrat Ali (raz.) Hamesha Nabi Kareem (sallallahu alaihi wa sallam) ko RafaulYadain karte dekhte rahe hain, Phir Wo Is Rafa’edayn ko Rasoolullah (sallallahu alaihi wa sallam) ke ba’d Chhor dete hain to Iski wajah sivaaye iske aur Kuch Nahi ke Unke Nazdeek Is Rafa’ ka Naskh (Yani Mansooq hona) sabit ho chuka tha. So Jab Hazrat Ali (raz.) ki Hadees (Tark RafulYadain wali) SAHEEH ho gayi to Is me Un Logon ke liye bohat Badi Hujjat mil gayi Jo Rafaulyadain ke Qaayel Nahi hain.”
Imam Tahavi (rah.), Imam Darmi (rah.) ki Peish Kardah Isbaat Rafaulyadain wali Rivayat ke baare me farmate hain: “Hadees, Ibne Abi Zinaad ki wajah se Khata’ hai.” aur mazeid likhte hain: “Ye rivayat Fi Nafsihi Za’eef hai.” [Sharah Muanil Aasaar 1/163]
Allamah Mardini (rah.) ne bhi Imam Darmi (rah.) ke Aitraz ka Jawab dete hue likha: “Ye Sanad (Ya’ni Tark Rafulyadain wali) Kaise Waahi (Kamzor) ho sakti hai.? Balke Kamzor to Wo Sanad hai Jo ke Ibne Abi Rafe’ an Ali (raz.) rivayat ki hai (Ya’ni Isbaat Rafaulyadain wali), Kyonke Uski Sanad me Abdur Rahman bin Abi Zinaad hai aur iska Zikr pichhle baab me ho chuka hai.” [Al-Jawahar An-Naqi 2/79]
Aur Allamah Mardini (rah.) ne Pichhle Baab me likha tha: “Abdur Rahman bin Zinaad ke baare me Ahmed bin Hanbal (rah.) ne Kaha ke Wo Muztaribul Hadees hai aur Abu Hatim (rah.) ne kaha ke Is se Ihtijaaj nahi kiya Ja sakta aur Amr bin Ali (rah.) ne kaha ke Isko Ibne Mehdi (rah.) ne (ba-sabab Za’eef hone ke) TARK kar diya.” [Al-Jawahar An-Naqi 2/73]
Is Tehqeeq se waazeh hua ke Imam Usman Darmi (rah.) ka Aitraz SAHIH NAHI aur deegar Muhaddiseen ne Unke Is Aitraz ko Radd karte hue Tafseeli Jawab diya hai.
AITRAZ# 3: “Imam Shaafa’i (rah.) ne Isey Ghair Saabit kaha.” [Sunan Kubra Bayhaqi 2/81, Noorul Ainain pg 165]
AITRAZ# 3: “Imam Shaafa’i (rah.) ne Isey Ghair Saabit kaha.” [Sunan Kubra Bayhaqi 2/81, Noorul Ainain pg 165]
JAWAB# 3: Qaaraeen Kiraam! Is Jarah ki Sanad (Chain) wa Asal Matan (Text) mulaahizah farmayein.
“Za’frani ne kaha ke Imam Shafa’i ne QADEEM (Ya’ni Pehle) farmaya ke Hazrat Ali wa Ibne Mas’ood (raziallahu anhuma) se saabit nahi.” [Sunan Kubra Bayhaqi]
(a) Is Jarah ki Sanad Muttasil (continuous) Nahi hai balke Munqata’ hai. Aal Peerdaad Zubair Ali Zai Munqata’ Sanad se Logo’n ko Ulloo bana raha hai.
(b) Aur Matan (Text) se Saaf Zaahir hai ke Ye Imam Shafa’i (rah.) ka QADEEM (Pehle wala) Qoul hai.
Munqata’ aur Qadeem Qoul se Hazrat Ali (raz.) ki SAHEEH SANAD se marwi Tark Rafaulyadain ki Hadees ko Za’eef sabit karna to Koi Zubair Ali se seekhe. Innalillahi wa Inna Ilaihir Raji’oon.
AITRAAZ# 4: “Imam Ahmad (rah.) ne Goya Iska Inkaar kiya hai.” [Al-Masaail Al-Ahmed 1/343, Noorul Ainain pg 165]
AITRAAZ# 4: “Imam Ahmad (rah.) ne Goya Iska Inkaar kiya hai.” [Al-Masaail Al-Ahmed 1/343, Noorul Ainain pg 165]
JAWAB# 4: Zubair Ali Za’i ne Aam Logo’n ko GUMRAAH karne ke liye Koi KASAR nahi chhor rakhi hai, kyonke Ye Kitabein Aam Logo’n ko dastaras Nahi, to Iska Faaydah uthaate hue Isne Jo bhi Marzi me aaya likhta gaya, magar Ye bhool gaya ke Haqq to Akhir Haqq hi hota hai.
Qaraeen-e-Kiraam! Pehle Imam Ahmed (rah.) ke Alfaaz mulaahizah farmayein aur Phir Zubair Ali ki Daghabazi ka Faislah Khud karein.
Imam Ahmed (rah.) ne kaha ke, “Mere Ilm ke mutabiq Asim bin Kulaib (rah.) se Abu Bakar An-Nahshali (rah.) ke alawah Kisi aur ne rivayat Nahi ki hai.” [Al-Illal Wa Muarifat Ar-Rijaal Raqam# 717]
Qaaraeen-e-Kiraam.! Is hawale me Imam Ahmed (rah.) ne Hazrat Ali (raz.) ki Tark Rafaul-Yadain wali Hadees ka Inkar Nahi kiya balke Sanad ke Raavi Aasim bin Kulaib (rah.) se Abu Bakar An-Nahshali (rah.) ke Akele rivayat karne ke baare me kaha hai. Agar Usool-e-Hadees ki Ro’ se dekha Jaaye to SIQAH Raavi ki rivayat Qabil-e-Qubool hoti hai agarchah Ek hi SANAD se Kyon na marwi ho.
Imam Ahmed (rah.) ne kaha hai ke Unke AA’LAMAHU (Ya’ni Unke Ilm ke mutabiq) to ooper guzar chuka hai ke Asim bin Kulaib (rah.) se rivayat karne waale Abu Bakar An-Nahshali (rah.) Akele Nahi hain balke Muhammad bin Abaan (rah.) bhi Asim bin Kulaib (rah.) se rivayat karte hain. Phir bhi Usool Hadees ki Roshni me SIQAH Raavi ki Munfarid rivayat agar Ausaq (Ya’ni Us se bhi Zyadah Siqah Raavi) ke Khilaf na ho to Qabil-e-Qubool hoti hai.
Aur Aitraz ki Ibarat “Imam Ahmed ne goya iska Inkar kiya hai.” [Al-Masaail Al-Ahmed 1/343] se saaf Zaahir hai ke Ye Imam Ahmed (rah.) ka Apna Qoul Nahi hai balke Unke Bete Abdullah bin Ahmed (rah.) ka Apna Faham (Samajh) hai. Jabke Imam Ahmed (rah.) ke Muqaable me Unke Bete ki Samajh Mazboot Nahi hai.
Arab ke Mash’hoor Aalim Basheer Ali Umar (rah.) likhte hain: “Is rivayat me ke Imam Ahmed is baat ki Nafi karte hain ke Unke Ilm ke mutabiq Abu Bakar An-Nahshali (rah.) ke liye Koi Mutaabe’ nahi. Is se Ye to sabit nahi hota ke Is ka Koi doosra Mutaabe’ maujood hi na ho. Doosri baat Ye ke, Unke bete (Abdullah) Ye samjhe hain ke Imam Ahmed (rah.) ne Mutaabe’ ki Nafi ki, lihaza Yaqeeni taur par nahi kaha ja sakta Unke bete Jo samjhe, Wo Sahih bhi ho. Abu Bakar An-Nahshali (rah.) se muraad Abu Bakar bin Abdullah bin Qattaf hain, Inko Imam Ahmed (rah.) ne SIQAH qarar diya hai. Sahih Ye hai ke Asim bin Kulaib (rah.) se Ye Hadees Kulaib bin Shihab (rah.) se Ye Hadees rivayat karne me Wo Munfarid Nahi hain balke Asim se Muhammad bin Abaan ne Inki Mutabi’at ki hai. Imam Muhammad (rah.) ne Iski Takhreej ki hai aur DarQutni ne Isey Ta’leeqan Zikr kiya, isiliye Imam Ahmed (rah.) ne Yaqeen ke sath Mutaabe’ ki NAFI nahi ki balke Ye kaha ke Mere Ilm ke mutabiq iska Koi mutaabe’ nahi.” [Manhaj Imam Ahmed (rah.) 2/789]
Is darj baala hawalah se darj zail Nukaat waazeh hote hain.
1. Is Hadees ke baare me Imam Ahmed (rah.) ne Inkar nahi kiya balke Ye Alfaaz Unke Bete Abdullah (rah.) ka Apna Faham hai.
2. Imam Ahmed (rah.) ne Abu Bakar (rah.) ka Tafarrud bayan kiya hai aur Khud Unhone hi inko SIQAH kaha hai.
3. Is Hadees me Abu Bakar An-Nahshali ki Mutabi’at Muhammad bin Abaan ne bhi ki hai.
4. Imam Ahmed (rah.) ne An-Nahshali ki Mutaabe’ ka Inkar Nahi kiya balke Apne Ilm ki wusa’at ka inkar kiya hai.
Agar An-Nahshali (rah.) Munfarid bhi hote tab bhi Unke SIQAH hone ki wajah se Ye Hadees SAHIH aur SABIT hi hai.
AITRAAZ# 5: “Imam Bukhari (rah.) ne Jarah ki.” [Juz’ RafaulYadain: 11, Noorul Ainain pg 165]
AITRAAZ# 5: “Imam Bukhari (rah.) ne Jarah ki.” [Juz’ RafaulYadain: 11, Noorul Ainain pg 165]
JAWAB# 5: Imam Bukhari (rah.) ne Is Hadees ki Sanad par Koi Aitraz waarid nahi kiya hai. Imam Bukhari (rah.) ne bhi TARJEEH ka mauqaf Iqtiyar kiya hai Jis tarah Imam Darmi (rah.) ne Apnaya tha.
Imam Bukhari (rah.) ki asal Ibarat mulaahizah farmayein. “Ubaidullah ki Hadees ASAHA (Ya’ni Zyadah SAHEEH) hai sath Iske ke Kulaib (rah.) ki, Is Hadees me Rafaedayn ko Yaad Nahi rakha gaya aur Ubaidullah ki Hadees (Isbaat) Gawaah hai.”
Qaaraeen-e-Kiraam.! Imam Bukhari (rah.) ki TARJEEH ko JARAH kehna Zubair Ali Za’i ka Khula FAREIB hai. Imam Bukhari (rah.) ne Tark Rafaulyadain wali Hadees ki Sanad par Kisi Qism ka Aitraz naqal nahi kiya balke Hazrat Ali (raz.) ki doosri Hadees ko ASAHA (Zyadah Sahih) keh kar TARJEEH di hai. Aur Aitraaz# 2 ke tehat Guzar chuka hai ke Ye TARJEEH wale MASLAK ka Jawab.
ASAL HAQEEQAT:
Imam Muhammad (rah.) farmate hain ke, “BADRI SAHABA (raz.) Jo Pehli Saff me Kharey hote the aur Nabi (sallallahu alaihi wa sallam) ki Namaz ko Sab se Zyadah Jaante the, Kisi se bhi Rafaul-Yadain ba’d TEHREEMAH ki Hadees SIHAT ko Nahi Pohanchti, Na hi Kisi BADRI se Ye Rafaul-Yadain karna SIHAT ko Pohncha, Jab ke Humein Hazrat Ali (raz.) aur Hazrat Abdullah bin Mas’ood (raz.) se Nihayat Mazboot Tareeqah se Ye baat Pohnchi hai ke Ye Namaz me Pehli TAKBEER ke ba’d Rafaul-Yadain Nahi karte the.” [Kitab Al-Hujjah 1/95]
Imam Bukhari (rah.) ne Apni JAMI’ SAHEEH me Sirf Abdullah bin Umar (raz.) aur Ek Musafir Sahabi, Malik bin Huwairis (raz.) ki Hadees Laaye hain aur Imam Muslim (rah.) ne Apni SAHIH me Ek aur Musafir Sahabi ko dhoond liya aur wo hain Wa’il bin Hujar (raz.) Jab ke In 3 Sahaba (raz.) me se Koi bhi BADRI SAHABI Nahi hain. Aur Na Inki Ahadees me DAWAAM (Hameshgi) Rafaedayn ka Saboot milta hai aur Na Un Sahaba (raz.) ka Apna Rafaedayn per MUWAZABAT karna saabit hota hai.
Imam Bukhari (rah.) ne Apne Risaalah [Juz’ Rafaedayn] me Apne Dada Ustaad Imam Muhammad (rah.) ke Challenge ko Qubool karte hue Pehli Hadees Hazrat Ali (raz.) se Laaye hain Jo waqeatan BADRI Sahabi hain.
Lekin Is Hadees ki Sanad me Moosa bin Uqbah se Ibne Juraij ne rivayat ki hai Jisme Rafaedayn ka Zikr tak Nahi hai aur sirf Abdur Rahman bin Abi Zinaad ne Rafaedayn ka Zikr kiya hai. Imam Bukhari (rah.) ne Ibne Juraij (rah.) se to Kayi rivayatein Apni [JAMI’ SAHEEH] me laayi hain per Abdur Rahman bin Abi Zinaad ki Sanad se Ek bhi rivayat Nahi layi hai. Ma’loom hota hai ke Imam Bukhari (rah.) Apne Rafaul-Yadain ke Maslak ko Saabit karne ke liye ZA’EEF Raavi se bhi Ihtijaaj karne lag gaye.
ABDUR RAHMAN BIN ABI ZINAAD:
Imam Tirmizi (rah.) farmate hain ke, Imam Bukhari (rah.) farmate the ke Imam Malik (rah.) Is Abdur Rahman bin Abi Zinaad ke ZU’AF ki taraf Isharah karte the. [Jami’ Tirmizi, Kitab At-Tahaarah pg 29]
Yehi wajah thi ke Abdur Rahman ke MADANI hone ke ba-wajood Imam Malik (rah.) ne Unse Ek bhi rivayat Nahi li hai Apni MUATTA me.
Isi tarah Imam Ali bin Madeeni (rah.) farmate hain, “Hamaare Muhaddiseen ke Haan Wo Za’eef hai.” [Taareekh Baghdad 10/228]
Hafiz Ibne Hajar (rah.) farmate hain ke Abdur Rahman bin Abi Zinaad SUDOOQ hain, Ye Baghdad aaye to Inka HAAFZAH bigad chuka tha. [Taqreeb At-Tehzeeb]
Aur [Tirmizi, Abu Dawood waghera] me In se rivayat karne wale Raavi hain Suleiman bin Dawood Hashmi aur Ye Baghdadi hain. To ma’loom hua ke Jab tak Abdur Rahman ka Haafzah SAHEEH raha Unhone Rafaedayn ka Naam tak nahi liya aur Jab Haafzah Kharaab ho gaya to Rafaedayn ka Zikr karna shuroo kar diya kyonke Ye Hadees doosre Raaviyo’n Ibne Juraij (rah.) waghera se bhi marwi hai magar Kisi ne bhi Rafaul-Yadain ka Zikr tak Nahi kiya.
Aur Baqya A’immah ki Jarah ooper Jawab# 2 per Allamah Mardini (rah.) ke Qoul me Guzar chuki hai.
Imam Bukhari (rah.) ne TARJEEH ka mauqaf apnaate hue HADEES ko SAHIH kaha hai, Jo ke Asal me Za’eef hai. Lihaaza Imam Bukhari (rah.) ki Ye Jarah Tark Rafaul-Yadain wali Is Hadees ko ZA’EEF saabit Nahi kar sakti.
AITRAAZ# 6: “Ibne Mulqan ne isey ZA’EEF LA YASAHA ANHU kaha.” [Al-Badr Al-Muneer 3/499]
JAWAB# 6: Zubair Ali Za’i ne Hafiz Ibne Mulqan (rah.) ko Apni Kitab [ANWAR AT-TAREEQ pg 114] Par Mash’hoor SOOFI HAFIZ Siraj uddin…… Ibne Mulqan likha hai.
Zubair Ali ko Jab Matlab ki baat Nazar aati hai to Soofya-e-Kiraam (rah.) ke Hawalajaat se Istedlaal karte hain magar Jab Aapki matlab ki baat Na ho to Soofya-e-Kiraam (rah.) par TA’N wa TASHNEE’ karte hain Unke Aqaa’id ko SHIRKIYAH wa KUFRIYAH saabit karte hain. Ye Kaisi Ahl-e-Hadeesiyat hai ke TASAWWUF ko Bid’at bhi kehte hain aur Tasawwuf ke Qaayeleen se Hujjat bhi Qaayem karte hain.?
Al-Gharz, Ye JARAH MUBHIM hai kyonke Hadees ko ZA’EEF kehne ki Koi Wajah Nahi bayan ki gayi hai, lihaza Deegar Muhaddiseen ke Nazdeek MUFASSAR TASHEEH ke muqablah me Ye MUBHIM JARAH Qabil-e-Qubool nahi. Aap ka Is hawale ko Naqal karna hi SAHEEH Nahi hai.
Zubair Ali Za’i mazeid likhta hai ke, Jam’hoor Muhaddiseen ke Nazdeek Ye Asar Za’eef wa Ghair Sabit hai, Lihaza Is se Istedlaal Mardood hai. [Noorul Ainain pg 165]
HADEES HAZRAT ALI (raz.) KO SAHEEH KEHNE WALE MUHADDISEEN-E-KIRAAM
1. Imam Tahavi (rah.) ne kaha, Ye Hadees Sahih hai. [Al-Radd Alal Karaabeesi Li Tahavi ba-hawala Jawahar An-Naqi 2/79]
2. Imam Ibne Turkmani (rah.) ne kaha, Rijaalahu Siqaat. [Al Jawahar An Naqi 2/78]
3. Allamah Badruddin Aini (rah.) ne kaha, Saheeh Ala Shart Muslim. [Umdatul Qaari 5/273]
4. Hafiz Za’layi (rah.) ne kaha, Wa Huwa Asar Saheeh. [Nasbur Raayah 1/406]
5. Hafiz Ibne Hajar (rah.) ne kaha, Rijaalahu Siqaat. [Ad-Diraayah 1/152]
6. Imam DarQutni (rah.) ne kaha, Mauqoofan Sawaban. [Al-Illal DarQutni 4/106]
7. Mullah Ali Qari (rah.) ne kaha, Wa Huwa Asar Saheeh. [Fath Baab Al Inaayah 1/257]
8. Allamah Mardini (rah.) ne kaha, Rijaalahu Siqaat. [Al Jawahar An Naqi 1/78]
9. Muhaddis Qasim bin Qutlubagha, Sanadihi Siqaat. [At Ta’reef wal Akhbaar pg 309]
10. Allamah Nemwi (rah.) ne kaha, Isnaduhu Sahih. [Aasaar As-Sunan pg 123]
Neiz In A’immah (rahmatullahi alaihim) ne Usool AL MUJTAHID IZA ASTADAL BI HADEES ke tehat Is Hadees ko SAHIH farmaya hai.
11. Imam Muhammad. [Kitabul Hujjah 1/97]
12. Imam Ibnul Qasim. [Al-Mudawwanah Kubra 1/71]
13. Imam Qudoori. [At-Tajreed 2/51]
14. Imam Mughaltai. [Sharah Sunan Ibne Majah 5/1473]
15. Imam Ibne Daqeeq. [Nasbur Raayah 1/413]
To saabit hua ke Jam’hoor Muhaddiseen ne Isey ZA’EEF Nahi balke SAHEEH Tasleem kiya hai.
Qaara-een Kiraam! Is darj baala Tehqeeq se waazeh ho gaya ke Hazrat Ali (raz.) se marwi Tark Rafaulyadain ki Sahih Hadis ke baare me SHUKOOK wa SHUBHAAT phailana Baatil aur Mardood hai aur Zubair Ali ke Peish kardah tamam Hawala Jaat Khud Uske Apne Muslimah Usool ke mutabiq SAHIH Nahi hain. Lihaaza Is Hadees ke Sahih hone me Koi Shakk wa Shubah ki Gunjaish Nahi hai.
Mujhe Is mauqe’ per Aisa Samajh me aata hai ke, Shaykh Abdul Qadir Jeelani (rah.) ne Apni [Ghunyat At-Taalibeen] me Jo SHAITAN KE ANDAY WAALI HADEES Naqal ki hai Wo Aal Peerdaad Zubair Ali Zai per bilkul FIT baithti hai.
Rasoolullah (sallallahu alaihi wa sallam) ne farmaya: DUSHMAN-E-KHUDA, IBLEES KHABEES PER JSINE APNI DUM APNI DUBAR (ANUS) ME DAAKHIL KAR KE 7 ANDEY DIYE AUR INSE 7 BACHCHEY PAIDA HUE JO AULAAD-E-AADAM KO GUMRAAH KARNE PER MUSALLAT HUE HAIN……………………. Doosre Ande se paida hue Shaitan ke Bachhey ka Naam hai “HADEES”, JO NAMAZIYON PER MAAMOOR HAI, INKO NAMAZ SE GHAAFIL KAR KE LAHOO WA LU’AB ME MASHGHOOL KARTA HAI………………..”
Zubair Ali bhi Logo’n ko Namaz ke Masaa’il me Ghalat Fahmiyaa’n Phaila kar SHUKOOK wa SHUB’HAAT me daal raha hai. Aur Khud ko AHL-E-HADEES bhi kehta hai.
Qaaraeen-e-Kiraam.! Ye rahe Zubair Ali Za’i ke Aitrazat ke Jawabat. Zubair Ali Za’i MASLAKI TA’SUB me Itna Andha ho gaya hai ke, Apne Maslak ke Khilaf pa kar Is SAHIH HADEES ko SHAHEED kar dena chahta hai. Lekin Is Jahil ko Kya pata ke Hazrat Imam Abu Hanifah (rah.) ko aise hi Imamul Aazam Fil Fuqaha’ Nahi kaha gaya hai.
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