Inkaar-e-Hadees ke baare mein kayi ghalat fehmiyan hain jinhein door karna zaroori hai. Pakistan mein ghaltiyo ghulam ahmed parvez aur un ke maktab fikr ke jawab mein hujjat hadees aur inkaar-e-hadees ki istilahat mutarif hui hain aur kayi ek saqah ulama ne bhi istemal kiye hain. Hairat ki baat yeh hai ke maulana taqi usmani sahib ki ek hi kitaab ke urdu edition ka naam hujjat hadees aur english edition ka Authority of Sunnah hai. Maulana Maududi ne, jinhon ne barah-e-raast fikr parvez se mukalma kar ke kitaab taleef ki, apni kitaab ka naam ''sunnat ki aaini haisiyat'' rakha. Amr waqiya yeh hai ke adbiyat qanoon wa fiqh islaami ke liye hujjat hadees aur inkaar hadees ki istilahat mutlaqan ajnabi hain. Tamam islaami literature ''hujjat sunnat'' ki istilah se mutarif hai. Sunnat aur hadees mein aam fehm farq yeh hai ke kisi bhi qaul, fail aur khamosh tasweeb ke amal ko jis ki Rasool Allah صلی اللہ علیہ و سلم ki taraf nasbat ho hadees kehte hain, khwah woh nasbat durust ho ya ghalat. Isi liye hadees mauzu, mardood, mudallas, marsal, munqata aur shaz waghera hoti hai, lekin jab koi hadees shak o shubah se baalaa tar ho kar (mukhtalif aima e karam ke haan is ke maaiyar mukhtalif hain) is qabil ho jaaye ke is par amal karna Quran ke hukm ati'oo Allah wa ati'oo al rasool ke zimray mein aa jaaye to woh sunnat qaraar paati hai, wahi hujjat hai aur us ka inkaar mojab nakeer hai. Yaad rahe ke kisi hadees ka sahih hona us ke sunnat hone ke liye kafi nahi hota kyunke mutadid aisi ahadees hain jo sahih hain lekin mansookh ho gayi hain ya kisi khaas siiq se mutalliq thi ya kisi fard ke saath mukhtas thi aur unhein Rasool Allah صلی اللہ علیہ و سلم ne samajh mein aam chaln ke tor par mutarif nahi karwaya. Agar kisi ek ya chand ahadees ka mazid inkaar mojab nakeer ho to ahl e ilm sahaba, tabi'een, aima mujtahideen, muhaddiseen aur ulama karam mein se koi aisi shakhs talash nahi kiya ja sakta, jis ne kisi na kisi hadees ko radh na kiya ho. Kisi ek ya chand ahadees par jarh karna ya unhein laa'iq istidlal na samajhna ghalt ho sakta hai lekin usay inkaar hadees se tabeer karna ilmi uflas ki daleel hai. Inkaar hadees ek fikr, ek rawaya aur ek manhaj hai. Rahi kisi hadees par tanqeed to koi sahib e ilm aisa nahi jise yeh kaam na karna pada ho. Is ka aghaaz hazrat umar نے kiya aur ek khatoon ki rawayat radh kardi ke Quran se hum ahang nahi. Un ke baad hazrat aisha sadiqa ne kayi sahaba ki kayi rawayat ko qubool karne se inkaar kardiya. Tamam fuqaha muhaddiseen arbab e ilm wa danish ka yehi rawaya raha. Jab aap yeh kehte hain ke imam bukhari ne itne lakh ahadees se yeh do urhai hazar ahadees munfarid kiye to lakhon ahadees ko radh karne ki wajah se woh munkir hadees nahi qaraar paaye balkay saari ummat unki mamnoon hai ke unhone sahih wa saqim ko alag alag kar diya. Is pehlu se hadees par guftagu karna inkaar hadees nahi balkay aima mujtahideen aur muhaddiseen ka itiba' hai. Yeh sirf Quran hai jo lafzana mutawatir hai aur qurani istilahat ki nabavi tashriyat hain jo amalana mutawatir hain. Meri raay mein agar kisi shakhs ka yeh nuqta nazr hai ke ''fahm Quran ke liye alfaz Quran kafi hain jo apna mafhoom qata'iyat se byan karte hain'' to zaroori nahi ke un alfaz mein inkaar sunnat ka mafhoom talash kiya jaaye balkay is se yeh murad li jaani chahiye ke woh alfaz qurani ke hifz o tahfiz par ghair mutazallal yaqeen rakhta hai. Rahi yeh baat ke un alfaz ka fahm kin kin uloom se wabasta hai to jis tarah is ibarat mein arbi zabaan wa adab, lughaat jahli ka zikr nahi usi tarah sunnat ka zikr bhi nahi agar aisa shakhs Quran ki aayat ''li tubayyina lil naas ma nazzala ilayhim'' par yaqeen rakhta hai aur qurani istilahat ki, misaln iman, islam, kufr, nifaq, salat, zakat, saum, hajj, nikah, talaq wagheraH, jin ko sunnat ne in ke lughvi ma'ani se hata kar apne khaas ma'ani mein istemaal kiya hai, sunnat ke mutayyin karda ma'ani ke mutabiq tafseer karta hai to is par kisi doosre anwaan se bhale tanqeed ki jaye lekin ise is hawale se munkir sunnat nahi kaha ja sakta. Agar akhbaar ahad ke zariye quran ke ma'ani ke ta'ayyun ka usool tasleem kar liya jaye to quran ke qatai saboot hone ka sirf yeh matlab reh jaaye ga ke us ke alfaaz qata'ann mutawatir hain aur in mein koi rad o badal nahi hua lekin har shakhs jaanta hai ke alfaaz mazid mafaahim par dalaalat ka wasila hain aur agar mafaahim mein akhbaar ahad ki bina par taghayyur o tabdil ki raah khul jaaye to quran ke qatai saboot hone ka koi ma'na nahi rehta. Hanfiya aur muhaddiseen ke ikhtilaf ki asas Hadees ke hawale se behtar behas aur mukalma ka talluq haqeeqat mein hanfiya aur muhaddiseen ke usool fiqh ke ikhtilafat se hai. Hanfiya bar taur tashri'i ahkam mein kitab Allah ko tarjeeh dete hain aur is par koi compromise nahi karte maslan woh khabar wahid se kitab Allah ke khaas mein tabdili, aam mein taksis, mutlaq mein taqyeed, aur haqeeqat ko majaz mein badalne ke qail nahi. Niz khabar wahid ke zariye hone wale izafe ko sirf doosre daraje (wajib mandub makrooh) ke tor par qubool karte hain kitab ke hukm ka darja nahi dete. Niz hanfiya ek mas'ala mein waard mutadid aur mukhtalif ayaat aur ahadith mein se ek kulliyah akhaz karke ise madar qarar de kar doosri nasoos ki is ke mutabiq tatbeeq karte hain. Isi tarah hanfiya ke nazdeek sunnat aur hadees ek nahi hain aur hujjat sharaiyyah hadees ke bajaye sunnat hai aur uski sahih ka madar rawah par nahi tawatur amali par hota hai. Jarh wa ta'dil aur rawah ki behas hanfiya ka mawad nahi hai in ke haan raf' taaruz ke usool muhaddiseen se mukhtalif hain aur khaalisatan qawani aur dastoori manhaj par hain. Afsos naak pehlu yeh hai hanfi madaris mein se behtar mein hadees hanfi manhaj par nahi balkay muhaddiseen ke manhaj par parhai jati hai aur ustaaz sharh nukhba aur ibn hajar ki maloomat par tadrees karte hain. Hanfi manhaj darasal aala qawani aur aaini manhaj hai jise sirf aala dasturi dimagh hi follow kar sakte hain. Rawah ki dastanahaye hayaat yaad karne walon ko qawani nukat samajhne ka waqt hota hai nah mizaj. Yehi wajah hai ke tamam dunya ke mutamaddin mumalik mein qawani manhaj wahi hai jo islami makatab fiqh mein ahnaf ka hai is liye jis tarah hadiyan alam mein payghamber islam ka ism e-aali sarr ferishte hai usi tarah manhaj qanun ki tashkeel karne walon mein saari dunya abu hanifa ki azmat ki qail hai. Mere ab tak ke mutaleay ka mahasal yeh hai ke quran ke mafhoom ka ta'ayyun sunnat mutawatirah se hi ho sakta hai. Jahan tak baaz ayaat ke zanni al dalalat ho ne ka talluq hai to us ki wajah ahadith nahi hain balkay koi bhi ayaat lughvi ya tarkibi ma'ani mein ishtirak ke ba'is us waqt zanni al dalalat ho jati hai jab sunnat mutawatirah ke zariye kisi ek mafhoom ka ta'ayyun na ho jaise quru' ke ma'ani mein ishtirak, al-salat ke mafhoom mein namaz aur masjid ka ishtirak aur la yadur ka matlab aur ala allazeena tabu ka mustasni manh (is par in sha Allah tafseel se likha jayega). Yaad rahe ke khawarij ne rajam ki rawayat ka inkar kiya, mu'tazila mutadid masa'il mein tawil ki bina par jumhoor se alag hogaye, un ki takfir nahi ki gayi balkay mozuun par masah ki rawayat, jise mutawatir qarar diya jata hai, sayyida aisha, ibn abbas aur hazrat abu huraira ki raaye ke mutabiq nazool ma'ida se qabl ka hukm tha. Sahaba karam qubool ward rawayat ki bina par ek doosre ki tafsique nahi karte the."font-size:20px;">akhbaar ahad ka ikhtilaaf, dar haqeeqat ikhtilaaf tanoo' hai, jis ke baa'is ummat ke liye wus'at paida ho gayi aur har tarah ke afraad aur mukhtalif samaaj ke liye islam ke daire ke andar mukhtalif way out diye gaye jis ki taeed sunan tirmizi aur al-meezan al-kubra se milti hai. Inkaar hadees aur fatwa bazi Facebook se maloom hua ke kisi majid husain sabri ne rizwan khalid choudhry par inkaar hadees ki bina par kufr ka fatwa laga diya phir us se rujoo kar liya. Hamari raaye mein council of islamic ideology ke siwa kisi ko kisi fard ya jamaat ki takfeer ka haq nahi hona chahiye aur jo koi us ki khilaf warzi kare use umar qaid ki saza di jaye. Dirayat hadees Matn hadees ki sahih parakhne ke liye "usool dirayat" madon kiye gaye. 'ahd sahaba se hi jab ke ek doosre par kazb bayani ka it'haam nahi lagaya jata tha, mukhtalif wujuh aur asbaab se ek doosre ki bayan kardah rawayat ko rad karne ka chalan shuru ho gaya tha, jo 'ahd ba 'ahd irtiqa pazeer raha. Mua'allifeen uloom al-hadees ja baja apni talifat mein in usool o miyaraton par roshni daalte rahe. Mufti muhammad abda ke namwar shagird mustafa al-saba'i ne "al-sunnah wa maqanatha fi al-tashri al-islami" mein matn hadees par tanqeed ya dirayat hadees ke pandrah miyar naqal kiye jo darja zeel hain: Kisi bhi rawayat ki sanad khawah kitni buland paya ho us ka matn tab qubool kiya jaye ga jab ke: 1. Hadees allah ta'ala aur anbiya aur rusul ki sifat se muraad na ho. 2. Insan aur kaainat ke bare mein qawaneen fitrat ke khilaf na ho. 3. Quran hakeem, sunnat sahihah sabitah, ijm'a ummat aur zarooriyat deen ke khilaf na ho. 4. Aise rikik alfaaz par mushtamil na ho jo fasi'eh wa baligh afraad istemaal na karte hon balkay Quran aur sunnat ki maddaul zuban aur ta'abirat se ham ahang ho. 5. Aqli badihat aur mantuq aur daleel ke is tarah khilaf na ho ke us ki tawil na ki ja sakti ho yani qat'i saaynsi nazariyat ke khilaf na ho. 6. Adaab o akhlaq, maqasid shariat aur hikmat tashri ke aam qawaid se muraad na ho. 7. Mahsusat aur mushahidat se mutasadam na ho. 8. Tib o hikmat ke umoomi qawaid ke khilaf na ho. 9. Mukhalif shariat kisi ghatiya baat par angez na kar rahi ho. 10. Be aqli ki baat aur khurafaati qissay kahaniyon par mushtamil na ho.۱۱. Ahad Nabvi ki seerat o tareekh se mutaradif na ho. ۱۲. Kisi aise waqye ka ek hi rawi na ho jo bohot bade ijtema mein waqe pazeer hua ho. ۱۳. Rawi ne kisi nafsiyati angizh par riwayat na ki ho. ۱۴. Riwayat kisi firqay ke daai ke afkar ke muwafiq na ho. ۱۵. Mamooli neki aur chhote gunah par bade thawab aur sakht saza ki waeed par mushtamil na ho.