Rak’aate Taraweeh:(Firqa)AHLE HADEES KE PEHLE DAWEY KI DOOSRI DALEEL KA JAWAB

(Firqa) AHLE HADEES KE PEHLE DAWEY KI DOOSRI DALEEL

Ahle Hadees doosri daleel ye pesh karte hain ke Saheeh Ibne Hibban , Saheeh Ibne Khuzaima , Qiyaamul lail aur Mo’jam Sagheer me Hazrat Jabir razi Allahu anhu se marwi hai

“Huzoor sallallahu alaihi wasallam ne Ramazan me hamare sath 8 Rakaten aur Witr padhin.”

Is ke mutalliq sab se pehle ye jaan lijye ke ye waqi Faqat ek raat ka hai is liye is Riwayat me aagey mazkoor hai hai ke jab doosri raat me Sahaba razi Allahu anhum mujtame hue to Huzoor sallallahu alaihi wasallam Hujrey se bar aamd nahi hue aur Meezaan ul Aetedal me “LAILATUN” EK raat ki tashreeh bhi maujood hai.

Doosri baat ye maloom karlijye ke Ramazan me Huzoor sallallahu alaihi wasallam ke masjid me Namaz  ke masjid me namaz padhne aur ap ke sath Sahaba razi allahu anhum ke shareek hone ka ek waqia to wo hai jo saheehain(BUKHARI O MUSLIM) waghaira me Ba Riwayat Hazrat Ayesha razi Allahu anha manqool hai usme 3 Raaton me padhna aur chauthi Raat me Hujre se baraamad na hona mazkoor hai.

Doosra Waqia wo hai jo ba Riwayat Hazrat Anas razi Allahu anhu Muslim me mazkoor hai aur uski nisbat Hafiz Ibne Hajar Asqalani rah ne likha hai “Zaahir ye haike ye Doosre Qisse me hua hai”(fathul Baari safha 8/3)

Teesri Riwayat Hazrat Jaber Razi Allahu anhu ki hai jo is waqt Zer E bahes hai is ki nisbat yaqeen se nahi kaha jasakta ke ye wahi waqia hai ke Jis ko Hazrat Ayesha Razi Allahu anha ne bayan kiya hai is liye ke Jaber Razi Allahu anhu ke bayan me sirf ek raat Namaz padhna aur Doosri raat me na aana mazkoor hai isi liye Hafiz Ibne Hajar rah ne in dono Waqion ke ek hone me taraddud ka izhaar kiya hai. (Fathul Baari safha 8/3)

Chauthi Riwayat Hazrat Abu Zarr razi Allahu anhu ki hai jis me unho ne Huzoor sallallahu alaihi  wasallam ka ek saal Ramazan ki teiswi, pachcheeswi aur sattaweeswi( 23rd  , 25th  aur 27th ) raat me Masjid ke Andar Ba Jamaat Taraweeh padhna bayan kiya hai , ye Riwayat TIRMIZI o ABU DAWOOD waghaira me hai.

Paanchwi Riwayat Zaid Bin Saabit  razi Allahu anhu ki hai jisme Ramazan ki tashreeh nahi hai magar zaahir yahi hai ke wo Bhi Ramazan hi ka waqia hai.

Chati Riwayat Hazrat Noman Bin Basheer razi Allahu anhu ki hai , ke Humne Ramazan ki teiyiswi raat me Aadhi raat tak Qiyam kiya phir sattaiswi(27th ) ko Qiyam kiya , to humko andesha hua ke Aaj Sehri na khaa sakenge unke ilawa aur riwayaten bhi hain, gharz Ramazan me Huzoor sallallahu alaihi wasallam ki Namaz Baa Jamaat ko bhot se Sahaba razi Allahu anhum ne bayan karte hain magar Un Sahabiyo ke Shagirdon aur Raawiyon me se koi ek Shaagird ya raawi un Sahabaiyo se in Rak’aat ki ta’idad naqal nahi karte jo Huzoor sallallahu alaihi wasallam ne un Raaton me padhi thi.

Hazrat Jaber Razi Allahu anhu se unki Hadees ka Riwayat karne wala sirf ek Shakhs hai aur wahi ek shakhs Hazrat Jaber Razi Allahu anhu ke wastey se in Rak’aat ki tadad naqal karta hai.

Lihaza waise to har hadees ki ISNAAD me nazar karna aur uske RIJAAL ke halaat maloom kar ke dekhna ye ISNAAD Qaabil e Aetemad hai ya nahi ? Muhaddiseen ke Nuqta e nazar se zaroori hai lekin is halat me Namaz  e Taraweeh ba Jamaat ke waqie ya Waqiaat ke Anaqil Kayee Sahabiyo ke Shaagird hain aur unme koi bhi Rak’aat ka zikr nahi karta , az bas zariiru hojata hai ke Hazrat Jaber Razi Allahu anhu ke Raawi ka Haal maloom kiya jaye , jo tanha Rak’aat ka zikr karta hia isliye ke Hazrat Jaber  Razi Allahu anhu ki Raawi EISA BIN JAARIYA ke Mutalliq Rijaal ki kitabon se Naaqideen e Rijaal ki tasreehaat pesh karta hu taake ye faisal hosake ke iski Riwayat az rooye Fann e Hadees Qaabil e Aetemad hai ya nahi?

 

EISA BIN JAARIYA KA HAAL

Is rawi ka zikr Hafiz Zahbi rah ne Meezaan ul Aetedal me aur Hafiz Ibne Hakar Asqalani rah ne Tehzeebut Tehzeeb waghaira me kiya hai aur likha hai ke Imaam e Fann Jarah O Tadeel Yahya Bin Moin ne iski nisbat likha hai  ليس بذاك  WO QAWI NAHI HAI , aur ye bhi farmaya hai ke is ke paas Muta’addad MUKAR Riwayaten hain ,aur Imam Nasai o Imam Abu Dawood ne kaha ha wo MUNKARUL HADEES hai, Imam Nasai ne usko MATROOK bhi kaha hai aur Saaji  O Aqeeli ne usko ZUAFAAA me zikr kiya hai aur Ibne ‘Adi ne kaha hai ke iski Hadeesen Mehfooz nahi hain(yani Shaaz o Munkar hain).

Ye 7 Hazraat hain jinho ne Eisa par Jarah ki hai aur unke muqaabil me sirf 1 Imam Abu Zar’aa hain jinho ne Eisa ko لا بأس به (isme koi Muzaeqa nahi) kaha , aur Doosre Ibne Hibban hain jinho ne isko Siqahat me zikr kiya hai aur Usool e Hadees ka Qayeda hai ke JARAH MUFASSAR TA’DEEL PAR Muqaddam hoti hai  lihaza Eisa usoolan MAJROOH qarar payega bil khusoos jab Eisa par jo jarhen ki gayi hain wo bhot sakht hain, chunanche Imam Nasai o Abu Dawood ne isko Munkar ul Hadees likha hai aur Maulana Abdur Rahman Mubarakpoori ne Abkarul Manan me Sakhawi ke hawale se baghair taraddud ke ye likha hia منكر الحديث وصف في الرجل يستحق به الترك الحديث yani Munakrul Hadees hona Aadmi ka aisa wasf hai  ke wo uski wajeh se is baat ka mustahiq hojata hai ke uski hadees tark(chord) di jaye,(use Hujjat na pakdi jaye aur Qabool na ki jaye).

Is tashreeh ke Bamaojib Azroo e Asal Eisa ki ye Riwayat Qaabil e Qabool nahi hosakti Bilkhusoos jab ke Hazrat Jaber Razi Allahu anhu se is baat ko naqal karne me wo Munfarid hai, doosra koi Is ka Moyeed o Mutabe’ maujood nahi hai na kisi Doosre sahabi ki Hadees iski Shahid hai , Jaber Razi Allahu anu se Riwayat karne me iske Munfarid hone ki daleel to ye hai ke Imam Tabrani ne Eisa ki ye Riwayat naqal karne ke baad likha hai ke لَا يُرْوَى عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ إِلَّا بِهَذَا الْإِسْنَادِyani Hazrat Jaber Razi Allahu anhu se bajaz is sanad ke kisi Doosri sanad se ye Hadees marwi nahi haiaur kisi Doosre Sahabi ki Hadees se iski Tayeed na hone ki daleel ye hai ke Doosre Sahaba me is Waqia ko naqal karne wale ek Abu Zar razi Allahu anhu hain , Ek Hazrat Ayesha Razi Allahu anha hai aur Hafiz Ibne Hajar rah ki tashreeh ke bamojib Hadees e Ayesha razi Allahu anha ke kisi Tareeq me aur Maulana Abdur Rahman Mubarakpoori ke iqraar ke bamojib Hadees e Abu Zarr razi Allahu anhu ke kisi Tareeq me Rak’aat ki Tadad ka koi Zikr nahi hai aur Baqi riwayaat ka bhi yahi haal hai agar koi iske khilaaf ka Mudda’ee ho to Saboot pesh kare.

Aur yahi wajeh hai ke Hafez Zahbi rah ne Eisa ke tazkire me iski yahi Riwayat ko Meezaanul Aetedal me naqal kiya hai , unki Aadat hai ke wo Is Kitab me Jis Majrooh Raawi ka zikr karte hain agar uski Riwayaat me koi Munkar Riwayat hoti hai to wo us Munkar Riwayat ko bhi zikr karte hain.

Asal me ye tarz Ibne Adi rah ka hai jo unho ne apni Kitab KAAMIL me ikhtyar kiya hai , unhi ka tarz Hafez Zahbi rah ne ikhtyar kiya hai . is par agar ye Shubah kiya jaye ke Hafez Zahbi rah ne Meezaanul Aetedal me isko Zikr karne ke baad iski Isnaad ko Mutawassit darje ki Isnaad qarar diya hai , lihaza Meezaan me zikr karne se is hadees ka Zaeef o munkar hona sabit na hoga ye laazim ayega ke unho ne isko Zaeef o Munkar samajh kar naqal kiya hai

To iska jawab ye hai ke Awwalan Maulana Mubarakpoori ne Abkaar ul Manan me ek jagah nahi balke Muta’addad maqaamat me nihayat Zor o Shor  se ye likha hai ke SANAD ke Saheeh ya Zaeef hone se hadees ka Saheeh hona laziim nahi aata hosakta hai (sirf ho hi nahi sakta balke Waqe hai) ke ek hadees ki Sanad bilkul Kharii ho lekin uska Matan (yani Mazmoon) kisi Doosri Illat ki bina par Qat’an Saheeh o Sabit na ho t Jab Isnaad  ke Saheeh hone se Hadees ka Saheeh  hona lazim nahi aata, to Faqat utawassit darjeh ki Isnaad hone se Hadees ka Saheeh o hasan hona kyun kar laazim aayega. Dekhye Maulana Abdur Rahman MubarkPoori Abkaarul Manan ke safha 20 me farmate hain سلمنا صحة اسناده لكن قد تقرر ان صحة الاسناد لا يستلزم صحة المتن     yani hum Ko Isnaad ka Saheeh hona Musallam hai magar Sabit hochuka hai ke Isnaad ke Saheeh hone se Matan ka Saheeh hona laazim nahi ata, aur 64 me ek hadees ki Nisbat jis ki Isnaad ko Hafiz ne HASAN qarar diya hai likhte hain مقصود الحافظ ان اسناد حديث عمار في…………………. yani Hafez Ibne Hajar ka Maqsood ye hai ke Zarbatain ke baab me Ammar ki Hadees ki Sanad Hasan hai lekin Hadees Zaeef hai is sabab se ke zikr kiya aur Maloom hai ke Isnaad ke Hasan ya Saheeh hone se Laazmi taur par Hadees Hasan ya Saheeh nahi hojati.

Aur safha 49 me ek Hadees ke baab me Jis ke Sab rijaal ko Haithmi ne SIQA kaha hai farmate hain كون رجال الحديث ثقات لا يستنزم صحته  yani Rijaal Hadees ke Siqa o Motabar hone se Hadees ka Saheeh Hona Lazaim nahi aata.

Aur safha 202 me ek Hadees  ki nisbat jiski Ibne Hazam ne Tasheeh ki hai farmate hain “Rahi Ibne Hazam ki Tasheeh to zaahir ye hai ke wo Sanad ke aetebar se hai aur Maloom hai ke SANAD ki SIHAT Matan ki Sihat ko Mustalzim nahi hai.”

Pas jab ye baat hai to imam Zahbi rah ne Eisa ki Hadees ki Isnaad  ko Hasan ya SAheeh bhi nahi kaha hai sirf Mutawassit Darje ki kaha hai lihaza is se Eisa ke Matan e Hadees ki SIHAT ya uska hasan hona Ba tareeq e Aulaa laazim nahi aasakta aur jaisa ke Maulana ne safha 62 me likha hai isi tarah hum keh sakte hain kee Hafez Zahbi rah ne jo apni Aadat ke mutabiq Eisa ki Hadees ko uske manaakeer me zikr kiya aur uski Isnaad ko Mutawassit kaha to unka Maqsood ye hai ke Isnaad to bhot giri hui nahi hai lekin Hadees ka matan Munkar hai.

Saaniyan: Hafez Zahbi rah ka is ki Isnaad ko Wast kehna khud unhi ki zikr ki hui un jarhon ke pesh nazar jo unho ne Eisa ke Haq me Aimma e Fann se naqal ki hain, Hairat Angez aur Bohot Qabil e Ghaur hai, isi wajeh se Allama Shauq Naimwi ne inko Na Sawwab qarar diya hai aur kaha hai ke wo Mutawassit nahi balke use bhi ghatya hai aur Maulana Abdur Rahman Mubarakpoori ne Shauq Naimwi ke is kalaam ka Jo rad kiya hai wo Qat’an na Qaabil e Iltefaat aur Mahez Muqallidan hai jo unki Shaan ke bilkul Khilaaf hai. Wo farmate hain ke Ibne Hajar rah ne Zahbi ki Nisbat likha hai ke Wo RIJAAL ke baab me Ahle Isteqraa taam hai yani koi Raawi unki nigahon se Aujhal nahi hai , sab ke Halaat ka wo Jayeza le chuke hain Illa Masha Allah , lihaza unho ne Eisa par Jarah o Tadeel ke Aqwaal naqal karne ke baad uski Isnaad ko WAST kaha hai wahi SAWAAB hai.

Maulana hote to hum un se Guzarish karte ke jab ap Naqd e Rijaal me unko aisa ba kamaal taskeem karte hain ke wo is baab me Jo Hukum farmayen wahi Sawaab hai to phir iski kya wajeh hai ke Janab ne Us Maqaam par Jahan Zahbi rah ne Ek Hadees ke baab me faisla kiya hai ke usme  JABER JO’FI ki wajeh se Nakarat paida hui hai aur Abdullah Bin Naji ko unho ne Bari Uz Zimma qarar diya hai wahan ap ne ye likh diya ke is se Dil Mutmaeen nahi hai aur ye farmadiya ke جواب الذہبی محتاج الی الدلیل yani Zahbi rah ka Jawaab daleel  ka mohtaj hai(dekho ABKARUL MANAN SAFHA 50) aur jab Zahbi ko ap  Rijaal ke halaat se bakhabar maante hain to Muhammad Bin Abdul Malik ke haq me jo unho ne faisla kiya hai ke ليس بحجة يكتب حدمثه اعتبارا to ap ne isko ye keh kar kyu rad kar diya ke جرح من غير بيان السبب فلا يقدح (ابكار المنن ص 78)

Yani ye Jarah hai jiski wajeh nahi batayi gayi is liye ye kuch Muzir nahi.

Koi insaaf se bataye ke Jab Zahbi rah Rijaal ke haalaat ka poora poora ISTEQRAA rakhte hain to Muhammad Bin Abdul Malik par unki jarah be sabab nahi hosakti , zaroor unke Ilm me is jarah ke Asbaab hain lekin ja tak wo un asbaab ko zaahir na karen to Maulana Abdur Rahman Mubarakpoori unki jarah ko maanne aur Qabool karne ke liye tayyar nahi  hain to Hum se wo kyu mutaleba karte hain ke ahbi rah ne jo  is SIsnaad ko Wast kehdiya hai besabab bayan kiye huw is ko Tasleem karlo isliye ke Zahbi Ahle Isteqraa taam se hain kya Ibne Hajar ka Hawala sirf hum par Ro’b jamane ke liye hai apne Amal karne ke liye nahi hai.

Isse badh kar tajjub ki baat jo Maulana ki Shaan e Taqaddus aur Aalimana ehtyat ke bilkul Munaafi hai ye hai ke Unho ne Ibne Hajar rah ka kalaam bilkul adhoora naqal kiya hai aur Ibne Hajar ne unko Ahle Isteqraa Taam qarar de kar unke Jis faisle ki ahmiyat o Quwwat zaahir ki hai usko bilkul chord gaye aur uski jagah apni taraf se Zahbi rah ke ek Doosre faisle ki Quwwat sabit karne lagey , Sunye Asal Qaissa ye hai ke

Hafiz Ibne Hajar ne Sharah Nukhba me Zahbi ka ye faisla naqal kiya hai ke Kisi Siqah raawi ko Zaeef qarar dene par 2 maahireen e Fann ka ittefaq nahi hua isi tarah kisi Zaeef Raawi ko Siqah qarar dene par bhi 2 Maahireen  Muttafiq nahi hue , Hafiz Ibne Hajar  isi faisle ki nisbat kehna chahte hain ke ye faisla aise shakhs ka hai ke Kam hi aise Raawi honge jo uski nigah se Aujhak hon, aur unki jarah o Tadeel se waqof na ho to usne Sab raawiyon ka jayeza le kar aur unki chaan been kar ke ye faisla kiya hoga, lihaza ye faisla ek bade waqif kaar aur nihayat Waseeun Nazr Muhaqqiq ka faisla hai.

Hafiz Ibne Hajar ne ye nahi kaha ke Zahbi Ahle Isteqraa Taam se hain, to Ahadees ki Isnaado par unka Hukum sawaab hai, ye to Maulan amubarakpoori ne apni taraf se likha hai aur Zahbi ki sahib Isteqraa taam hone par is baat ko zabardasti mutafarre karliya hi warna jo log Isteqraa ke mainey jante hain wo samjh sakte hain ke is par Pehli hi baat ki TAFREE” hai, Hafez Ibne Hajar ki poori ibarat ye hai……

قَالَ الذَّهَبِيّ وَهُوَمِن أهل الاستقراء التَّامفِي نقد الرِّجَال لم يجْتَمع اثْنَانمن عُلَمَاء هَذَا الشَّأْن قطّ على تَوْثِيق ضَعِيف وَلَعلى تَضْعِيف ثِقَة(شرح نخبة ص110)

Ab aye Zahbi ke is faisle ki raushni me bhi Hadees zer bahes ki Isnaad par nazar daali jaye to ye maloom hi hai ke is hadees ki bunyaadi raawi Eisa Bin Jaariya hai aue ye bhi maloom hai ke 6, 6 maahiron ne is ki Taz’eef ki hai lihaza Zahbi ke Qaidey se wo SIQAH nahi hosakte lekin Mushkil ye hai ke 2 Maahiro ne uski tauseeeq bhi ki hai lihaza is Qaidey se wo Zaeef bhi nahi aur jab wo SIQAH bhi nahi aur ZAEEF bhi nahi to Zaahir hai ke iska hukum MAJHOOL ul Haal ka hukum hoga aur iski Hadees ko Radd o Qabool iska Qaraar e Waqaai haal maloom hone par Mauqoof hoga.

Haasill ye ke is soorat me bhi iski hadees kaar aamad nahi hosakti.(Makhooz Rak’aat e Taraweeh)

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