Rak’aate Taraweeh:(Firqe) Ahle Hadees ke doosre dawe ka Jawab

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(Firqe) Ahle Hadees ka doosra dawa

(firqe) Ahle Hadees ka doosra dawa ye hia ke Hazrat Umar Razi Allahu anhu ne bhi 11 hi ka hukum diya tha, is dawey ki daleel  Ahle Hadees  ke paas bajaz Saaib Bin Yazzeed ke ek Asar ke aur kuch nahi hia , Saaib Bin Yazeed ka ye asar M’atta Imam Maalik aur Qiyaamul lail me Manqool hai, aur iski nisbat ibtedaye Risale me hum ne Sharah O BAsat ke sath ye dikha chuke hain ke Saaib Bin Yazeed ke asar ko unse Muhammad Bin  Yousuf naqal karte hain aur Muhamamd Bin Yousufke 5 Shaagird hain:

Imam Maalik,

Yahya Bin Qattan,

Abdul Azeez Bin Muhammad,

Ibne Ishaaq aur

Abdul Razzaq ke ustaad(Daood Bin Qais)

Aur in paancho me siwaye Imam maalik ke koidoosra ye bayan nahi karta ke Hazrat Umar Razi Allahu anhu ne 11 ka hukum diya. Is ijmaal ki tafseel ye hai ke Abdur Razzaq ke ustaad to sire se 11 ka naam hi nai lete balke wo 21 ka adad zikr karte hain isi tarah Ibne Ishaaq bhi 11 ke bajaye 13 ka adad zikr karte hain baqi Yahya aur Abdul Aziz 11 ka ada zaroor zikr karte hain magar ye nahi kehte ke Hazrat Umar Razi Allahu anhu ne 11 ka Hukum diya, balke iski bajaye ye kehte hain ke Hazrat Ubai o Tameem razi Allahu anhum ya hum log  11 padhte tem agar kiske hukum se padhte the iska koi zikr nahi, haan in dono me se Yahya ne itni baat aur kahi hai ke Ubai aur Tameem razi Allahu anhum par logon ko Hazrat Umar razi Allahu anhu ne jama kiya ha lekin ye nahi kehte ke unhi ne 11 padhne ko kaha tha, aur Hafez Abdullah sahib jab tak Hukum ki tashreeh na ho Hukum ko tasleem nahi karte.

“Rak’aatut Taraweeh” me kayee jagah unho ne isko likha hai maslan safha 19 me Yazeed Bin Roman ke asar ka ye jawab dete hain ke isme is is amar ki tashreeh nahi hai ke jo log 20 Rak’aat padhte the wo ba hukum Umar razi Allahu anhu padhte the.

Khulasa ye ke is asar ke 5 raawiyo mke bayanaat me 2 Ikhtelaaf paye jate hain ,

Ek Hazrat Umar razi Allahu anhu ki tashreeh me ke Imam Maalik kto hukum dene ki tasreeeh karte hain , baqi 4 hazraat Hazrat Umar razi Allahu anhu ke hukum ka koi zikr nahi karte is ikhtelaaf me bilkul khuli hui usooli baat hai ke Imam Maalik Agarche Imam aur Hafiz hain magar Doosre 4 raawi bhi Ahle Hadees ki tasreehaat ke bamojib SIQAH aur hafiz hain balke inme Yahya to Hafize me Imam Maalik ki takkar ke hain lihaza ek Siqa hafiz ke muqable me 4 Siqa Haafizo ka bayan Tarjeeh payega aur is asar se Hazrat Umar razi Allahu anhu ka sirey se hukum dena sabit nahi hosakega, jab tak ke ye tasleem nahi kiya jaye ke Imam Maalik ke ilawa Doosre Huffaz agar che Hazrat Umar razi Allahu anhu ke Hukum dene ki tashreeh nahi karte lekin jab unhi me se baaz ke bayan se aur doosri riwayaton se bhi sabit hota hai ke Hazrat Ubai o Tameem razi Allahu anhum ko Taraweeh ka imam Hazrat Umar razi Allahu anhu hi ne muqarrar kiya tha aur unhi ne nogon ko un dono ki iqateda par jama kiya tha to Haq o Sawaab yahi maloom hota hai ke Rak’aat e Taraweeh ki ta’yeen bhi unhi ke Hukum se hui hogi , is soorat me Hazrat Umar razi Allahu anhu ka hukum Beshak sabit hojayegi aur Ruwaat ka ye ikhtelaaf khatm hojayegi lekin Doosre Ikhtelaaf phir bhi baqi rahega aur eo Ikhtelaaf Adad ke zikr karne me hai.is ikhtelaaf me Ibne Ishaaq jo khud raawi e asar hain unho ne 132 ko Tarjeeh di hai aur kaha hai yahi Saaib ka bayan qarar paane ka mustahiq hai isliye ke Hazrat ki Namaz Shab ka adad bhi 13 tha(dekho Rak’aat e Taraweeh safha 18) aur Ibne Abdul barr Makki ne 21 ko Tarjeeh di hai aur 11 ko wo Wahem qarar diya hai lihaza is Asar se 11 ke adad ka saboot bhi na hosakega illa ye ke 11 ki Tarjeeh kisi Muhaddis se sabit ki jaye ya teeno me tatbeeq ki rah ikhtyar ki jaye aur Hum Daawey se keh sakte hain ke agley Muhaddiseen me kisi ek Muhaddis se sabit nahi kiya jasakta ke isme 13 aur 11 aur 21 ke Muqaabil 11 ko Tarjeeh di hai , Muhaddiseen ne Tarjeeh agar di hai to 13 ya 21 ko warna yun Tatbeeq di hai ke pehle 11 rakaten thi baad me izafa kardiya gaya (dekho Masabeeh safha 44, Zarqaani sharah Moatta aur Tohfatul Akhyaar safha 191)

Pas is taqdeer par bhi Hasa ke sath ye kehna ke Hazrat Umar razi Allahu anhu ne 11 hi ka hukum diya tha ghalat hojayegi aur is dawe ki daleel me is asar ko pesh karna AMhez Mughalta dena aur Awaam ki na waqfiyat se najayaz faida uthana hai.

Ye hai haqeeqat is asr ki jisko nihayat zor o shor se 20 ki mukhalifat me pesh kiya jata hai aur kaha jata hai ke Hazrat Umar Razi Allahu anhu ne 11 hi ka hukum diya tha. Naazireen Insaaf se batayye ke mazkoora baala ikhtelaaf e Ruwaat ke hote hue Hasar ke sath ye dawa karne me ke Hazrat Umar Razi Allahu anhu ne 11 hi ka hukum diya hai , Muhaddisana ehtyaat ki nahi balke Munsifana tarz e Guftfu ki koi mamooli si Jhalak bhi nazar aati hai?

Abhi tak hamari Guftfu Muhammad  Bin Yiusuf ke Tareeq ko samne rakh kar thi lekin jab hum Saaib Bin Yazeed ke Doosre Shaagird Yazeed Bin Khusaifah ke bayan ko bhi smane rakhte hai to Hum ko Ahle Hadees ki is bebaaki aur Jur’at par aur bhi Ta’jub hota hia ke Hasar ke sath Hazrat Umar Razi Allahu anhu  ka hukum dene ki nisbat kyu kar ki gayi aur Yazeed bin Khusaifa waali Saaib ki us Riwayat  ko jisme Adnaa Ikhtelaaf e Ruwaat nahi hai kis tarah nazar andaaz kiya gaya aur uske muqable me Muhamamd Bin Yousuf wali Saaib ki is Riwayat par apne dawey ki bunyaad kyu rakhi gayi jisme Mazkoora baala ikhtelaaf maujood hai.

 

SAAIB KA 20 WALA ASAR

 

Yazeed Bin Khusaifa ki ye Riwayat Sunan Kubra baihaqi safha 496 jild 2 me Sanad o Matan ke sath yun mazkoor hai

قَدْ أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ فَنْجَوَيْهِ الدَّيْنَوَرِيُّ بِالدَّامَغَانِ، ثنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ السُّنِّيُّ، أنبأ عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ الْبَغَوِيُّ، ثنا عَلِيُّ بْنُ الْجَعْدِ، أنبأ ابْنُ أَبِي ذِئْبٍ، عَنْ يَزِيدَ بْنِ خُصَيْفَةَ، عَنِ السَّائِبِ بْنِ يَزِيدَ قَالَ: ” كَانُوا يَقُومُونَ عَلَى عَهْدِ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ فِي شَهْرِ رَمَضَانَ بِعِشْرِينَ رَكْعَةً

Yani azeed Bin Khusaifa Saaib bin Yazeed se naaqil hain , Saaib farmate hain ke Ahd e Farooqi me unke zamane ke log Ramazan me 20 Rakaten padha karte the.

Is asar ki SANAD ko IMAM NAWAWI, IMAM IRAQI AUR SUYOOTI  waghaira  ne SAHEEH qarar diya hai (dekho TOHFATUL AKHYAAR safha 192 , IRSHAADUS SAARI , TOHFATUL AHWAZI safha 75, MASABEEH safha 42)

Is riwayat me YAZEED ke shagerd Ibne Abi ZI’b hain, aur yahi baat yazeed se unke Doosre Shagerd Muhammad Bin Jafar ne bhi naqal ki hai, aur wo riwayaqt  BAIHAQI ki doosri Kitab MARIFATUS SUNAN WAL AASAAR me hai uski SANAD ko ALLAMA SUBKI ne SHARAH MINHAAJ aur Mulla Ali Qaari ne Sharah Mo’atta me SAHEEH qarar diya hai (dekho Tohfatul Ahwazi safha 75 jild 2) Dekhye Yazeed ke dono Shagerd Muttafiqul Lafz hokar Yazeed se aur Yazeed Bin Saaib razi Allahu anhu se Riwayat karte hain ke Log Ahd e Farooqi me 20 padhte the bar khilaf Muhammad Bin Yousuf ke unke 5 Shagerd Saaib ka bayan 5 tarah naqal karte hain aisi Haalat me Usool o Insaaf ka taqaza ye tha ke Yazeed ki Riwayat par Aetemad kiya jata aur (Firqe)Ahle Hadees ki wajood se qabl usi par Aetemad kiya gay magar Hazraat e Ahle Hadees ne Muhammad Bin Yousuf ki mukhtalif Feeh aur Mashkook Riwayat par Aetemad kar ke Insaaf ka janaza Nikal diya.

Is par Mazeed ye sitam kiya ke Ulte Yazeed ki Riwayat ko Ghayat be baki aur Be Insaafi se Na qaabil e Istedlal qarar diya, chunanche Maulana Abdur Rahman Mubarakpoori ne Sunan Kubraa ki Riwayat par to ye kalaam kar diya ke iski isnaad me pehla rawi Abu Abdullah Bin Fanjawaih Dainawari hai, aur mai is ke haal se aagah nahi hun jo is asar ki Sehat ka Mudad’ii ho to is rawi ka Siqah hona sabit kare , baqi Naimwi ne jo ye likha hai ke ye Abu Abdullah bade Muhaddison me hai unke jaise Muhaddison ki nisbat ye sawal nahi hosakta ke wo kaise hain, to bade Muhaddis hone se Siqah hona laazim nahi aata.”(Tohfatul Ahwazi safha 75 jild 2)

Mujhe Maulana ki is ghaflat aur Jur’at dono par sakht tajjub hai, Maulana agar Fanjawaih jaise Mashhoor Hafiz e Hadees se nawaqif the aur unke Haalaat se unko Qat’an bekhabri thi jaisa ke Unho ne khud iqraar kiya hai to kya wo is baat se bhi be Khabar the ke jo log Ilmi halqe me Maloom  o Muta’rif hon Ahle Ilm ki Majlison me unho ne Talaba e Ilm o Istefada kiya ho aur uske baad logon par Aam taur par unse Istefadah aur Akhz o Riwayat karte hon aur logon me unki adalat o Siqahat Shohrat e Aam rakhti ho aise Hazraat ki nisbat ye sawal Jayaz nahi hai ke   woh Siqah bhi hain ya nahi balke unki Siqahat o Adalat ki Shohrat ya Doosre Lafzon me Ahle Ilm ke darmiyan unki maqbooliyat unke Siqah hone ki aisi dastawez hai jiske Muqable me ek ya 2 Maahiron ki ye Shahadat ke woh Siqah hain koi Qeemat nahi rakhti, Usool e Hadees ka ye aisa Mashhoor masla hai ke Kisi tarah Yaqeen nahi aata ke Maulana isse Bekhabar honge”

فان كنت لا تدري فتلك مصيبة

وان كنت تدري فالمصيبة اعظم

Sunye  Usool e Hadees ki Mashhoor Kitab Muqaddama Ibnus Salaah me hai ke

عَدَالَةُ الرَّاوِي تَارَةً تَثْبُتُ بِتَنْصِيصِ مُعَدِّلَيْنِ عَلَى عَدَالَتِهِ، وَتَارَةً تَثْبُتُ بِالِاسْتِفَاضَةِ، فَمَنِ اشْتَهَرَتْ عَدَالَتُهُ بَيْنَ أَهْلِ النَّقْلِ أَوْ نَحْوِهِمْ مِنْ أَهْلِ الْعِلْمِ، وَشَاعَ الثَّنَاءُ عَلَيْهِ بِالثِّقَةِ وَالْأَمَانَةِ، اسْتُغْنِيَ فِيهِ بِذَلِكَ عَنْ بَيِّنَةٍ شَاهِدَةٍ بِعَدَالَتِهِ تَنْصِيصًا، وَهَذَا هُوَ الصَّحِيحُ فِي مَذْهَبِ الشَّافِعِيِّ رَضِيَ اللَّهُ عَنْهُ، وَعَلَيْهِ الِاعْتِمَادُ فِي فَنِّ أُصُولِ الْفِقْهِ.

وَمِمَّنْ ذَكَرَ ذَلِكَ مِنْ أَهْلِ الْحَدِيثِ أَبُو بَكْرٍ الْخَطِيبُ الْحَافِظُ

(safha 40)

Aur Hafez Abu Bakr Khateeb Baghdadi ne Kifaya me ek Mustaqil baab is ke liye Qayam kiya hai jiska Unwaan hai بَابٌ فِي أَنَّ الْمُحَدِّثَ الْمَشْهُورَ بِالْعَدَالَةِ وَالثِّقَةِ وَالْأَمَانَةِ لَا يَحْتَاجُ إِلَى تَزْكِيَةِ الْمُعَدِّلِ

Mai is baab ke jasta jasta Fiqre naqal karta hun

إِنَّمَا يُسْأَلُ عَنْ عَدَالَةِ مَنْ كَانَ فِي عِدَادِ الْمَجْهُولِينَ , أَوْ أَشْكَلَ أَمْرُهُ عَلَى الطَّالِبِينَ

(sawal uski adalat se hoga jo Majhool on ke Shumaar me ho aur ya uska maamla pecheeda ho) aur farmate hain

Gawah aur Raawi ke mohtaj us waqt hain jab unki adalat aur pasandeedgi aam na ho, balke unka maamla pecheedah aur Mushtabah ho aur unke Haq me Adalat o ghair adalat dono tajweez ki jati ho, aage farmate hain

Uski daleel ye hai ke Shaahid o Raawi ki buraiyon par Aam taur se parda pada rehta hai aur unki adalat ka Shohrat  paana ek ya do shakhson ki tareef karne aur aadil kehne se kahin ziada Qawi aur  Dil me Muassar hai kyun ke unki ek ya do ki nisbat Imkaan hai ke Ghalat kehte hon ya Riaayat ki bina par Tareef karte hain.

Balke Hafez Abu Amr Bin Abdul barr ne to aur Tawasso kar ke yahan tak keh diya hai ke  كُلُّ حَامِلِ عِلْمٍ مَعْرُوفُ الْعِنَايَةِ بِهِ فَهُوَ عَدْلٌ، مَحْمُولٌ فِي أَمْرِهِ أَبَدًا عَلَى الْعَدَالَةِ حَتَّى يَتَبَيَّنَ جَرْحُهُ

 

(Muqadmah Ibnus Salah safha 40)

Yani har Sahb e Ilmjiska Ishteghaal ilm ke sath Maroof ho Aadil hai aur Hamesha Aadil Qarar diya jayega jab tak us par Jarah sabit na ho.

Baherhaal itna nahi to is Qadar maanne se to kisi Muhaddis ko chaarah kaar nahi hai jitn ake Ibnus Salaah aur Khateeb ne likha hai.

Jab ye sabit ho chukka to ab sunye Ibne Fanjawaih ki Ilmi Shohrat aur Muhaddiseen me unki MAqbooliyat ka isse padh kar aur kya saboot chahye ke wo bhi Sunan Nasai ke ek Nusqeke jo Hindustan me mutadawal hai ek Raawi hain jinho ne Ibnus Sunnu se isko suna hai,(mushtabah Zahbi) aur Zahbi ne 412 Hijri me marne wale Mashaahir ke ziman me ika zikr yun kiya hai و المحدث  ابو عبدالله الحسن بن محمد بن الحسين بن فنجويه الثقفي الدينوري النيشابوري ص 244 ج 3

Aur Ibneul Asr Jazari ne likha hai “is  nisbat Fanjawi ke sath Hafiz Abu Abdullah Hussain MAshhoor Maroof hain wo Abul Fatah Azdi aur Abu Bakr Qat’ii se hadeesen Riwayat karte hain aur un se Abu Ishaaq Sa’alabi ap ni Tafseer me bakasrat Riwayat karte hain aur AKHBARANA AL FANJAWI bhot jagah zikr karte hain.

Aur Sam’aani ne Burhaan Dainawari ke Shagerdon me unka naam liya hai aur Imam Baihaqo ne Sunan me un se bakasrat Riwayat ki hai.

Kya in tafseelaat ke baad bhi kisi me jur’at hai jo ye keh sake ke bada Muhaddis hone se Siqah hona laazim nahi aata…………………………….
(Makhooz Rak’aate Taraweeh)

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