Rak’aate Taraweeh:(Firqe) Ahle Hadees ke Pehle Dawe ki Pehli Daleel Ka Jawab

(Firqe) Ahle Hadees ka pehla dawa

          (Firqe) Ahle Hadees ne apne Pehle Dawey ke Saboot me 2 Daleelen pesh ki hain

  • Pehli daleel Hazrat Ayesha Razi Allahu anha ki wo Hadees jo Saheeh Bukhari me in Alfaaz se marwi hai ke Huzoor sallallahu alaihi wasallam Ramazan aur Ghair Ramazan me 11 Rak’aat se ziada nahi padhte the.

Jawab: (Firqe) Ahle Hadees ka ye istedlal be Mahel hai aur isi tarah Musbat(positive) Mudda’aa nahi.

Awwalan: is liye ke Guftgu Taraweeh ki Rak’aat me hai aur Taraweeh ki Tareef Hafiz Ibne Hajar Asqalani rah ne FATHUL BAARI me yun zikr kihai “Jo Namaz Jamat ke sath Ramazan ki Raaton me padhi jati hai to uska naam TARAWEEH hai”(4/178) aur Hafiz Abdullah sahib ne Zameema Rak’aat e Taraweeh me likhte hain “Namaz e Taraweeh wo Namaz hai jo Maah e Mubarak Ramazan ki Raaton me ISHA ke baad Ba Jamaat padhi jaye, aur yahi Qustlani safha 3/483 me bhi mazkoor hai , pas jab TARAWEEH khaas RAMAZAN ki Namaz hai aur Hadees E Ayesha Raz me us Namaz ka Zikr hai Jo GHAIR RAMAZAN me bhi padhi jati thi to isko TARAWEEH aur (Firqe) Ahle Hadees ke Mudda’aa se kya talluq?

Is baat ki ta’eed ke is hadees ka Talluq Taraweeh se nahi hai, isse bhi hota hai ke  Hafiz Ibne Hajar ne Hazrat Ayesha Razi Allahu anha ke is bayan ko TAHAJJUD se mutalliq qarar dekar TAHAJJUD Ma’(sath) Witr ki Rak’aaton ke 11 hone ki Hikmat ye zikr ki hai ke TAHAJJUD aur WITR Raat ki Makhsoos Namazen hain aur Din Ki Farz Namazen 3 hain, 4 Rakat Zohar, 4 Rakat Asar, 3 Rakat Maghrib, ye  kul 11 Rakaten hui to munasib hua ke Raat ki namazen bhi Ijmaal o Tafseel dono me Din ke Mushabeh ho yani in ki Majmooi tadad bhi 11 hoa aur Tafseeli taur par Raat me bhi Pehle 4 Rakaten Nafil ki phir 4 Rakaten Nafil ki phir 3 Rakaten  Witr ki hon (Dekhye Fathul Baari 3/12).

Mera Maqsad ye hai ke Hafiz Ibne Hajar rah ki is taqreer se bhi Hadees e Ayesha Razi Allahu anha ka TAHAJJUD ke baab me hona sabit hai, aur is baat ki taeed is se bhi hoti hai ke Allama Ibne Taimia aur Allama Shaukani ki Tasreeh ap oopar padh chuke hain ke TARAWEEH ka Kooi Adad Muayyan Huzoor sallallahu alaihi wasallam se sabit nahi aur Taraweeh ko Kisi Khaas adad me Munhasir karna (maslan ye kehna ki 11 hi rakaten Sunnat hain ya 13 hi Rakaten Sunnat hain aur 13 ya 11 par ziyadti Khilaaf e Sunnat hai Ibne Taimia ke Alfaaz me Khata hai aur Shaukani ke Alfaaz me ye aisi baat hai jis ka Saboot kisi Hadees me nahi hai)

Pas in Hazraat ke nazdeek bhi Hadees e Ayesha Razi Allahu anha me Taraweeh ki Rak’aat ka bayan nahi hai aur agar hai to unke nazdeek is hadees ka ye matlab nahi ke 11 se ziada padhna Khilaaf e Sunnat hoga aur “uqalaa ke kalaam me aisa tanaqus nahi hota.

 

Saaniyan: Agar Bil Farz is Hadees ka talluq Taraweeh se ho to bhi isse Hargiz sabit nahi ho sakta ke Huzoor sallallahu alaihi  wasallam ne 11 se Ziada Taraweeh nahi padhi is liye ke Hazrat Ayesha Razi Allahu anha ne Doosri Saheeh Riwayat me ye bhi farmaya ke Huzoor Sallallahu alaihi wasallam 13 Rak’aat padhte the.(BUKHARI)

Hafiz Ibne Hajar waghaira Shurrah e Hadees ne Hazrat  Ayesha Razi Allahu anha ke in dono mukhtalif bayanaat me Yun Tatbeeq di ke ye Bayanaat  Mukhtalif Haalaat aur Auqaat se Talluq rakhte hain yani ye ke kisi kisi ya Aksar Halat aur Auqaat me 11 se ziada nahi padhte  the aur kabhi kabhi 13 padh lete the(fathul Baari safha 14/3)

Isi liye Hafiz Abdullah Sahab Ghazi Poori ko bhi manna pada ke haq ye hai ke Ap ne kabhi kabhi Sunnat Faje ke Ilawa bhi 13 Rakaten padhi hain(Rak’aate Taraweeh safha 5)

Aur Maulana Abdur Rahman ne bhi tasleem kiya ke “Ye sabit o Muhaqqiq hochuka hai ke Huzoor sallallahu alaihi wasallam kabhi kabhi 13 Rakat Fajr ki Sunnato ke siwa padhte the”(Tohfatul Ahwazi safha 73/3) to (Firqe) Ahle Hadees ka dawah ke Rasoolullah sallallahu alaihi wasallam ka WItr ke sath 11 Rak’aat se ziada padhna sabit nahi , jaisa ke Hafez Abdullah sahib ne Rak’aat e Taraweeh me likha hai BAATIL hogaya.

Aur Jab ke Hazrat Ayesha Razi Allahu anha ki Hadees ba Iqrar e ahle hadees Ramazan o Ghair Ramazan ki tamam raaton ka haal Mazkoor nahi balke baaz ya Aksar ka to Ahle Hadees ka apne Mudd’aa ke saboot me isko pesh karna Nadaani ya Jahalat hai.

Neez jab is hadees me tamam Raaton ka nahi balke ziada se ziada Aksar  Raaton ka haal mazkoor hai to agar koi ye dawa kare ke baaz raaton me Hazrat ne 11 se ziada padhi hain aur uske saboot me koi Hadees pesh kare to us Hadees ko  Hadees e Ayesha Razi Allahu anha ke Ma’aariz o Mukhaalif qarar dena sakht Bhool aur ghaflat par mabni hai, is liye ke in dono baton se Qat’an koi tazaad o Takhaaluf nahi ke

(1)Huzoor sallallahu alaihi wasallam Aksar Raaton me 11 se ziada nahi padhte the,

(2)aur baaz  Raaton me Ap se 11 se ziada padhi hain jis tarah isme koi tazaad nahi hai ke Ziada Aksar raaton me  6 Ghante se ziada nahi sota aur baaz Raaton me wo 7 Ghante tak sota raha hai kaun nahi janta ke Tanaqus ke liye wahdat e zamaan  Shart hai.

 

    Saalisan:

Hazrat Ayesha Razi Allahu anha ki Hadees ka Pehla Fiqra jis ka mafhoom ye hai ke “AP Ramazan aur Ghair Ramazan me 11 se ziada nahi padhte the” zara mubham hai isse saaf nahi hota ke Ap 7 padhte the ya 9 padhte the ya 11, isi tarah ye saaf nahi hota ke Witr ki 1 Rakaat padhte the ya 3 ya 3 se ziada is liye ke in soorton me se jo Soorat bhi rahi ho us par Saadiq hai ke 11 se ziada nahi padhte the, Magar Hazrat Ayesha razi Allahu anha ne Doosre Fiqre me is Ibhaam ko Door kar ke EK Soorat Mutayyin farmadi hai, farmati hain “Huzoor sallallahu alaihi wasallam pehle 4 Rakaten aisi padhte the ke unke Husn e Tool ko na pooch iske baad phir aisi hi 4 Rakaten padhte the phir 3 Rakaten padhte the.

Isme Hazrat Ayesha Razi Allahu anha ne 11 se ziada na padhne ki ye Soorat Mutayyin kardi ke na 7 na 9 balke 11 padhte the aur ye ke Witr ki 3 Rakaten padhte the isi ke sath ye bhi sun lijye ke Maulana Abdur Rahman Mubarakpoori ne Tohfatul Ahwazi me is baat ko bhi saaf kardiya hai ke Zaahir yahi hai ke ye pehli 4 Rakaten ek SALAAM se aur pichle 3 Rakaten 1 Salaam se thi.(Tohfatul Ahwazi 331/1)

Is tamheed ke baad ab hamari Guzarish ye hai ke Jab Hadees ke  pehle Fiqre se Ahle Hadees ke khayal me Huzoor sallallahu alaihi wasallam ka Daaimi Mamool ye sabit hoga ke AP 11 se ziada nahi padhte th e to Doosre Fiqre se jis me pehle Fiqre ki tauzeeh o Tashreeh ki gayi hai ye sabit hua ke Ap ka Daaimi mamool 11 padhne ka is tarah tha ke pehle 4, 4 Rakaten ek ek Salaam se padhte the phir Witr ki 3 Rakaten 1 Salaam se padhte the , Lihaza Ahle Hadees ko Laazim tha ke wo bhi 11 Rakat se kam Taraweeh na padhte aur hamesha 4, 4 Rakaton par Salaam pherte aur Hamesha Witr ki 3 Rakaten padhte , magar Ahle Haades aisa nahi karte balke Umooman 9 Rakaten padhte hain jaisa ke Hamare Bilaad ke Hazaaron aadmi jante hai phir hamesha 2 Rakaton par Salaam pherte hain aur Jahan tak Maloom hai Ghair Ramazan me Hamesha Witr ki 1 Rakat padhte hain aur agar koi 3 padh bhi leta hai to 2 Salaam se.

Isse maloom hua ke Khud Ahle Hadees ke nazdeek ye Hadees Laazim ul Amal nahi hai, na iski khilaaf warzi SUNNAT ki Khilaaf warzi hai aisi haalat me doosron par isse HUJJAT qaayam karna ya kisi Dawe ke saboot me isko pesh karna bilkul Khilaaf e Insaaf o Diyanat hai aur  agar Hamari is giraft se ghabrakar Ahle Hadees ye kehne lagey ke Is hadees me dawaami kaifiyat ka bayan nahi hai to Guzarish hai ke Dawaami kaifiayt nahi to aksari to hai aur Ahle Hadees la amal Aksar Auqaat me bhi is ke Mutabiq nahi hai balke iske Khilaaf hai.

 

    Raabi’an:

Imam Muhammad bin Nasar Marozi ne apni Kitab Qayamul lail me ek baab ka unwaan ye Qarar diya hai “UN RAKATON KI TADAD JO IMAM LOGO KE SATH RAMAZAN ME PADHEGA” is baab me wo Rakaat e Taraweeh ki tadad batane ke liye bhot si riwayaat laaye hain, magar Hazrat Ayesha Razi Allahu anha ki is Hadees ko jo sab se SAHEEH aur A’alaa darje ki hai zikr karna to darkinaar Ishara tak nahi kiya hai, jisse saaf zaahir hai ke inke Ilm O Tehqeeq me bhi is Hadees ka koi Talluq Taraweeh se nahi hai.

 

EK SHUBAH KA IZAALA

 

Agar koi ye Dawa kare ke TAHAJJUD aur TARAWEEH me koi Farq nahi hai , Namaz Ek hi Naam 2 hain , isi ko 11 Mahine TAHAJJUD kehte hain aur usi ko Ramazan me TARAWEEH ke naam se yaad karte hain.

To Sawaal ye hai ke is dawey ki daleel kya hai? Aur jab in dono me Muta’addad Wujooh Maghairat ke maujood hai to dono ko ek kehna kyunkar Mumkin hai?

Maghairaat (dono ke do hone ) ke Wujooh Muta’addad hain, maslan ek Wajeh ye hai ke TAHAJJUD ki Mashrooiyat Ba Nasse Qurani hui hai  

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ(17:79)

قُمِ اللَّيْلَ إِلَّا قَلِيلًا(73:2)

waghaira Ki Tafseer Dekhye aur Taraweeh Ki Masnooniyat Ahadees se hui , Huzoor sallallahu alaihi wasallam ne farmaya سننت لكم قيامه (نسائي) yani maine Ramazan ke Qiyaam ko Masnoon kiya hai.

Doosri wajeh ye hai ke Tahajjud ki Rak’aat bil Ittefaaq Rasoolullah sallallahu alaihi wasallam se Manqool o Masoor hain aur ziyada se ziayada Witr ke sath 13 aur kam se kam Witr ke sath 7 hain jaisa ke Tirmizi aur uski Sharah Tohfatul Ahwazi safha 333/1 me hai , bar khilaaf Taraweeh ke keh uska koi Muayyin Adad Allama Iben Taimia rah waghaira ki tashreeh ke Bamaujib Huzoor sallallahu alaihi wasallam se Manqool nahi hai isi tarah Tahajjud ki Rakaten Bil Ittefaq Aimma ke nazdeek Witr ke sath 7 se 13 tak hain aur Taraweeh ki Rak’aat me inka Ikhtelaaf hai , koi 20 kehta hai aur koi 36 balke AImma Arba ke sath Doosre Aimma e Islaam ko bhi shamil karlijye to TARARWEEH ka adad Witr ko lekar 47 tak pohanch jata hai.

Teesri wajeh ye hai ke Ima Bukhari rah ka amal batata hai ke wo Dono ka Alaihda Alaihda samajhte the, in ka Mamool tha ke Raat ke Ibtedai hisse me Apne Shagirdo ko lekar ba Jamat Namaz padhte the aue usme ek QURAAN Khatma karte the aur Saher ke waqt Akele padhte the aur har Teesre Din ek Khatm karte the isi tarah Hanafi nahi balke Ghair Hanafi Fiqh ke Juziyyaat se bhi dono ko Maghairat sabit hoti hai, chunanche Hambali Mazhab ki Fiqhi Kitab Al Muqni’ me hai ke “Phir Taraweeh hai ke is ko RAMAZAN me BA JAMAAT padhe aur uske baad Bajamaat WITR padhe aur agar wo TAHAJJUD bhi padhta ho to WITR Taraweeh ke baad nahi balke TAHAJJUD ke baad padhe”(safha 184/1) aur ye tanha MUQNI’ ke Musannif ka fatwa nahi hai balke aagey jo Masla mazkoor hai use sabit hota hai ke Imam Ahmed bhi Taraweeh aur Tahajjud ko 2 Qarar dete  the aur ek ka AWWAL Shab me aur doosri ka Aakhri Shab me  padhne Jayaz samajhte the, wo Masla ye hai ke agar koi Shakhs Tahajjud aur Taraweeh donopadhta hai , usey chahe ke  Taraweeh ke baad Imam ke sath WItr me bhi Shareek hojaye to Imam Ahmed ke nazdeek usko ye chahye ke Imam jab Salaam pherey to ye khada hojaye aur mazeed 1 Rakat padh kar salaam phery taakey Ek Raat me 2 Witr padhna Laazim na aaye, Muhammad Bin Abdul Wahab Najdi ke potey ne Muqni’ ke Haashiye me apne Qalam se likha haike ye Masla Mansoos hai yani Imam Ahme Nw iski tashreeh ki hai (safha 25)

Taraweeh aur Tahajjud me Maghairat ke Wujhooh aur bhi hain lwkin Banazar ikhtesaar inhi 3 Wajhon par Iktefa karta hu aur ab Khaas Ahnaaf ke itminan ke liye arz karta hu ke Hazrat Maulana Rasheed Ahmed Gangohi rah aur Hazrat Maulana Muhammad Qasim Nanotwi rah bhi dono me Maghairat ke qaayal hain aur har ek ko Doosre se alag Namaz maante hain, Hazrat Gangohi rah ne bhot Sharah O Basat ke sath kayee Auraaq me nihayat mudallal taur par dono ka Judagana Namaz hona sabit kiya hia aur Maghairaat ki bhot si wajhen zikr ki hain , unme se pehli wajeh humne bhi pehle Number par zikr ki hai , azaan jumla Hazrat Talq Bin Ali ke amal se dono ka do hona sabit kiya hai aur Sunan Abu Dawood se unka ek waqi naqal kiya hai jis se sabit hota hia ke wo Awwal Shab me Taraweeh aur Aakhir me Tahajjud padhte the , gharz in tamam Wujooh e Mazkoora ki bina par unki tehqeeq ye hai ke:

“Namaz e Tahajjud aur Namaz e Taraweeh har 2 Salaat Judaganah hain.” (Ar Raai An Najjeeh safha 2)

Aur Hazrat Nanotwi ne Al Haq Al SAreeh safha 4 me dono ke alag alag hone ko muwajjeh qarar diya hai.(Makhooz Rak’aat e Taraweeh)

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