Rak’aate Taraweeh:HAZRAT JABIR RAZ KI DOOSRI RIWAYAT KA JAWAB

HAZRAT JABER RAZI ALLAHU ANHU KE EK DOOSRI RIWAYAT

Is silsile me Hazrat Jaber Razi Allahu nahu ki ek aur Riwayat ka zikr bhi kiya jata hai , uska mazmoon ye hai ke Hazrat Ubi Bin Ka’b razi Allahu anhu ne Huzoor sallallahu alaihi wasallam  ki khidmat me Haazir hokar Kaha mujh se raat (yani Ramazan me) ek baat hogai hai, Ap sallallahu alaihi wasallam ne farmaya wo kya hai? Unho ne kaha Ghar ki Aurton ne mujh se kaha ke Hum ne to Quran padha nahi hai (hum ko Quran yaad nahi hai) to hum bhi tumhare peeche Namaz padhlen , Main unko 8 Rakaten padhayin aur Witr bhi Huzoor sallallahu alaihi  wasallam ne Sun kar Sukoot kiya aur goya is baat ko pasand kiya , Riwayat ke Aakhri Alfaaz ka ye tarjuma Hafez Abdullah sahib ne kiya hai.

Qiyaamul lail safha 90 me asal alfaz e Riwayat ye hai ke bus apne unse Sukoot kiya aur wo baat razamandi ke mushabeh thi.

Iski nisbat hamari pehli Guzarish ye hai ke is Riwayat ko Hafez Abdullah sahib ne Qiyaamul lail se naqal kiya hai aur Qiyamul lail me iski sanad bi ainihi wahi hai jo Hazrat Jaber Razi Allahu anhu ki mazkoora baala hadees ki sanad hai dono me koi farq nahi hai yani iski bhi Naaqil o Raawi Hazrat Eisa Bin Jariya hai jinka Mufassal haal hum bayan karchuke hain, lihaza ye Riwayat bhi qaabil e Ahtejaj nahi hai balke chunke Eisa Bin Jaariya Munkarul Hadees hain aur tanha wahi Hazrat Jaber Razi Allahu nahu se in dono baton ko naqal karte hain is liye nihayat Qawi Shubah hota hai ke kahin aisa to nahi hai ke Wo apne Hafize ki kamzori ki wajeh se kabhi ye bayan kardete hain aur kabhi wo. Baherhaal ye shubah chaahe Saheeh ho ya na ho ye Riwayatbhi Eisa Bin Jaariya ki wajeh se Qaabil e Wusooq nahi hai.

Aur ghaliban yahi wajeh hai ke is Riwayat ko Maulan Abdur Rahman sahib Mubarak poori Qiyaalmul lail se nahi naqal karte Haalanke inke Ustaad Hafez sahib ne usi se naqal kiya hai, Maulana Khoob samajhte the ke Qiyamul lail se naqal karne me iski Isnaad ko SAHEEH sabit karna padega aur ye mumkin nahi hai is liye unho ne MAJMUA ZAWAID se naqal kiya ke is me to sanad mazkoor hoti nahi lihaza sanad ke zikr karne aur uski sahet sabit karne ka bojh nahi padega aur Chaunke Haithami rah ne iski sanad naqal kiye baghair isko HASAN kehdiya hai, lihaza doosro ko MAroob bhi kardiya jayega ke dekho Haithami ne iski SANAD ko Hasan kaha hai lekin afsos hai ke ye Tadbeer kaargar nahi hui, Qiyaamul lail se iski sanad ka haal e zaar maloom hogaya baqi rahi HAITHAMI ki tehseen to sirf doosron ko Maroob karne ki cheez hai warna haqeeqat Maulana ki tehqeeq me isme koi jaan nahi hai chunanche jis tarah ye hadees Majmua Zawaid me ABU YA’LAA se manqool hai aur uski sanad ko Haithami ne Hasan kaha hai usi tarah se ek aur Hadees bhi Majmua Zawaid me bahawala Abu Ya’laa manqool hai aur uski sanad ko bhi Haithami ne Hasan kaha hai us mauqe par Maulana farmate hain:

Naimwi ne iski Isnaad nahi zikar ki ke isme Nazar ki jati aur Haithami ki tehseen se Dil mutmayeen nahi hai is liye ke inko Majmua Zawaid me bhot wahem hua hai aur hafiz Ibne Hajar ne auhaam ko Talaash ke baad Ta’aqqub likhna Shuru kiya tha magar Haithami ko maloom hua to wo na khush hue is liye hafiz ruk gaye.(Abkaarul Manan safha 75)

Khudaraa Insaaf ! ke jab Naimwi ne Abu Ya’la ki ek Riwayat ki sanad nahi zikr ki aur Haithami ki tehseen naqal kardi tab to ap ne usko yun rad kar diya lekin jab apni baari ayi aur apne Tohfatul Ahwazi safha 74 jild 2 me Abu Ya’la ki zer bahes Riwayat ko Majmua Zawaid se bila sanad zikr kiya aur kaha ke Haithami ne is ki Isnaad ko Hasan kaha hai yani jo Naimwi ne kiya hai to koi Qabil e Aetraz baat nahi hui.

Abkaarul Manan me Doosre mauqey par bhi Maulana ne Haithami Tehseen o Tasheeh par Be Itminani aur Adm Aetemad ka izhaar kiya hai chunanche safha 199 me likhte hain “Naimwi ne is Hadees ki Sanad nahi zikr ki aur Haithami ki tashreeh par Dil Mutmain nahi hota”

 

SAANIYAN: Hazrat Ubai razi Allahu nahu ke is waqie ko Taraweeh se mutalliq qarar dena mahez Tahakkum aur Bilkul be daleel hai , Riwayat ke kisi ek Lafz se bhi sabit nahi hota ke ye Taraweeh ka waqi hai balke uska Ghar ke andar ka waqia hona is baat ka Qaeii qareena hai ke wo Tahajjud ka waqia hai lihaza is Riwayat ko Taraweeh ki 8 Rakaton ke saboot me pesh karne se pehle Laazim tha ke uska Taraweeh hona Riwayat ke kisi lafz se sabit kiya jata magar afsos hai ke Maulana Abdur Rahman sahib Mubarakpoori  ne is par koi tawajjeh nahi di.

Iske Baad mujh ko ye bhi Guzarish karna hai ke Taraweeh to baala e Taaq yahi muhaqqaq nahi hai ke ye Ramazan ka Waqia hai aur jis ne is Waqia ki Riwayat me في رمضان  ka lafz bol diya hai wo apni taraf se izafa aur ASal Riwayat se ek zaaid baat hai jo raawi ne apni samajh se badhadi yani Istelaah e Muhaddiseen me في رمضان ka lafz is Riwayat me Mudarraj hai iski daleel ye hai ke Hazrat jabber Razi Allahu anhu ki ye Riwayat Musnad Ahmad safha 115/5 (ziyadaat Abdullah) me bhi Maujood hai aur usme Ramaazan ka Qat’an zikr nahi hai aur Majmua Zawaid me jis ke Hawale se Tohfatul Ahwazi safha 74/1 me ye Riwayat naqal hui hai isme yani Ramazan ka lafz hai jiska matlab ye hai ke Hazrat Jaber razi Allahu anhu ki muraad Ramazan se thi lihaza Jab Jaber Razi Allahu anhu ne ye nahi kaha balke neeche ka koi rawi apni samajh se unka matlab ye bayan karta hai  to wo Riwayat na hui balke Fahem e Raawi hua jo hosakta hai Saheeh ho aur hosakta hai ke Saheeh na ho baherhaal bahalat maujooda ye kehna bilkul ghalat hai ke Hazrat Jaber Razi Alllahu anhu ne Ramazan ka waqia bataya hai.

Ab rahi Qiyamul lail ki Riwayat to usme Beshak جاء ابي في رمضان  ka lafz hai lekin isme koi shak nahi hai ke wo rawi ka tasarruf aur Idraaj hai  is liye jab Siwaye Eisa ke koi doosra rawi waqia ka naaqil nahi hai to 2 hi soorten mumkin hain ek ye ke khud inhi ne 3 dafa 3 tarah bayan kiya, to is soorat me chaunke Majmua Zawaid ki Riwayat zaahir karti hai ke Hazrat Jaber Razi Allahu anhu ne Ramazan ka zikr nahi kiya is liye Qiyaamul lail ki Riwayat me في رمضان ke lafz ka Mudarraj hona sabit hua ,

Doosri soorat ye hai ke Eisa ne koi ek Soorat ikhtyar ki ho yani “Ramazan” kaha ho ya kuch Zikr na kiya ho aur neeche ke raawiyo ke tasarrufaat se ye 3 soorten paida hui hon to is soorat me في رمضان ka lafz aur bhi mashkook hojayegi aur wo Hazrat Jaber  razi Allahu anhu to darkinaar Eisa ka bhi bayan qarar n pasakega.(Makhooz Rak’aat  e Taraweeh)

Advertisements

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s