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)

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)

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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Rak’aat e Taraweeh Sahaba e Kiram se…..

        Bismillahir Rahmanir Raheem

Alhamdulillahi wa kafaa wa salaamun alaa ibaadihil lazeenas tafaa Ammaa ba’ad!


          Hindustan ke Firqe Ahle Hadees ne Rak’aat e Taraweeh ke baab me taqreeban 100 baras se jo shor o Ghogha machaa rakha hai uske wajood se pehle kabhi nahi tha, tamam Dunya e Islam me 20 ya 20 se ziada Rak’aaten padhi jati thi, aur baham koi Risala baazi ya ishtehaar baazi nahi hoti thi , neez Hazrat Umar Razi Allahu anhu ke zamane se lekar is ghoghe tak Dunya ki kisi Masjid me Taraweeh ki sirf 8 Rakaten nahi padhi jati thi yani taqreeban 1250 saal tak musalmaanaan e  Ahle Sunnat 20 aur 20 se ziada hi ko Sunnat aur Qaabil e Amal samajhte rahe, 1250 saal ke baad Firqe Ahle Hadees ne ye jaded inkeshaaf kiya ke ab tak jo musalman karte ya samajhte rahe hain wo Saheeh nahi hai, Saheeh ye hai ke sirf  8 Rakaat Sunnat aur Qaabil e Amal hain.

Hum apni Mukhtasar tehreer me (Firqe ) Ahle  Hadees ke is jadeeed Inkeshaaf ki Haqeeqat wazeh karna chahte hain, hum ko Umeed hai ke agar thande Dil se Hamare Maroozaat ko padha jayega to munkashif hojayega, ke (Firqe) Ahle Hadees ka ye Daawa bilkul be bunyaad aur unka ye Inkeshaaf sarasar ghalat hai.

 

1250 SAAL TAK MUSALMANO KA KYA AMAL  RAHA HAI

 

Sab se pehle mai apne is dawe ke saboot me kuch arz karna chahta hun jo 1250 saal tak Musalmaano ke Amal ke baab me Maine kaha hai, sunye:

Imam Baihaqi ne Sunan Kubraa jild 2 , safha 496 me Saaeb Bin Yazeed Razi Allahu anhu ki riwayat naqal kiya hai ke

Hazrat Umar Razi Allahu anhu ke Zamane me log RAMAZAN me 20 RAKATEN padha karte the,

aur Hazrat OSMAN Razi Allahu anhu ke Zamane me to Qiyaam ki SHIDDAT ki wajeh se laathyo par Tek lagate the,

Aur 5 line ke baad Riwayat karte hain ke Shutair Bin Shakl jo Hazrat ALI Razi Allahu Anhu ke ASHAAB me se the,

RAMAZAN me IMAMAT karte the aur 20 RAKAAT padha karte the, aur 2 line ke baad Riwayat karte hain ke

Hazrat Ali Razi Allahu anhu ne ek Shaqs ko Mamoor kiya ke wo Logon ko 20 RAKAAT padhaya kare.

Ye to Hazrat Umar, Hazrat Usman aur Hazrat Ali Razi Allahu anhum ke zamane ka haal hua, Hazrat Ali Razi Allahu anhu ki Shahadat 40 hijri me hui hai, Hazrat Ali Razi Allahu anhu ki wafaat ke 23 saal baad 63 Hijri me HARRAH ka Khooni waqia pesh aaya hai, Imam Malik rahmatullahi alaih ka bayan hai ke HARRAH ke pehle se ab tak ke 100 saal se ziada hote hain Madine me ye Amal daraamad raha hai ke 48 Rakaaten padhi jaati rahi, aur isi ki tayeed SALEH maula AT TAWA’MAH ke bayan se  hoti hai , Imam Maalik aur SALEH ki batai hui Tadadon me jo farq hai wo WITR ki Rak’aat ke farq ki wajeh se paida hua hai, baherhaal dono me Qadr e Mushtarak ye hai ke HARRAH se peshtar se Madina me 20 se zaaid padhne ka mamool tha.

Muaaz Abu Haleema Sahabi hain aur unki Shahadat HARRAH ke din hui, un ke baab me IBNE SEEREEN rahmatullahi alaih ki Shahadat hai ke wo Ramazan me 41 Rakaten padhaya karte the,

(in teeno bayano ke liye Dekhye TOHFATUL AHWAZI JILD 2 SAFHA 72)

Naafe’ Hazrat Ibne Umar Razi Allahu anhu ke MAULAA aur Hazrat Ayesha Razi Allahu anha , Hazrat Abu Huraira Razi Allahu anhu aur Hazrat Abu Raafe’ ke shagird the unka bayan hai ke Maine to logon ko 36 Taraweeh aur 3 Witr padhte dekha aur paya hai.(TOHFATUL  AHWAZI JILD 2 SAFHA 73)

NAAFE’ rahmatullahi alaih ki wafaat 117 Hijri me hui.

Daood  Bin Qais ka bayan hai ke Maine Umar Bin Abdul Azeez rahmatullahi alaih Mutawaffi 101 Hijri aur Abaan bin Usmaan Mutawaffi 105 Hijri ke zamane me Madine ke logon ko 36 Rakaaten padhte hue dekha hai.(Qiyaamul lail safha 221) Neez Umar Bin Abdul Azeez rahmatullahi alaih ne Qaariyon ko 36 Rak’at padhane ka hukum diya tha.( Qayaamul lail safha 90)

Baherhaal Imam Maalik rahmatullahi alaih mutawaffi 179 Hijri ke zamane tak Madine me 39 ya 38 ya 41 ka mamool tha ya yun kahiyye ke 36 ka mamool tha aur Adad ka ikhtelaaf WITR ke Adad ke Ikhtelaf se hai.

Imam Malik rahmatullahi alaih ke baad bhi wahan yahi mamool raha chunanche Imam Tirmizi rahmatullahi alaih mutawaffi 279 Hijri ne 41 ka  Zikr kar ke farmaya hai ke Ahle Madina ka isi par Amal raha hai, aur Madina hi par kya mauqoof hai, zaahir hai ke jahan Imam Maalik rahmatullahi alaih ke Muttabi’een the , sab jagah 36 par amal tha, jaise ke Mazhab e Maalikiya ki tasneefaat Shaahid hain.

Makkah  Muazzama me Hazrat Ataa bin Abi Rabaah ke zamane tak 20 par amal tha(Musannaf ibne Abi sahaibah 7688) Ataa ki wafaat 114 hijri me hui hai, aur Naafe’ bin Umar ka bayan hai ke IBNE ABI MULAIKA hum ko Ramazan me 20 Rakaten padhaya karte the. Ibne Abi Mulaika ki wafaat 117 Hijri me hui hai, aur Imam Shafai rahmatullahi alaih mutawaffi 204 Hijri ke bayan ke Bamaujib bhi 20 par amal tha. Tirmizi me hai

«وَهَكَذَا أَدْرَكْتُ بِبَلَدِنَا بِمَكَّةَ يُصَلُّونَ عِشْرِينَ رَكْعَةً»

Yani maine apne Shahar Makkah me logon ko 20 Rakaat par Aamil paaya (Sunan Tirmizi jild 2 safha 159) aur chunke Imam Shafai rahmatullahi alaih khud 20 Rakat ke qaayal the is liye unke baad Makkah aur Makkah ke ilawa har jagah jahan un ke muttabaeen the, sab 20 par Amal karte the jaisa ke SHAFAIIYAH ki Kutub e Fiqh jo Imma Shafai ke baad se ab tak likhi gayi hain sab is ki Shahadat de rahi hain.

Ab raha Iraq, Koofa, Basrah waghaira to maloom ho chuka hai ke wahan Hazrat Ali razi Allahu anhu ke Hukum se 20 Rakat par amal tha, aur Hazrat Abdullah Bin Masood Razi Allahu anhu bhi 20 padhte the. (Qiyamul Lail 221/TOHFATUL AHWAZI JILD 2 SAFHA 75)

Koofa me Aswad Bin Yazeed mutawaffi 75 Hijri 40 Rakaten padha karte the.( TOHFATUL AHWAZI JILD 3 SAFHA 522)

Ye wazeh rahe ke Aswad Hazrat Umar, Hazrat Muaz , Hazrat Ibne Masood, Hazrat Huzaifa, Hazrat Bilaal Razi Allahu anhum aur degar kibaar e Sahaba ke Sohbat yaafta the aur Suwaid Bin Ghafla Mutawaffi 81 Hijri jo Hazrat Ali Razi Allahu anhu aur Ibne Masood Razi Allahu anhu ke Sohbat yaafta hain 20 Rakaten padhaya karte the.(BAIHAQI 4619)

Aur Haaris Bin A’war jo Ashaab e Hazrat Ali razi Allahu anhu me the 20 Rakaten padhaya karte the (MUSANNAF IBNE ABI SHAIBAH JILD 1 SAFHA 483 QALMI) neez Ali Bin Rabii’ah jo Hazrat Ali o Salmaan Faarsi Razi Allahu anhuma ke shaagird the wo bhi 20 Rakaat Taraweeh aur 3 Rakaat Witr padhaya karte the(MUSANNAF IBNE ABI SHAIBAH JILD 1 SAFHA 483 QALMI). Aur Sayeed Bin Jubair rah jo Hazrat Ibne Abbas Razi Allahu ahuma aur Doosre SAHABA ke Shaagird aur Bohot bade Imaam the, wo 28 aur 24 Rakaaten padha karte the(TOHFATUL AHWAZI 3/523) Apki Shahadat 95 Hijri me hui, Imam Koofa Sufyan Sauri rahmatullahi alaih almutawaffi 161 Hijri 20 Rakaton ke Qaayel the.(Sunan Tirmizi 2/159) aur Hazrat Imam Azam rahmatullahi alaih mutawaffi 150 Hijri ke baad to zaahir hai ke unke Muttabaeen ka amal 20 par tha, jaisa ke khud Mukhalifeen ko tasleem hai, TOHFATUL AHWAZI me hai WAHUWA QAULUL HANAFIYYAH.

Aur jaisa ke Imam Muhammad rahmatullahi alaih ke baad ki tasneefaat se lekar aj tak ki Kitaben SHAAHID hain.

Basrah me Zararah Bin Aufa jo Hazrat Abu Huraira, Ibne Abbas, Imran Bin Hussain , Anas aur Hazrat Ayesha Razi Allahu anhum ke Shaagird hain , pehle 2 Ashre me 28 aur Ashra e Akheer me 34 Rakaten padhaya karte the.

(TOHFATUL AHWAZI 3/522,523).

Inki wafaat 93 Hijri me hui

Aur Abdur rahmaan Bin Abu Bakrah aur Sayeed Bin Abul Hasan aur Imran Abdi 83 Hijri se Qabl Basrah ki JAAMAA MASJID me 5 TARWEEHE yani 20 Rakaaten padhaya karte the aur Aakhri Ashre me ek Tarweehe ka izafa kardete the.

(Qiyaamul lail safha 222) aur Abu Mijlaz Mutawaffi 100 Hijri ya 109 Hijri 4 Tarweehon yani 20 Rakaat me ek Manzil sunaya karte the(Qayaamul lail safha 92)

Baghdad me Imam Ahmed mutawaffi 235 Hijri 20 Rakaton ke Qayal the jaisa ke IBNE RUSHD Maaliki ne BIDAYATUL MUJTAHID jild 1 safha 210 me likha hai aur ye Hambali mazhab ki Kutub e Fiqh me mazkoor hai. MUQANNA jild 1 safha 183 me hai

ثم التراويح وهي عشرون ركعة يقوم بها في رمضان في جماعة

yani Phir Taraweeh aur wo 20 Rakat hai isko Ramazan me ba Jamaat ada kare, Muqanna ki nisbat khud uske Musannif ki tashreeh hai,

هذا الكتاب في الفقه علي مذهب ابي عبدالله محمد بن احمد بن حنبل

Ye Imam Ahmed ke mazhab ke Mutabiq Fiqh ki Kitab hai.

Isi tarah Dawood Zaahiri mutawaffi 270 Hijri bhi 20 Rakat ke Qayal the(BIDAYATUL MUJTAHID jild 1 safha 192) lihaza in Hazraat ke muttabaeen ka bhi Baghdad maur Ghair Baghdad me 20 par amal tha.

Aimma e Khurasaan me Abdullah Bin Mubarak rah mutawaffi 181 hijri 20 ke qayal the (TIRMIZI) aur Ishaaq bin Rahweh mutawaffi 238 hijri 40 Rakat ke Qayal the(TIRMIZI) pas inke maanne wale bhi 8 se ziada par aamil the.

Ye the Ahde Faarooqi se lekar teesri sadi ke taqreeban awsat tak ke Ulama o Aimma ke mazaahib RAK’AAT E TARAWEEH ke baab me aur ye tha us Ahad ke Musalmano ka mamool MAKKAH, MADINA, KOOFA, BASRAH, BAGHDAD aur Bilaad e KHARASAAN me, ek baar usko ap phir padh jaye aur Dekhye kya koi bhi 8 Rakaat par iktefa karne ka Qaayil tha aur kahin bhi us par amal tha?

Iske bad sunye ke teesri sadi ke wast(middle) se pehle hi AIMMA ARBA Abu Haneefa, maalik, Shafa’ii aur Ahmed rahimahumullah apni FIQH ki taleem apne Shagirdon ko dekar Dunya se rukhsat hochuke the, aur unke Fiqhi Masaalik ki ishaa’at aur un par amal Shuru ho chuka tha, jo aj tak jaari hai aj  in CHAARO IMAAMO ki Kutub Fiqh hazaaron ki tadad me maujood hai, inme se kisi me 8 par iktafa ki taleem nahi di gayi , ye Saheeh hai ke teesri sadi ke wast se pehle aur baad me in chaaro ke ilawa baaz Doosre Aimma  ke Maslak ka itteba bhi kuch arse tak ke liye hota raha hai jaise Sufya Sauri rah aur Dawood Zaahiri rah ke Maslak par amal, magar Lutf ye hai ke ye Hazraat bhi 8 par iktafa ke qayal nahi the balke 20 ke qayal the.

20 aur 20 se zaaid par Ummat e Muhammadiya ke is Qadeem amal daraamad aur Aimma o Ulama e Salaf o Khalaf ke isko pasand aur ikhtyar karne ke Muqaabil me 8 Rakat par amal karne ko samne rakhye aur Kitabon ki warq gardani kijye to Hazrat Umar Razi Allahu anhu ke baad se terhwi sadi (13th century) ke awaakhir tak Dunya e Islaam me kisi ek jagah bhi is par amal hone ka zikr apko nahi mil sakta aur poori Quwwat sarf karne ke baad bhi is taweel muddat me 8 par Amal daraamad ki Tasreeh kahin bhi nahi dikhayi jasakti aur uska koi ghatya se ghatya saboot bhi pesh nahi kiya jasakta.

Ziada se ziada is silsile me Sunan Sayeed Bin Mansoor se Saaib Bin Yazeed Razi Allahu anhu ka wo asar pesh kiya jasakta hai jisme mazkoor hai ke Hum Hazrat Umam Razi Allahu anhu ke zamane me 11 Rakaat padhte the.

Lekin Sayeed Bin Mansoor ki ye Riwayat na Qaabil e Wusooq hai na hamare bayan ke khilaaf hia isliye ke Saaib ke is bayan ke Naaqil Muhammad Bin Yousuf  hain aur Muhammad bin Yousuf ke 5 Shaagird hain aur paancho ke bayan baham Mukhtalif hain jaisa k bataya jarahah hai.

Saaib Bin yazeed

Muhamamd Bin Yousuf

  1. Imam Malik Hazrat Umar razi Allahu nahu ne Ubai Bin Ka’b aur Tameem Daari ko Hukum diya ke wo logon ko 11 Rakaten padhayen(kya amal hua uska koi zikr nahi)
  2. Yahya Qattan Hazrat Umar razi Allahu nahu ne Ubai aur Tameem par logon ko jama kiya pas wo Dono 11 Rakaten padhte the(isme Hazrat Umar ke hukum ka zikr nahi)
  3. Abdul Aziz Bin Muhammad , Hum Hazrat Umar razi Allahu nahu ke zamane 11 Rakaten padhte the (isme na hukum ka zikr hai na Ubai aur Tameem raz ka)
  4. Ibne Ishaaq , Hum Hazrat Umar razi Allahu nahu me bamaahe Ramazan 13Rakaten padhte the(isme bhi  hukum aur Ubai aur Tameem raz ka zikr nahi aur 11 ke bajaye 13 ka zikr hai)

 

  1. Abdur Razaq ke sheikh Dawood Bin Qais,Hazrat Umar razi Allahu nahu ne 21 Rakat ka hukum diya (isme 11 ke bajaye 21 ka zikr hai)

 

Pas Usool e Hadees ki roo se ye Riwayat Muztarib hai, aur is haalat me jab tak ke  kisi ek Tareeq ko usool ke mutabiq Tarjeeh na di jaye ya tamam TURUQ me tatbeeq na di jaye us waqt tak is Riwayat ko kisi mudda’aa ke suboot me pesh karna Durust nahi hai.

Qudamaye muhaqqiqeen ne dono Soorten ikhtyar ki hain chunanche Ibne Abdul Barr Maaliki mutawaffi 463 hijri ne 11 aur 21 me 21 ko Saheeh qarar  diya hai aur 11 ko raawi ka wahem bataya hai aur isi ke sath tatbeeq ki ye soorat likhi hai ke pehle 11 ka hukum raha ho phir Qayaam me takhfeef ke liye 11 ke bajaye 21 rakaten kardi gayi hon(TOHFATUL AHWAZI JILD 2 SAFHA 74) aur ZARQAANI Maaliki ne isi tatbeeq ko Tarjeeh di hai aurkaha hai ke BAIHAQI ne bhi Mukhtalif riwayaton ko isi tarah jama kiya hai(TOHFATUL AKHYAAR safha 191, ZARQAANI SHARAH MO’ATTA jild 1 safha 215)

Aur kuch shubah nahi ke Tarjeeh se jam na lene ki soorat me tatbeeq ki yahi soorat mutayyin hai is liye ke ye jo kuch Ikhtelaaf hai, Saaib ke shaagird Muhammad Bin Yousuf ki Riwayat hai, Saaib ke ek Shagird Yazeed Bin Khusaifa hain unki Riwayat me koi ikhtelaaf nahi hai, Yazeed ke kul Shagird bilaa ikhtelaaf Saaib ka Ye bayan naqal karte hain ke Hum Hazrat Umar ke zamane me 20 rakaten padha karte the, ab ya to Yazeed bin Khusaifa ki Riwayat ke muqabale me Muuhammad Bin Yousuf ki Riwayat ko naqaabil e Wusooq qarar diya jaye is liye ke Yazeed ke Shagirdo ke Bayan me ikhtelaaf nahi hai aur Muhammad Bin Yousuf ke shagirdo ke bayan me baham Ikhtelaaf hai, ya phir Muhammad bIn Yousuf ki Riwayat ke us tareeq ko qaabil e aetemaad samjha jaye jo Yazeed ki Riwayat ke sath Muttafiq hosakta ho yani 21 wala Tareeq aur ye bhi nahi to phir Muhammad Bin Yousuf ke tamam tareeq me is tarah Tatveeq di jaye ke wo Yazeed ki Riwayat se na takrayen jaisa ke Ibne Abdul Barr aur Zarqaani waghaira ne kiya hai.

Baherhaal Sunan Sayeed Bin Mansoor ki Riwayat  Tarjeeh ya tatbeeq ke baghair Qaabil  Aetemaad nahi hai aur Tarjeeh o tatbeeq ke baad Hamare Daawey par use koi asar nahi pad sakta is liye ke Tarjeeh ke baad 11 ka saboot hi nahi hoga aur tatbeeq ke baad ye sabit hoga ke Ahde faarooqi me ibteda’an chand roz is par amal hua, uske baad AHde farooqi hi me is par amal mauqoof hogaya aur jab se mauqoof hua us waqt se terhwi safi ke awaakhir tak phir kabhi is par amal daraamad nahi hua, yahi wajeh ahi ke Shaikhul Islaam Ibne Taimia rah ne jahan Hazrat Umar ke Taraweeh Qaayam karne aur baad me is par amal daraamad ka zikr kiya hai to us ahad me ya uske baad 11 ka zikr bhoolen se bhi nahi kiya hai. Farmate hain

“pas Hazrat Umar Razi Allahu anhu ne unko Ubai Raz par jama kiya to wi un log ko 20 Rakat padhaya karte the aur teen Rakat WITR padhte the aur jitni Rakaten ziada hogaya thi unke lihaaz se Qiraat me takhfeef karte the is liye ke Rakaton ke Lambe karne se ye Muqtadiyo par aasaan hai. Phir ek Giroh Salaf ka 40 Rakat Taraweeh aur 3 Witr Rakat padhta tha, aur Doosre kuch log 36 Taraweeh aur 3 Wirt padhte the aur ye sab acha aur khush gawaar hai.”

Ahde farooqi se lekar hazaar barah sau saal tak Ummat ke Ulama o Fuqahaa aur Aamae Muslimeen ke aise wasee’ paimaane par Amal daraamad ko (firqe)Ahle   Hadees koi ahmiyat na den to unki naa waqfiyat hai warna Haqeeqat me wo kasli khuri aur Bilkul Saheeh Sanad Riwayat se kahin badh kar Mustahkam aur Qaabil e Wusooq daleel hai.

Hazrat Abdullah Bin Mubarak rah jinki Imamat aur Ilmi Jalalat Musallam aur Muttfaq alaih hai, farmate hain:

“Ek taraf kisi baat par Logon ka ittefaaq ho aur doosri taraf koi Riwayat jo basilsila Sufyan az Mansoor az Ibrahim az Alqama az Ibne Masood marwi ho to bawajood ye ke ye silsila Dunya ki sab se SAHEEH SANADO me shumaar hota hai (phir bhi) mere nazdeek isse ziada Qaabi e aetemad logon ka ittefaq hai.”

 

TAMBEEH AWWAL

Agar koi ye kahe ke Maulana Mubarak poori ne Imam Maalik ki 11 wwli Riwayat ko Tarjeeh di hai Lihaza is soorat me 11 ka saboot hojayegi to Guzarish hai ke Awwalan to Maulana ne tarjeeh ki bunyaad is par rakhi hai ke YAHYA aur Abdul Azeez ne Imam Maalik ki tayeed ki hai magar Maulana ne ghaur nahi kiya ke ye teeno 11 ka lafz bolne me to Beshak muttafiq hain magar 11 ke baab me teeno teen baat kehte hain, ek kehta hai Hazrat Umar Razi Allahu anhu ne 11 ka hukum diya, doosra kehta hai ke UBAI aur Tameem(Razi Allahu anhuma) 11 padhte the aur teesra kehtahai ke Hum 11 padhte the yani Riwayat ka mazmoon bayan karne me teeno baham mukhtalif hain lihaza Maulana ko pehle batana chahye ke teeno me kis ka bayan SAHEEH hai aur jab wo teeno me ek ke bayan ko Saheeh baqi ko wahem qarar denge to ek hi bayan baqi reh jayega aur Doosre sab kal’adm hojyaenge, lihaza unka ye dawa khud hi ghalat hojayegi ke Fulaan ne Imam Maalik ki tayeed ki hia, aur agar wo teeno me tatbeeq dete hain to phir 11 aur 21 ke ikhtelaaf me bhi wo tatbeeq hi ka rasta kyu ikhtyar nahi karte, doosri bunyaad unho ne Tarjeeh ki is par rakhi hai ke 21 ki Riwayat ko tanha Abdur Razzaq apni Kitab me laye hain aur aakhir umar me wo na beena hogaye the aur unki yaddasht me farq pad gaya tha, is ke jawab me arz hai ke Abdur Razzaq ne Kitab Nabeena hone se pehle likhi hai Lihaza nabeenai ke  baad hafeza kharab kharab hojane se Kitab ki riwayaton par kya asar padega? Haan , nabeenai ke baad apni yaad se zubani jo riwayaten unho ne bayan ki hon un par shak ka izhaar kijye to maqool bhi  shayad Maulana ko yaad nahi raha ke tagahyyur e Hafeza ke baad Muhaddis apni yaad se jo zabani Hadeesen bayan kare, sirf unhi me Kalaam mumkin hai, lekin jo Hadeesen Kitab ki madad se bayan kare un me taghayyur e Hafeza ki bunyaad par Kalaam na mumkin hai jaisa ke Usool e Hadees par Mamooli nazar rakhne wala bhi janta hai.

 

TAMBEEH DUWWAM

 

  • Maulana Mubarak poori ne 11 or 21 me to 11 ko rajeh qarar dene ki koshish ki hia lekin 11 aur 13 wali riwayaton ke baab me kuch nahi farmaya ke unme kaun si rajeh hai agar kahiyye ke 13 ke baab me Maulana Nemwi ki ye rai aur taweel ke unho ne maan li hai ke isme Isha ki wo Sunnaten Shaamil hain to Maqaam e Hairat hai ke Nemwi ki ye taweel unho ne kaise maanli , jab ke isi Tohfatul Ahwazi me ek safha pehle 39 aur 36 wali riwayaton me Allama Aini ki isi tarah ki taweel par wo aeteraz kar chuke hain , kahin iski wajeh ye to nahi hai ke wo Mukhalif matlab thi to radd hogai aur isse matlab poora hota hai to Qabool hogai?

Maulana Mubarakopoori ke is sukoot par hum ko is liye bhi hairat hai ke 13 ki Riwayat Ibne Ishaaq ki hai aur Ibne Ishaaq ne Saaib ki un tamam riwayaton me isi ko Tarjeeh di hai aur Tarjeeh ki daleel ye hai kei Aan Hazrat sallallahu alaihi wasallam ki Namaz Shab(raat) ki rak’aat bhi 13 thi jaisa ke Qayamul lail safha 163 me hai aur Hafez Abdullah sahab ne  Rak’aatut Taraweeh safha 118 mw Qayaamul lail ke hawale se aur safha 31 me Aini ke hawale se isko naqal kiya hai aur isi bina par Taraweeh ke baab me Ibne Ishaaq ne 13 Rak’aton ko ikhtyar kiya hai jaisa ke isko bhi Hafez sahib ne naqal kiya hai , aisi Haalat me kisi ki ye taweel ke 13 me shayad Sunnat e Ishaa ki 2 rakaten shamil hain kab Masmoo’ hosakti hai.

Ilawa bareen Tohfatul Ahwazi jild 2 safha 3 me jahan unho ne ye likha hai ke ek Qaul 11 Rak’aat ka bhi hai aur usko Imam Maalik ne apne liye pasand kiya hai wahan likha hai ke Imam Maalik se kaha gaya ke 11 Rak’aat Ma’aa Witr ke? To unho ne kaha Haan aur 13 bhi isi ke qareeb hai, Imam Maalik ke is jawab se zaahir hai ke wo jis tarah Taraweeh ki 11 rakaten maante the usi tarah wo Rakaton ki tadad 13 bhi maante the, aur isko bhi manqool o masoor samajhte the lihaza zer e bahes Riwayat me Isha ki Sunnato ko kyu shaamil kiya jaye ,kul (pooron)ko Taraweeh hi ki Rak’aat kyu na mana jaye aur 11, 13 aur 21 ko mukhtalif auqaat par mehmool kiya jaye jaisa ke Hazrat Ayesha Razi Allahu anha ki 11 aur 13 wali riwayaton me hafez Ibne Hajar aur Hafez Abdullah sahab  ne usko tasleem kiya hai.

 

  • Jin logon ne Aimam ke mazhab ko bayan kiya hai unme se kisi

Imam Matboo’ ka ye qaul naqal nahi kiya hai ke wo sirf 11 Rakak ke qayil the, Imam MAalik ka ek Qaul 11 ka naqal kiya jata hai magar isi ke sath khud Sahab e Tohfatul Ahwazi ye bhi likhte hain ke Imam Maalik ne isko apni zaat ke liye ikhtyaar kiya hai yani logon ko us Qaul par Fatwa nahi dete the yahi wajeh hai ke maaliki mazhab ki tamam kitabon me Imam Maalik ka mazhab ye likha hua hai ke wo 36 Rakaton ke Qaayal the aur ek Qaul me unho ne 20 ko pasand kiya hai.

Ibne Rushd Maaliki Bidayatul Mujtahid safha 192 me likhte hain

“Imam Maalik ne apne 2 Qaulon me se ek me aur Imam Abu Haneefa, Imam Shafa’ii , Imam Ahmed aur Imam Dawood Zaahiri ne 20 Rakat Taraweeh ka qiyam pasand kiya hai aur 3 Rakat Witr uske sath aur Ibnul Qasim ne Imam Maalik se ye naqal kiya hia ke wo 36 Rakat Taraweeh aur 3 Rakat Witr ke Qayaam ko Mustahsin samajhte hain, ” phir chand Satron(lines) ke baad likhte hain

“(Ibnul Qaasim Shaagird Imam Maalik) ne Imam Maalik se ye bhi naqal kiya hai ke 36 Rak’aat ka Qayam qadeem mamool hai” , Ibne Maaliki ke is kalaam se 2 faidey haasil hue, ek ye ke Imam Maalik ne bhi 20 ko pasand kiya hai uski mazeed taa’id Qustulani ki is naqal se hoti hai Maalikiya ne kaha hai ke Taraweeh ki Rakaten(Witr ke sath) 23 thin phir wo 39 kardi gayi.

Doosra ye ke Unho ne Imam Maalik ke sirf 2 Qaul bataye, ek 20 ka , ek 36 ka aur 11 Rakat ke qaul k apn emazhab ki riwayaat ki rau se itna kamzor samjha ke usko qaabil e shumaar qarar nahi diya, aur 38 ek qaul ko bhi unho ne alag se shumaar nahi kiya is liye ke jisne Taraweeh ki 38 Rakaten Imam Maalik ke Qaul me batayi hai usne Witr ki ek Rakat naqal ki hai aur jisne 36 batai hain usne Witr ki 3 Rakaten batai hain. Chunanche Ibne Yaman ki Riwayat me in ka lafz ye hai “Mai ye pasand karta hu ke log Ramazan me 38 rakaten padhen phir imam aur Muqtadi salaam pheren phir Imam un logo ko 1 Rakat witr padhaye”(TOHFATUL AHWAZI JILD 2 SAFHA 73)

Haasil ye ke Imam Maalik ka ek Qaul 11 Rakat ka hai( bashart ye ke wo sabit bhi ho) doosra 20 ka aur teesra 36 ya 38 ka hai aur 38 hi par unke Ahle Mazhab ka hamesha amal raha hai unke muttabaeen me faqat ek shakss 11 Rakat ke qaayil the aur wo Abu Bakr Bin Arabi hain.

Isi tarah Imam Ahmed ki nisbat bhi manqool hai ke unho ne 11 aur 20 ke darmyan ikhtyar diya hai ke ye kare ya wo kare magar unke Ahle Mazhab 20 hi par amal karte aaye hain aur unki fiqhi kitabon me Imam Ahmed ka mazhab 20 hi Rakat manqool hai, gharz wo tanha bhi 11 Rakat ke qaayal nahi hain.

Is Guzarish ke baad ab Asal Mudda’aa par aata hun oopar ke Maroozaat se ap ko maloom hochuka hai ke Aimma Arba aur unke Muttabaeen ke ilawa Doosre Aimma e Islaam Taraweeh ki 20 ya 20 se zaaid Rakaton ke Qayal hain aur isi par unka amal raha hai, magar Firqe Ahle Hadees ka amal is ke khilaaf hai aur wo 8 Rakaton ka Qaail hai iska Dawa hai ke Taraweeh 8 Rakaten Huzoor sallallahu alaihi wasallam se ba sanad Saheeh sabit hain aur Hazrat Umar Razi Allahu anhu ne bhi 8 hi ka hukum diya tha, aur uske Khilaaf jo qaul hai khwah 20 ya 20 se zaaid wo na to Huzoor sallallahu alaihi wasallam se Basanad e Saheeh sabit hai na kisi ek Khaleefa se basanad Saheeh sabit hai , na unho ne iska hukum diya , chunanche Maulana Abdur Rahman Mubarakpoori Tohfatul Ahwazi jild 2 safha 73 me likhte hain

 

 

 

Aur yahi baat Hafeez Abdullah Ghazipoori ne apne Risale Rakaatut Taraweeh me Sharah O Basat se likhi hai aur Maulvi Sana Ullah Saheb Amritsari ne bhi Ahle Hadees Muarrakha 4 Ramazan 1331 hijri me yahi likha.

Ahle Hadees  ke in Dawon ko parakhne se pehle is Masle par Raushni daalna munsaib samajhta hun ke Ulama e Islaam ki tehqeeq me Taraweeh ka koi Muayyin adad Huzoor sallallahu alaihi wasallam se sabit hai ya nahi.

 

QAUL O FAEL E NABAWI SALLALAHU ALAIHI WASALLAM SE TARAWEEH KA KOI MUAYYIN ADAD SABIT

 HAI YA NAHI???

 

Is Masle me Ulama e Islaam ke 2 Giroh hain , ek Giroh jin me Shaikhul Islaam Ibne Taimia, Allama Subki aur Suyooti rahimahumullah waghaira shaamil hain, inki tehqeeq ye hai ke Huzoor sallallahu alaihi wasallam ke Qaul o Fael se Taraweeh ka  koi Muayyin adad sabit nahi, chunanche Hafez Ibne Taimia rah farmate hain

“jo Shakhs ye samajhta hai ke Huzoor sallallahu alaihi wasallam se Taraweeh ke baab me koi Muayyan adad sabit hai jo kam o Besh nahi hosakta, wo ghalti par hai”

(Mirqaatul Inteqaadur Rajeeh safha 63)

Aur Allama Sibki Sharah Minhaj me likhte hain :

“ye manqool nahi hai ke Huzoor sallallahu alaihi wasallam ne unRaaton me kitni Rakaten padhin, 20 ya kam(Tohfatul Akhbaar safha 116, Masabeeh safha 44)

Aur Suyooti  rah Masabeeh me likhte hain:

“Ulama ka Taraweeh ke adad me Ikhtelaf hai agar huzoor sallallahu alaihi wasallam ke fael se koi adad sabit hota to Ikhtelaaf nahi hosakta tha.(safha 44)

Aur sab se badh kar ye ke Imam Shafa’ii rah ne farmaya hai :”isme koi tangi nahi hai na Rak’aat ki koi Khaas had hai ke is par aakar Ruk jana chahye”

Imam Shafai ke is qaul ko Nawawi rah ne Baihaqi ki Ma’rifatus Sunan se naqal kiya hai aur Qayamul lail me bhi mazkoor hai.

Allama Shaukani Nailul Awtaar me farmate hain:

Is baab ki Hadeeso aur unke mushabeh Hadeeso ka haasil itna hai ke Ramazan me Qiyaam aur akele ya Hamat ke sath namaz padhan MAshroo’ hai pas Taraweeh ko kisi khaas adad me Munhasir kardena aur usme khaas miqdaar Qirat Muqarrar karna aisi baat hai jo Sunnat me Waarid nahi hui.”

Ulama ki ek jamat ki to ye tehqeeq hai lihaza is jamat ki tehqeeq me wo tamam riwayaat jo huzoor sallallahu alaihi wasallam ki Taraweeh ka Muayyan adad batane ke liye pesh ki jati hain khah 8 ho ya 20 wo sab riwayaten ya to Saheeh  nahi hain ya ghair Mutalliq hain yani in me Taraweeh ka nahi balke kisi doosri Namaz ka adad bataya gaya hai.

Ulama ka doosra giro wo hai jo manta hai ke Huzoor sallallahu alaihi wasallam se adad Muayyin sabit hai jaise Fuqaha e Ahnaaf me Qazi Khan o Tahawi waghaira aur Shawafe’ me Raafai’ waghaira ke yeh log Huzoor sallallahu alaihi wasallam se 20 ka adad sabit maante hain.

Is Guzarish ke baad ab hum Ahle Hadees ke pehle dawey ko lete hain.(Makhooz Rak’atu Taraweeh)

KHULAFA E RASHIDEEN KI SUNNAT AUR TARAWEEH

KHULAFA E RASHIDEEN KI SUNNAT AUR TARAWEEH

Irbaaz Bin Saarya(Razi Allahu Anhu) kehte hai
1 Din Ap(sallallahu Alaihi wasallam) Hum ko Nihayat Muassar Naseehat ki jisse Hamari Ankho se Aansu Jari hogae aur DIL Kaampne lagey. To hum ne kaha
Ae Allah ke Rasool(Sallallahu alaihi wasallam)
Beshak apne aisi Naseehat ki hai jo koi Rukhsat karne wala karta hai to Ap hum ko koi Khaas Naseehat kardijye. To Ap(Sallallahu Alaihi wasallam) ne farmaya

Logo tumhare upar Lazim hai ALLAH se DARNA,
Tum par Lazim hai (Allah ke Rasool ki baat ko )Sunna or itaa’at karna
Or agar tum par koi HABSHI GHULAM (AMEER) ho to uski Itaa’at karna.
Aur tum mere baad Bohat Sakht IKHTELAAF dekhoge, to tum par Lazim hai MERI or Hidayat yafta KHULFAE RASHIDEEN ke tareekhe ko Mazbooti se apne Daadho se Pakadlo aur Deen me Nayee baten paida karne se Bacho. Kyu ke Har BID’AT GUMRAHI hai.
(Saheeh:MISHKAT#165,IBNE MAJA, ABU DAWOOD ,TIRMIZI)

Is hadees e Paak se maloom hua ke Ap ﷺki sunnat ke Sath Khulafe Rashideen ki Sunnat ko bhi mazbooti se pakadna hai. Aur Mashhoor Hadees jisme Ummat me 73 Firqon ka Zikr hai usme Naji(kamiyab hone wala Firqa) use bataya gaya hai jo Nabi ﷺ aur Sahaba razi Allahu anhum ke tareeqe par ho.

Nabi Kareem ﷺ se Saheeh Sanad se Ramazanul Mubarak me Taraweeh padhna sabit hai, Ap ne 3 Din padhai thi lekin Kitni Rak’aat Ap ﷺ ne Taraweeh me padhai ye Saheeh Sanad se sabit nahi hai. Hadees e Ayesha razi Allahu anha jisme 11 Rakat Tahajjud ka Zikr hai uske baare me hum akhir me kuch arz karenge

Ab Aiyye Hum is Silsile me Khulafa e Rashideen o Sahaba Razi Allahu anhu ke Tareeqe ko dekhte hain.

Saaeb Bin Yazeed Razi Allahu anhu se marwi hai ke “Hazrat Umar Razi Allahu anhu ke Zamane me log RAMAZAN me 20 RAKATEN padha karte the aur wo 200 Ayaat padha karte the, aur Hazrat OSMAN Razi Allahu anhu ke Zamane me to Qiyaam ki SHIDDAT ki wajeh se laathyo par Tek lagate the
Hazrat Ali Razi Allahu anhu Ramazan me Qurra ko bulate aur uhne aur un me se Ek Shakhs ko Hukum dete ke wo Logon ko 20 RAKAAT padhaya kare.
Abul Hasanaa se Riwayat hai ke Hazrat Ali Razi Allahu anhu Ek Shakhs ko Hukum dete ke wo Logon ko 5 Tarweehe yani 20 RAKAAT padhaya kare.
(Sunan Kubra Lil Baihaqi jild 2 safha 699)

SCAN:sunan kubra omar osman ali raz taraweeh 20

Iske baad se Hindustan me Angrezon ke Qadm rakhne tak Musalsil taur par Kam Az Kam 20 Rak’aat Taraweeh hi padhi jati rahi, lekin baaz Sahulat pasand Sahaba razi Allahu anhum ki Sunnat ke Dushman aakar Ramazanul Mubarak me jisme Kasrat se Ibadat karni chahye usme Ummat ko is 8 or 20 me Mubtala karte hain aur masjidon se door karte hain.

Aimma e Arba me Imam Abu Haneefa,Imam Malik,Imam Shafai,Imam Ahmad rahimahumullah ke Nazdeek Taraweeh 20 Rakat hai aur Imam Malik rah ke Nazdeek ek qaul 36 ka bhi hai.

Harmain Sharifain me Hazrat Umar razi Allahu anhu ke zamane se aj tak 20 Rakat hi Taraweeh padhi jarahi hai.

Imam Tirmizi rah Apni kitab Jaame’ Tirmizi me farmate hain:

“Aur Aksar Ahle Ilm ka Ramazan ke Qayam me ikhtelaaf hai, baaz kehte hain ke 41 Rakat Witr ke sath padhi jay aur ye Qaul Ahle Madina ka hai aur isi par Ahle Madina ka Madina me amal hai.

Aur AKsar AHle Ilm jo Hazrat Umar , Hazrat ALi waghaira sahaba (Razi ALlahu anhum)se Riwayat hai 20 Rakat hai aur yahi SUFYAN SAURI, Abdullah Bin Mubarak aur Imam Shafai rahimahumullah ka Qaul hai.

Aur Imam Shafai rah ne farmaya:
“maine apne Shahar Makkah me logon ko 20 Rakaat par Aamil paaya”

[JAAME’ TIRMIZI JILD 2 SAFHA 159, Hadees no 806]

SCAN:

Aur AKsar AHle Ilm jo Hazrat Umar , Hazrat ALi waghaira sahaba (Razi ALlahu anhum)se Riwayat hai 20 Rakat hai aur yahi SUFYAN SAURI, Abdullah Bin Mubarak aur Imam Shafai rahimahumullah ka Qaul hai. Aur Imam Shafai rah ne farmaya: "maine apne Shahar Makkah me logon ko 20 Rakaat par Aamil paaya" [JAAME' TIRMIZI JILD 2 SAFHA 159, Hadees no 806]
Aur AKsar AHle Ilm jo Hazrat Umar , Hazrat ALi waghaira sahaba (Razi ALlahu anhum)se Riwayat hai 20 Rakat hai aur yahi SUFYAN SAURI, Abdullah Bin Mubarak aur Imam Shafai rahimahumullah ka Qaul hai.
Aur Imam Shafai rah ne farmaya:
“maine apne Shahar Makkah me logon ko 20 Rakaat par Aamil paaya”
[JAAME’ TIRMIZI JILD 2 SAFHA 159, Hadees no 806]

Dekhye Imam Tirmizi rah ne Ahle Ilm ka ikhtelaaf bataya hai magar kisi ne ye nahi kaha ke Taraweeh 8 Rakat padhi jayegi kyu ke Salaf(SAHABA, TABAEEN , TABE TABAEEN) ka ye mazhab hi nahi tha ya wo 20 padhte the ya usse ziada kam nahi padhte the

Tafseel ke liye hum se Rabta karen ya  https://ulamaehaqulamaedeoband.wordpress.com/ visit karen.

Ab Rahi  Bukhari Shareef ki wo Hadees jo Hamare Ghair Muqallid(Ahle Hadees) Bhai Ummat ko 8 Rakat ki daleel me dete hain.

To wo log ye Hadees Aadhi Naqal karte hain hum poori hadees ARBI aur us ka Tarjuma naqal karte hain ap khud jaan lenge ke ye TARAWEEH thi ya nahi.

Hadees:

عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّهُ سَأَلَ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، كَيْفَ كَانَتْ صَلاَةُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي رَمَضَانَ؟ فَقَالَتْ: «مَا كَانَ يَزِيدُ فِي رَمَضَانَ وَلاَ فِي غَيْرِهِ عَلَى إِحْدَى عَشْرَةَ رَكْعَةً، يُصَلِّي أَرْبَعًا، فَلاَ تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي أَرْبَعًا، فَلاَ تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي ثَلاَثًا»

SCAN:hadees e ayesha bukhari complete

Hadees ke aage ke Alfaaz zara ghaur se padhye

، يُصَلِّي أَرْبَعًا، فَلاَ تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي أَرْبَعًا، فَلاَ تَسَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّي ثَلاَثًا»

Huzoor sallallahu alaihi wasallam 4 Rakat Namaz is tarah padhte the ke Uske Husn aur Tool ka kya poochna, phir isi tarah 4 Rakat padhte the uska Husn aur Tool bhi kya hi Khoob tha phir 3 Rakaat (Witr) padhte the.

Is hadees se chand baaten samne aati hain:

1.Qiyamul Lail Huzoor sallallahu alaihi wasallam saal ke 12 mahine padhte the,

2.Ye 4, 4 Rak’aat ki hoti thi aur Taraweeh 2,2 Rakat ada ki jati hai,

3.Uske Baad Witr 3 Rakat padhi jati hai aur Hum Ghair Ke Muqallidon ko dekhte hain ke Wo 1 Rakat padhte hain ya phir 2 salam se 3 Rakat padhte hain(2+1) Khud Mausoof Zubair Ali Zai marhoom ne Apni Kitab Hadyatul Muslimeen safha 69 par Ek Rakat Witr padhne par Zor dete hain.

Bukhari Shareef me hi Raat ki Namaz me alag alag Adad aye hain:

Abbas razi Allahu anhu ki riwayat me 13 ka zikr hai(Saheeh Bukhari #1138)

SCAN:13 rakat ibne abbas c

Ayesha razi Allahu anha ki riwayat me 13 ka Zikr hai.(Saheeh Bukhari #1170)

SCAN:13 rakat ayesha raz c

Ap Khud Ghaur karen ke Khulafa o Sahaba razi Allahu anhum ka tareeqa kya Nabi Kareem ﷺ ke Tareeqe se alag hosakta hai halanke Khud Apﷺ ne Khulafa ki Sunnat ko Mazbooti se pakadne ka hukm diya hai.

Ramazanul Mubarak me Apna Ziada waqt Ibadat me Guzaren kya pata agla Ramazan hame mile ya na mile.

Allah Paak Hame Saheh Fikr o Amal ki taufeeq ata farmaye. Aameen