20 RAKAAT TARAWEEH KI DOOSRI HADEES KA JAYEZA
Bismillahirrahmanirraheem
Imam Behaqui ki sunan al kubra safa no 2: 496 hazrat Sayeb bin Yazeed Razi Allahu Anhu riwayat karte hai k Hazrat Umar Razi Allahu Anhu k zamane mein loog ramazaan mein 20 rakaat taraweeh padhte they aur isi ko imam Behaqui ne doosre tareeq se maarfatus sunan mein bhi riwayat kiya hai.
Jawab: Sunan kubra ki is riwayat mein jaha 20 rakaat padhne ka zikr hai wahi in 20 rakaato k ada karne ki kefiyat ka bhi bayan hai, lekin hanafi hazraat isko hazf kar jaate hai.
Aagey riwayat is tarah hai: k loog wo suratey padhte they jinme ayato ki tadaad 100 se jayada hai, aur Hazrat Usman Razi Allahu Anhu k zamane mein to itna lamba qayam karte they k loog (thakk kar) laathiyo par taik lagatey they.
Yaha is tukdey ko kyu hazf kiya gaya kyunki hanafi hazraat ka is par amal hi nahi hai ahle hadeeso par to aetraat lagaya gaya tha k 11 rakaat wali hadees par ahle hadeeso ka amal nahi hai hamne to uski sarahat muslim ki hadees se kardi thi, lekin hanafi hazraat yaha koi daleel paish kiye bina is tukdey ko hazf kar k jaan chudaane ki koshish karte hai.
Is riwayat ki asnaad par kalaam: Molana shoonk naimvi aasarus sunan safa no. 2: 54 par taleek mein is riwayat k tamaam raviyo ki toseek bayan ki hai chunanchey iske pehle raavi abdullah bin fanjooya ki babat likha hai k: ye apne zamane k bade muhaddiso mein se hai in jeso k mutallik ye sawal nahi ho sakta hai k wo kese hai, naimvi ki is baat par muhaddis mubarak poori rahimahullah ne tohfatul ahwaazi safa no. 2: 75 mein giraft farmaya aur likha hai k: sirf itni baat se k wo bade muhaddiso mein se hai ye lazim nahi ata k wo siqa bhi ho.
1. Hafiz Zahbi likhte hai: Haris Aawar tabayi mein bade ulama mein se hai, magar riwayat mein zaeef hai. (Meezanul Aetadaal jild 1 safa no. 202)
Imam Nauvi unke mutalliq likhte hai muttafaqun ala zaafah yaani unke zaaf par sab ka ittefaaq hai (Sharah Muslim jild 1 safa no. 14), Hafiz Zahbi ne unke mutalliq ye bhi likha hai ilm k jamey hai goya hadees, fiqah, tafseer wagaira se uloom k aetabaar se unka shumaar "bade ulama" mein hai, ba'alfaaz degar bade muhaddis, bade fuqaha wagaira hai, lekin phir bhi siqa nahi balkey zaeef hai.
2. Hafiz Zahbi Hasan bin umarah koofi ki nisbat likhte hai, apne zamaney k bade fuqaha mein se hai lekin riwayat k aetabaar se bil ittefaaq zaeef aur na'qabil e qubool wa wa shooq hai. jesa k pehle guzar chuka hai. (Meezanul Aetadaal jild 1 safa no. 238)
3. Abdul kareem bin abul mukhariq abu ummayah ki baabat imam Nauvi likhte hai: ye abdul kareem basra k fazla e fuqaha mein se hai, lekin saath hi ye bhi likhte hai, un sab muhaddiseen ne unki ba'sarahat tazaeef ki hai. (Sharah Muslim jild 1 safa no. 16) aur Unke zaeef par muhadiseen ka ijma hai. (Fathul Mulhim jild 1 safa no. 236)
4. Naeem bin Hammaad ko Hafiz Zahbi ne ek bada imam aur hafiz kaha hai, lekin uske ba'wajood riwayat e hadees k aetabaar se unki shaan mein wo lafz istemaal kiya hai jiska shumaar tadeel wa toseeq mein nahi balkey alfaaz e jarah mein hai, khawah mamooli aur halkey darjey ki sahi, taahum hai jarah hi, isko toseeq nahi kahenge, asma o rijaal ki kitabo mein aesi bahut si misaaley mojood hai. (Meezanul Aetadaal jild 3 safa no. 238)
In misaalo ki mojoodgi mein ab is mein kya shubah baaqi rah jata hai k muhadiis mubarak poori rahmahullah ne molana naimvi ki jo giraft ki hai wo bilkul haq aur sawab hai.
Hafiz Abu Bakr Khateeb Bagdaadi kehte hai: Jis raavi ki adalat, siqahat, imamat, shohrat aam rakkhi ho, bakasrat uska charcha aur shayoo ho jese Imam Malik, Shaaba, Sufyaan, Auzayi, Lays, Ibnul Mubarak, Wakey, Ahmad bin Hambal, Yahya bin Maeen, Ali bin Madeeni wagairaham, to aese loogo ki adalat wa siqahat ka saboot us baat ka mohtaaj nahi k koi khaas shaks nas'an wa lafzan unki toseeq kare. (Muqadmah Safa no. 40)
Dekhiye ye hazraat ye nahi kehte k jis k muhaddis hone ki shohrat ho jaye, balkey ye kehte hai k jiski adalat, siqahat, aur imamat ki aam shohrat ho wo tazkiya maadal se mustagna hai.
Ibne fanjooya ki ilmi shohrat aur muhadiseen mein unki maqboliyat ka is se badh kar aur kya saboot chahiye k wo bhi sunan nasayi k is nuskhey k jo hindustan mein maatad awwal hai, ek raavi hai, jinhone ibne nasayi se usko suna hai.
Jawab: Ibne fanjooya ki adam shohrat aur muhadiseen mein unki gair maqbooliyat ka is se badh kar kya saboot chahiye k Allama Sabki tabqaat shafiya mein jild 2 safa no. 96 mein imam Nasayi ka tarjuma tafseel se paish kiya hai unke asataza aur talamaza k naamo ki fehrist paish ki hai lekin is silsiley mein ibne fanjooya ka naam kahi doodhne se bhi nahi milta is se saaf zahir hota hai k Allama Sabki ki nigah mein uski koi khaas ahmiyat nahi hai agar waqayi ilmi shohrat aur muhaddiseen mein maqboliyat k hamil hote to Allama Sabki unko kabhi nazar andaaz nahi karte.
Imam Zahbi ne 414 hijri mein marne wale mushahir k zaman mein unka zikr yu kiya hai: Wa muhaddis abu Abdullah husain bin muhammad bin husain abdullah bin fanjooya. (Tazkiratul Huffaaz)
Jawab: Lijiye sirf muhaddis likha hai, muhaddis shaheer na muhaddis kabeer na man kabarul muhaddiseen na us kism ka koi aur lafz, to kya itni si baat se unki siqahat ya siqahat ki shohrat aam ka saboot hoga? aap itna bhi na jaante honge k Muhaddis siqa bhi hota hai aur gair siqa bhi, maqbool bhi ho sakta hai aur gair maqbool bhi, phir is hawaley k paish karne se kya faida hua.
Imam Behaqui ne sunan mein un se ba'kasrat riwayat ki hai.
Jawab: Imam behaqui ne ye kab daawa kiya hai k unhone apni sunan mein sirf "Siqa" raaviyo se riwayatey li hai, aur sirf sahih riwayato k laane ka iltazaam kiya hai jab aesa nahi hai to is se ibne fanjooya ka siqa hota kese saabit ho gaya.
Doosra raavi usaid bin zaid jiski misaal paish ki hai k unki riwayat sahih bukhari mein mojood hai aur hafiz ibne hajar ne unki nisbat likha hai k mene unke haq mein kisi ki toseeq nahi dekhi.
Jawab: Poori baat bayan na karna hanafiyo ki adat hai, aagey hafiz ibne hajar kehte hai k usaid bin zaid se Bukhari Rahimahullah ne ek riwayat ki hai, lekin doosre siqa raavi k saath mil kar, goya sirf usaid ki riwayat par Bukhari Rahimahullah ne aetamaad nahi kiya tha aur na tanha unke bayan ko hujjat qaraar diya tha. (Muqadma jild 2 safa no. 118)
Marfatus sunan wali riwayat ki haqeeqat: Sunan kubra ki is riwayat ki taeed mein hanafi hazraat ne Imam Behaqui ki doosri kitab "Marfatus sunan" se ek doosrey tareeq ka hawala diya hai jiski intiha bhi unhi yazeed bin khuzaifa an saayib bin yazeed par hai, jin se sunan kubra mein ye asar marvi hai is liye dar haqeeqat ye koi doosri riwayat nahi hai.
Marfatus sunan mein ye asar jis tareeq se marvi hai usmein 2 ravi aese hai jinki adalat wa siqahat ka haal maloom nahi hai, ek Abu Tahir Ziyadi, doosre abu usmaan basri, sabki aur abdul gaafir ne abu tahir ki jo tareef ki hai wo tarqa, ta'hadees, ifta, arbiyat wagaira uloom wa fatoon mein maharat hi ki ki hai, adalat wa siqahat k mutalliq kuch nahi kaha hai.
Molana aazmi ne badi shaikhi aur shokhi k sath likha hai k hafiz sakhawi ne lafz imam aur hafiz ko bhi alfaaz toseeq mein shumar kiya hai.
Jawab: Lekin janab ko pata nahi hai k hafiz zahbi ne in dono alfaaz ko majrooh ki nisbat bhi istamaal kiya hai phir adalat wa siqahat ka istalzaam kaha baaki raha , hafiz sakhawi ne jo kuch likha hai uska mansha ye hai k jab kisi aadil k haq mein ye alfaaz istamaal kiye jayenge to us waqt unka shumaar alfaaz toseeq mein hoga ye mansha nahi hai k jaha ilm wa fun ki maharat aur kamaal ka izhaar maqsood hoga koi majhool haal ravi ho waha bhi tadeel hi muraad hogi, chunanche hafiz ibne islaah likhte hai: yaani jab kisi "Aadil" raavi k haq mein kaha jayega k ye "Hafiz" hai tab uski hadees hujjat hogi. (Muqadma safa no. 47), is se maloom hota hai k agar ravi majhool ho to us lafz se uski adalat saabit nahi hogi aur na uski riwayat hujjat hogi.
Ab rahe Usman Basri to unki nisbat itna maloom hai k unka naam umar bin abdullah hai uske baad ulama e ahnaaf aur ulama e ahle hadees sabko tasleem hai k unka tarjuma aswa wa rijaal ki kitabo mein kahi nahi milta, goya unki adalat majhool hai aur tadreebur ravi ka hawala pehle guzar chuka hai k majhool adalata zahir aur batina ki riwayat indal jamhoor gair maqbool hai aur agar ba'satlahey muhadiseen unko mastoor kaha jaye tab bhi jamhoor muhaddiseen k nazdeek unki riwayat mardood hai, albatta hafiz ibne hajar ne aese shaks ki riwayat ko darja e toqeef mein rakkha hai jo amlan radd hi k hukm mein hai. (Sharah Nakhba safa no. 71)
aur hanafiya k nazdeek to mastoor ki riwayat ka wahi hukm hai jo faasiq ki riwayat ka hai. (tafseel in sha Allah agey ayegi)
Hanafi hazrat kehte hai: Muhaddiseen mein se kisi shaks ne unki tazaeef nahi ki hai, zayada se zayada unki nisbat itni baat kahi ja sakti hai k hum ko maloom nahi hai k unko kisi ne sarahatan siqa kaha hai, to aese raavi to sahiheen mein bhi mojood hai.
Jawab: Abu usman umar bin abdullah ka jab tarjuma hi kahi nahi milta to ab uska sawal k usko kisi ne zaeef nahi kaha, na zaeef kaha na siqa kaha is liye ye dono ka ehtamaal rakhna hai jab tak adalat ka zan galib na hoga riwayat maqbool nahi ho sakti. (Hashiya sharkh nakhbah safa no. 71)
yaani is baat par sab ka ittefaaq hai k ravi ka fisq hadees ki maqboliyat se mana hai lihaza is k adm ka aur ravi k adal ka zal galib hona zaruri hai is liye aese ravi ki hadees maqbool nahi hogi.
Sahiheen mein koi ek ravi bhi aesa nahi hai jiska tarjuma asma wa rijaal ki kitabo mein na milta ho, isliye abu usman basri ko sahiheen k ravi k sath tashbiya dena sarasar mugalata hai ya afsoos naak juraat hai, ibne farjooya k zail mein hum acchi tarah sabit kar chukey hai k sahiheen ka har wo ravi jis se sheikhain ne ehtajajan takhreej kiya hai jamhoor ummat k nazdeek marooful adalah hai.
Hanafi hazraat ne ek baat ye bhi likhi hai k marfatus sunan ki is riwayat ka zaaf sunan kubra wali riwayat se rafa ho jayega, kyunki ta'addud tareeq se riwayat ka zaaf door ho jata hai. (safa no. 49)
Jawab: Aapko maloom hona chahiye k ta'addud tareeq se wo zaaf door hota hai jo mamooli darja ka ho, har zaaf ta'addud tareeq se door nahi hota, Hafiz islaah farmate hai: Ye zaaf k anjabaar aur adm anjabaar ka maamla darjaat zaaf k faisley par moqoof hai to zahir hai k ye usi waqt mumkin hai jab ravi ka tarjuma aur halaat ka ilm ho. (Muqadma safa no. 14)
Jis ravi ka kuch haal hi maloom na ho wo siqa hai ya zaeef? agar zaeef hai to ki darja ka zaeef hai aur wajah zaaf kya hai? is k mutalliq ye kese faisla kiya ja sakta hai k ta'addud tareeq se uska zaaf door ho gaya.
Al hasil in tafsilaat se ye baat acchi tarah wazey ho jati hai k sunan kubra aur marfatus sunan k hawaley se is riwayat k jo 2 tareeq ulama e ahnaaf paish karte hai unmein se kisi ki bhi sehat ba'usool muhaddis sabit nahi hai, is liye sanadan ye riwayat qabil e ehtajaaj nahi hai, asnaad par behas khatam karne k baad ab hum uske matan (mazmoon) par tafseeli guftagu karenge in sha Allah.
isi silsila e behas mein in sha Allah is haqeeqat ki naqaab kushayi bhi ho jayegi k hazrat Umar Razi Allahu Anhu ne 11 rakaat taraweeh ada karne ka hukm farmaya tha ya 20 ka?
Bismillahirrahmanirraheem
Imam Behaqui ki sunan al kubra safa no 2: 496 hazrat Sayeb bin Yazeed Razi Allahu Anhu riwayat karte hai k Hazrat Umar Razi Allahu Anhu k zamane mein loog ramazaan mein 20 rakaat taraweeh padhte they aur isi ko imam Behaqui ne doosre tareeq se maarfatus sunan mein bhi riwayat kiya hai.
Jawab: Sunan kubra ki is riwayat mein jaha 20 rakaat padhne ka zikr hai wahi in 20 rakaato k ada karne ki kefiyat ka bhi bayan hai, lekin hanafi hazraat isko hazf kar jaate hai.
Aagey riwayat is tarah hai: k loog wo suratey padhte they jinme ayato ki tadaad 100 se jayada hai, aur Hazrat Usman Razi Allahu Anhu k zamane mein to itna lamba qayam karte they k loog (thakk kar) laathiyo par taik lagatey they.
Yaha is tukdey ko kyu hazf kiya gaya kyunki hanafi hazraat ka is par amal hi nahi hai ahle hadeeso par to aetraat lagaya gaya tha k 11 rakaat wali hadees par ahle hadeeso ka amal nahi hai hamne to uski sarahat muslim ki hadees se kardi thi, lekin hanafi hazraat yaha koi daleel paish kiye bina is tukdey ko hazf kar k jaan chudaane ki koshish karte hai.
Is riwayat ki asnaad par kalaam: Molana shoonk naimvi aasarus sunan safa no. 2: 54 par taleek mein is riwayat k tamaam raviyo ki toseek bayan ki hai chunanchey iske pehle raavi abdullah bin fanjooya ki babat likha hai k: ye apne zamane k bade muhaddiso mein se hai in jeso k mutallik ye sawal nahi ho sakta hai k wo kese hai, naimvi ki is baat par muhaddis mubarak poori rahimahullah ne tohfatul ahwaazi safa no. 2: 75 mein giraft farmaya aur likha hai k: sirf itni baat se k wo bade muhaddiso mein se hai ye lazim nahi ata k wo siqa bhi ho.
1. Hafiz Zahbi likhte hai: Haris Aawar tabayi mein bade ulama mein se hai, magar riwayat mein zaeef hai. (Meezanul Aetadaal jild 1 safa no. 202)
Imam Nauvi unke mutalliq likhte hai muttafaqun ala zaafah yaani unke zaaf par sab ka ittefaaq hai (Sharah Muslim jild 1 safa no. 14), Hafiz Zahbi ne unke mutalliq ye bhi likha hai ilm k jamey hai goya hadees, fiqah, tafseer wagaira se uloom k aetabaar se unka shumaar "bade ulama" mein hai, ba'alfaaz degar bade muhaddis, bade fuqaha wagaira hai, lekin phir bhi siqa nahi balkey zaeef hai.
2. Hafiz Zahbi Hasan bin umarah koofi ki nisbat likhte hai, apne zamaney k bade fuqaha mein se hai lekin riwayat k aetabaar se bil ittefaaq zaeef aur na'qabil e qubool wa wa shooq hai. jesa k pehle guzar chuka hai. (Meezanul Aetadaal jild 1 safa no. 238)
3. Abdul kareem bin abul mukhariq abu ummayah ki baabat imam Nauvi likhte hai: ye abdul kareem basra k fazla e fuqaha mein se hai, lekin saath hi ye bhi likhte hai, un sab muhaddiseen ne unki ba'sarahat tazaeef ki hai. (Sharah Muslim jild 1 safa no. 16) aur Unke zaeef par muhadiseen ka ijma hai. (Fathul Mulhim jild 1 safa no. 236)
4. Naeem bin Hammaad ko Hafiz Zahbi ne ek bada imam aur hafiz kaha hai, lekin uske ba'wajood riwayat e hadees k aetabaar se unki shaan mein wo lafz istemaal kiya hai jiska shumaar tadeel wa toseeq mein nahi balkey alfaaz e jarah mein hai, khawah mamooli aur halkey darjey ki sahi, taahum hai jarah hi, isko toseeq nahi kahenge, asma o rijaal ki kitabo mein aesi bahut si misaaley mojood hai. (Meezanul Aetadaal jild 3 safa no. 238)
In misaalo ki mojoodgi mein ab is mein kya shubah baaqi rah jata hai k muhadiis mubarak poori rahmahullah ne molana naimvi ki jo giraft ki hai wo bilkul haq aur sawab hai.
Hafiz Abu Bakr Khateeb Bagdaadi kehte hai: Jis raavi ki adalat, siqahat, imamat, shohrat aam rakkhi ho, bakasrat uska charcha aur shayoo ho jese Imam Malik, Shaaba, Sufyaan, Auzayi, Lays, Ibnul Mubarak, Wakey, Ahmad bin Hambal, Yahya bin Maeen, Ali bin Madeeni wagairaham, to aese loogo ki adalat wa siqahat ka saboot us baat ka mohtaaj nahi k koi khaas shaks nas'an wa lafzan unki toseeq kare. (Muqadmah Safa no. 40)
Dekhiye ye hazraat ye nahi kehte k jis k muhaddis hone ki shohrat ho jaye, balkey ye kehte hai k jiski adalat, siqahat, aur imamat ki aam shohrat ho wo tazkiya maadal se mustagna hai.
Ibne fanjooya ki ilmi shohrat aur muhadiseen mein unki maqboliyat ka is se badh kar aur kya saboot chahiye k wo bhi sunan nasayi k is nuskhey k jo hindustan mein maatad awwal hai, ek raavi hai, jinhone ibne nasayi se usko suna hai.
Jawab: Ibne fanjooya ki adam shohrat aur muhadiseen mein unki gair maqbooliyat ka is se badh kar kya saboot chahiye k Allama Sabki tabqaat shafiya mein jild 2 safa no. 96 mein imam Nasayi ka tarjuma tafseel se paish kiya hai unke asataza aur talamaza k naamo ki fehrist paish ki hai lekin is silsiley mein ibne fanjooya ka naam kahi doodhne se bhi nahi milta is se saaf zahir hota hai k Allama Sabki ki nigah mein uski koi khaas ahmiyat nahi hai agar waqayi ilmi shohrat aur muhaddiseen mein maqboliyat k hamil hote to Allama Sabki unko kabhi nazar andaaz nahi karte.
Imam Zahbi ne 414 hijri mein marne wale mushahir k zaman mein unka zikr yu kiya hai: Wa muhaddis abu Abdullah husain bin muhammad bin husain abdullah bin fanjooya. (Tazkiratul Huffaaz)
Jawab: Lijiye sirf muhaddis likha hai, muhaddis shaheer na muhaddis kabeer na man kabarul muhaddiseen na us kism ka koi aur lafz, to kya itni si baat se unki siqahat ya siqahat ki shohrat aam ka saboot hoga? aap itna bhi na jaante honge k Muhaddis siqa bhi hota hai aur gair siqa bhi, maqbool bhi ho sakta hai aur gair maqbool bhi, phir is hawaley k paish karne se kya faida hua.
Imam Behaqui ne sunan mein un se ba'kasrat riwayat ki hai.
Jawab: Imam behaqui ne ye kab daawa kiya hai k unhone apni sunan mein sirf "Siqa" raaviyo se riwayatey li hai, aur sirf sahih riwayato k laane ka iltazaam kiya hai jab aesa nahi hai to is se ibne fanjooya ka siqa hota kese saabit ho gaya.
Doosra raavi usaid bin zaid jiski misaal paish ki hai k unki riwayat sahih bukhari mein mojood hai aur hafiz ibne hajar ne unki nisbat likha hai k mene unke haq mein kisi ki toseeq nahi dekhi.
Jawab: Poori baat bayan na karna hanafiyo ki adat hai, aagey hafiz ibne hajar kehte hai k usaid bin zaid se Bukhari Rahimahullah ne ek riwayat ki hai, lekin doosre siqa raavi k saath mil kar, goya sirf usaid ki riwayat par Bukhari Rahimahullah ne aetamaad nahi kiya tha aur na tanha unke bayan ko hujjat qaraar diya tha. (Muqadma jild 2 safa no. 118)
Marfatus sunan wali riwayat ki haqeeqat: Sunan kubra ki is riwayat ki taeed mein hanafi hazraat ne Imam Behaqui ki doosri kitab "Marfatus sunan" se ek doosrey tareeq ka hawala diya hai jiski intiha bhi unhi yazeed bin khuzaifa an saayib bin yazeed par hai, jin se sunan kubra mein ye asar marvi hai is liye dar haqeeqat ye koi doosri riwayat nahi hai.
Marfatus sunan mein ye asar jis tareeq se marvi hai usmein 2 ravi aese hai jinki adalat wa siqahat ka haal maloom nahi hai, ek Abu Tahir Ziyadi, doosre abu usmaan basri, sabki aur abdul gaafir ne abu tahir ki jo tareef ki hai wo tarqa, ta'hadees, ifta, arbiyat wagaira uloom wa fatoon mein maharat hi ki ki hai, adalat wa siqahat k mutalliq kuch nahi kaha hai.
Molana aazmi ne badi shaikhi aur shokhi k sath likha hai k hafiz sakhawi ne lafz imam aur hafiz ko bhi alfaaz toseeq mein shumar kiya hai.
Jawab: Lekin janab ko pata nahi hai k hafiz zahbi ne in dono alfaaz ko majrooh ki nisbat bhi istamaal kiya hai phir adalat wa siqahat ka istalzaam kaha baaki raha , hafiz sakhawi ne jo kuch likha hai uska mansha ye hai k jab kisi aadil k haq mein ye alfaaz istamaal kiye jayenge to us waqt unka shumaar alfaaz toseeq mein hoga ye mansha nahi hai k jaha ilm wa fun ki maharat aur kamaal ka izhaar maqsood hoga koi majhool haal ravi ho waha bhi tadeel hi muraad hogi, chunanche hafiz ibne islaah likhte hai: yaani jab kisi "Aadil" raavi k haq mein kaha jayega k ye "Hafiz" hai tab uski hadees hujjat hogi. (Muqadma safa no. 47), is se maloom hota hai k agar ravi majhool ho to us lafz se uski adalat saabit nahi hogi aur na uski riwayat hujjat hogi.
Ab rahe Usman Basri to unki nisbat itna maloom hai k unka naam umar bin abdullah hai uske baad ulama e ahnaaf aur ulama e ahle hadees sabko tasleem hai k unka tarjuma aswa wa rijaal ki kitabo mein kahi nahi milta, goya unki adalat majhool hai aur tadreebur ravi ka hawala pehle guzar chuka hai k majhool adalata zahir aur batina ki riwayat indal jamhoor gair maqbool hai aur agar ba'satlahey muhadiseen unko mastoor kaha jaye tab bhi jamhoor muhaddiseen k nazdeek unki riwayat mardood hai, albatta hafiz ibne hajar ne aese shaks ki riwayat ko darja e toqeef mein rakkha hai jo amlan radd hi k hukm mein hai. (Sharah Nakhba safa no. 71)
aur hanafiya k nazdeek to mastoor ki riwayat ka wahi hukm hai jo faasiq ki riwayat ka hai. (tafseel in sha Allah agey ayegi)
Hanafi hazrat kehte hai: Muhaddiseen mein se kisi shaks ne unki tazaeef nahi ki hai, zayada se zayada unki nisbat itni baat kahi ja sakti hai k hum ko maloom nahi hai k unko kisi ne sarahatan siqa kaha hai, to aese raavi to sahiheen mein bhi mojood hai.
Jawab: Abu usman umar bin abdullah ka jab tarjuma hi kahi nahi milta to ab uska sawal k usko kisi ne zaeef nahi kaha, na zaeef kaha na siqa kaha is liye ye dono ka ehtamaal rakhna hai jab tak adalat ka zan galib na hoga riwayat maqbool nahi ho sakti. (Hashiya sharkh nakhbah safa no. 71)
yaani is baat par sab ka ittefaaq hai k ravi ka fisq hadees ki maqboliyat se mana hai lihaza is k adm ka aur ravi k adal ka zal galib hona zaruri hai is liye aese ravi ki hadees maqbool nahi hogi.
Sahiheen mein koi ek ravi bhi aesa nahi hai jiska tarjuma asma wa rijaal ki kitabo mein na milta ho, isliye abu usman basri ko sahiheen k ravi k sath tashbiya dena sarasar mugalata hai ya afsoos naak juraat hai, ibne farjooya k zail mein hum acchi tarah sabit kar chukey hai k sahiheen ka har wo ravi jis se sheikhain ne ehtajajan takhreej kiya hai jamhoor ummat k nazdeek marooful adalah hai.
Hanafi hazraat ne ek baat ye bhi likhi hai k marfatus sunan ki is riwayat ka zaaf sunan kubra wali riwayat se rafa ho jayega, kyunki ta'addud tareeq se riwayat ka zaaf door ho jata hai. (safa no. 49)
Jawab: Aapko maloom hona chahiye k ta'addud tareeq se wo zaaf door hota hai jo mamooli darja ka ho, har zaaf ta'addud tareeq se door nahi hota, Hafiz islaah farmate hai: Ye zaaf k anjabaar aur adm anjabaar ka maamla darjaat zaaf k faisley par moqoof hai to zahir hai k ye usi waqt mumkin hai jab ravi ka tarjuma aur halaat ka ilm ho. (Muqadma safa no. 14)
Jis ravi ka kuch haal hi maloom na ho wo siqa hai ya zaeef? agar zaeef hai to ki darja ka zaeef hai aur wajah zaaf kya hai? is k mutalliq ye kese faisla kiya ja sakta hai k ta'addud tareeq se uska zaaf door ho gaya.
Al hasil in tafsilaat se ye baat acchi tarah wazey ho jati hai k sunan kubra aur marfatus sunan k hawaley se is riwayat k jo 2 tareeq ulama e ahnaaf paish karte hai unmein se kisi ki bhi sehat ba'usool muhaddis sabit nahi hai, is liye sanadan ye riwayat qabil e ehtajaaj nahi hai, asnaad par behas khatam karne k baad ab hum uske matan (mazmoon) par tafseeli guftagu karenge in sha Allah.
isi silsila e behas mein in sha Allah is haqeeqat ki naqaab kushayi bhi ho jayegi k hazrat Umar Razi Allahu Anhu ne 11 rakaat taraweeh ada karne ka hukm farmaya tha ya 20 ka?
No comments:
Post a Comment