8 RAKAAT TARAWEEH KI DOOSRI HADEES PAR AETRAZAAT AUR USKA JAWAB (COMPLETE)
Bismillahirrahmanirraheem
8 Rakaat taraweeh k saboot mein doosri Hadees Hazrat Jaabir Razi Allahu Anhu ki paish ki hai us par bhi kuch aetraaz lagaye gaye hai: Jaabir Razi Allahu Anhu ne bayan kiya k Rasool Allah Sallallahu Alaihi Wa Sallam ne hum loogo ko ramazaan k maheene mein (taraveeh ki namaz) 8 rakaat padhayi uske baad witr padhaye, doosre rooz jab raat hui to hum loog phir masjid mein jama ho gaye ummeed thi k Aan Hazrat Sallallahu Alaihi Wa Sallam niklenge aur namaz padhayenge magar Aap Sallallahu Alaihi Wa Sallam na nikle hum subah tak masjid mein reh gaye phir Rasool Allah Sallallahu Alaihi Wa Sallam ki khidmat mein hum loog gaye aur ye baat bayan ki to farmaya k mujhe khatra hua k kahi ye namaz tum loogo par farz na ho jaye (isi liye mein ghar se bahar nahi nikla). (Sahih ibne Khuzaima Hadees no. 1070, Sahih Ibne Hibbaan Hadees no. 920, 2401, 2406, Tabraani fis Sageer Safa no. 108, Muhammad bin nasrul Maroozi fi qayamul laiyl Safa no. 90)
Pehla (1st) Aetraaz: Is k mutalliq sabse pehle ye jaan lijiye k ye waqiya faqat ek raat ka hai, iski nisbat yaqeen se nahi kaha ja sakta k ye wahi waqiya hai jisko Hazrat Ayesha Razi Allahu Anha ne bayan kiya hai is liye k Jabir Razi Allahu Anhu k bayan mein sirf ek raat namaz padhna aur doosri raat mein na aana mazkoor hai aur hazrat Ayesha Razi Allahu Anha ki riwayat mein teen raato mein padhna aur chothi raat mein hujrey se bar aamad na hona mazkoor hai isi liye Hafiz Ibne Hajar Rahimahullah ne in dono waqiyo k ek hone mein taraddud ka izhaar kiya hai.
Jawab: Lekin aapke Allama Aeni Hanfi ne to in dono waqiyo k ek hone mein kisi taraddud ka izhaar nahi kiya hai balke saaf saaf un doono waqiyo ko ek hi samajh rahe hai wo sahih ibne khuzaima aur sahih ibne hibbaan k hawale se kehte hai k 11 rakaat se jayada padhna 3 raato k alawa saabit nahi hai. (Umdatul Qaari jild 2 safa no. 597)
is se saaf zahir hota hai k Allama aeni k nazdeek dono waqiye ek hi hai isi liye unhone Jabir Razi Allahu Anhu ki riwayat ko doosri riwayat ka mubayyan qaraar diya hai
Molana abdul hayi lakhnavi ne ba'sarahat in dono waqiyo ko ek hi kaha hai aur ek jagah nahi balke muta'addad muqamaat mein likha hai wo likhte hai
Aap ne (yani Rasool Allah Sallallahu Alaihi Wa Sallam ne) taraweej do tarah ada ki hai ek 20 rakaat ba'jamaat lekin uski riwayat ki sanad zaeef hai, doosri 8 rakaat aur 3 rakaatey witr ba'jamaat, aur ye tareeqa huzoor e akram Sallallahu Alaihi Wa Sallam se 3 raato k alawa kisi raat mein mankool nahi. (Majmua E Fatawa jild 1 safa no. 354)
hafiz ibne hajar ne bhi in dono waqiyo k ek hone k ehtamaal ko sahih samjha hai isi liye unhone hazrat jaabir Razi Allhu Anhu aur Hazrat Ayesha Razi Allahu Anha k bayanaat mein jo ikhtalaf hai is ko door karne k liye unhone ek makool tojeeh paish ki hai. (Fathul Baari jild 2 safa no. 10) par k in raato mein Rasool Allah Sallallahu Alaihi Wa Sallam k saath sahaba Razi Allahu Anhum ki shirkat tadreejan hui thi kuch pehli shab mein shareek hue they is se zayada doosri shab mein shareek hue they aur us se zayada teesri shab mein shareek hue they yaha tak k masjid bhar gayi thi jesa k bukhari mein aya hai (Bukhari hadees no. 2012) to ho sakta hai k Hazrat Jaabir Razi Allahu Anhu bhi unhi loogo mein se ho jinhone teesri aur choothi shab mein shirkat ki thi is liye unhone in dono ka haal bayan kiya hai aur hazrat Ayesha Razi Allahu Anha ne chaaro shab ka haal dekha hai is liye unhone charo ka haal bayan kiya hai.
In tojeeh ki bina par un dono riwayato ka ikhtalaaf badi hi aasani se door ho jata hai lekin agar ye dono waqiye alag alag bhi mane jaey aur Hazrat Jabir Razi Allahu Anhu ne faqat ek hi shab ka haal bayan kiya ho tab bhi us se nafs e masla par koi asar nahi padta, 8 rakaat taraweeh ki masnooniyat to behar-haal saabit ho jeyegi kyunki ba'qaul molana Rasheed Ahmad Gangoohi tasunan k waaste se ek dafa ka fail (amal) bhi kaafi hai. (Al Raai Najeeh safa no. 16)
Doosra (2nd) Aetrazaat: Esa bin jaariya is ravi ka zikr Hafiz zahbi ne meezaul aetadaal mein aur hafiz ibne hajar ne tahzeebut tahzeeb wagaira mein kiya hai aur likha hai k imam far jarah wa tadeel yahya bin maeen ne is ki nisbat likha hai wo qavi nahi hai aur ye bhi farmaya k uske paas muta'addad munkir riwayetey hai aur imam nasayi aur imam abu dawood ne kaha hai k wo munkirul hadees hai imam nasayi ne usko matrook bhi kaha hai aur saaji aur aqeeli ne usko zeefa mein zikr kiya hai aur ibne adi ne kaha hai k uski hadeese mehfooz nahi hai. (Rakaat safa no. 27,28)
Jawab: Meezanul Aetadaal aur tahzeebut tahzeeb k hawale se yaha jis qarieen e rijaal ki jarah nakal ki gayi hai wo ye hai: yahya bin maeen, imam nasayi, imam abu dawood, saaji, aqeel ibne adi,aur aqeeli, ye kul 6 hazraat hai hafiz ibne hajar ko mila liya jaye to 7 hai, behar-haal jarho ki tadaad 6 ho ya 7 kisi bhi soorat mein bhi un jarho ki bina par usool e hadees k qawaid ki rooh se na esa bin jaaria majrooh qaraar payenge aur na unki ye riwayat na qabil e qubool ho sakti hai, allama aazmi ya to usool e hadees k qawaid se bekhabar hai ya jaan boojh kar afsoos naak tajahul se kaam liya hai, esa bin jaariya par ki gayi jarho ka jawab:
Awwalan to esa bin jaariya par jitni jarhey ki gayi hai ye sab ki sab mubham aur gair mufassar hai, kyunki kisi mein bhi sabab jarah ka bayan nahi hai
1. Molana Abdul hayi lakhnavi likhte hai: jarah k mubham k maqbool hone k liye shart ye hai k wo tadeel se khali ho yaani jis raavi par jarah ki gayi hai uski kisi mahir muhaddis ne tadeel wa toseeq na ki ho agar kisi ek motabar wa mustanad muhaddis ne bhi uski toseeq ki hogi to wo jarah na qabil e maqbool wa mardood hogi. (Ar rafa wal takmeel safa no. 6)
2. Imam abu dawood ki muwafiqat laazmi thi agar kisi mahir fann ne uski tosheeq na ki hoti lekin imam abu zar'a raazi aur ibne hibbaan jese maaheen fann aur a'imma e hadees ki tosheeq wa tadeel k baad uska majrooh hona mutayin nahi raha. (Ar rafa wal takmeel safa no. 18)
3. Hafiz ibne hajar ne is ravi k baare mein “lainul hadees” kaha hai iske baare mein hafiz ibne hajar taqreebut tahzeeb mein hi uski wazahat karte hai k “lainul hadees” ka lafz wo aese raavi k haq mein boolte hai jiska agarche koi mutabey na ho, tahum uske baare mein koi aesi baat bhi saabit nahi hai jiski wajah se uski hadees qabil e tark ho. (Taqreebut Tahzeeb safa no. 3) agey kehte hai isi kitab mein kisi raavi par mein wahi hukm lagaunga jo uske haq mein kahe gaye aqwaal mein se ho jayada sahih aur uske mutalliq bayan kiye gaye ausaaf mein sabse jayada wo munasib hoga. (Taqreebut Tahzeeb Safa no. 1) is se saabit hota hai k Hafiz ibne hajar k nazdeek esa k mutalliq koi sakht jarah makbool nahi.
4. Muhadiseen jab kisi raavi ki baabat munkirul hadees ka lafz boolte hai to us se unki muraad ye nahi hoti k uski jitni riwayatey hai wo sab munkir hai balke uski chand riwayato mein se agar baaz bhi munkir ho to uko munkirul hadeed keh dete hai. (Hawala E Mazkoor), Hafiz Aeraaqi kehte hai: basa auqaat muhadiseen kisi raavi par munkirul hadees ka ittelaaq is liye kar dete hai k us ne sirf ek hi hadees riwayat ki hai. (Ar Rafa wal Takmeel safa no. 14)
Teesra (3rd) Aetrazaat: Yahi wajah hai is hadees k zaeef aur munkir hone ki k hafiz zahbi ne esa k tazkira mein uski is riwayat ko meezanul aetadaal mein nakal kiya hai unki aadat hai k wo is kitaab mein jin majrooh raavi ka zikr karte hai, agar uski riwayat mein koi munkir riwayat hoti hai to wo us munkir ko bhi zikr karte hai asal mein ye tarz ibne adi ka hai jo unhone apni kitaab Al Kaamil mein ikhtiyaar kiya hai unhi ka tarz hafiz zahbi ne ikhtiyaar kiya hai.
Jawab: Afsoos ki baat hai yaha par bhi hanfi hazrat ne haath ki safayi ka kartab dikhaya hai k diyanat apna sar peet kar rah gayi, mehaz is liye k esa ki ye riwayat (hanafi mazhab k khilaaf hai) kisi tarah zaeef aur munkir saabit ho jaye, ibne adi aur zahbi k mutalliq baat ka sirf ek rukh paish kiya gaya hai aur isi talbees ki wajah se soorat muamala bilkul maskh ho gayi hai:
Hafiz ibne hajar muqadama fathul baari mein adi k tarjuma mein ibne adi k mutalliq likhte hai: Ibne adi ki ye adat hai k wo apni kitab Al Kaamil mein siqa aur gair siqa (majrooh aur gair majrooh) dono qism k rawiyo ki unki riwayat ka zikr karte hai jinko inkaar kiya gaya hai ya jinko munkir kaha gaya hai. (Muqadama Fathul Baari Safa no. 502)
ibne adi ka saneeh sirf majrooh ravi k sath khaas nahi jesa k aazmi sahab se maloom hota hai aur na ye baat k wo riwayat munkir hoti hai, balke jispar jarah wa inkaar kiya gaya hai zaruri nahi k wo munkir ho.
Isi k saath hafiz zahbi ka khud apna bayan bhi padh lijiye to baat aur saaf ho jati hai meezanul aetadaal k bilkul aakhir mein likhte hai: Is kitab (Meezanul Aetadaal) ka asal maouzu to zaefa hi ka tazkira likhna hai, lekin siqaat ki ek badi tadaad ka zikr bhi is mein aa gaya hai unka tazkira mene ya to is liye nahi kiya k un par jo jarah wa inkaar kiya gaya hai uska jawab do ya is liye k un jaraho se unka zoouf sabit nahi hota.
Insaaf se kahiye agar tasweer k ye dono rukh saamne hote to kya us waqt bhi ye nateeja nikala ja sakta tha k esa majrooh raavi hai aur uski ye riwayat munkir aur zaeef hai isi wajah se hafiz zahbi ne is ko meezanul aetadaal mein nakal kiya hai ye galat nateeja to usi soorat mein nikalta hai jab k mamley ka wahi rukh saamne ho jo hanfi hazrat ne paish kiya hai, phir agar humne ye kaha to kya galat kaha k baat ka ek rukh paish karke soorat maamla maskh kar di gayi hai aur haath ki safayi ka wo kartab dikhaya k dayanat sar peet kar rah gayi, is se ye maloom ho jata hai k esa par jo jarha ki gayi hai uski wajah se bhi hafiz zahbi k nazdeek wo zaeef nahi hai.
Aur raha imam abu zar'a raazi ka esa k baare mein ye kehan k "la baasa bihi" to iske baare mein hafiz aeraaqi ne al fiyah mein aur sakhavi ne fathul mugees mein aur dosre tamaam muhadiseen ne is lafz ko lafaaz tadeel mein mutawast darja hi ki tadeel qaraar diya hai kisi ne bhi us se kam darja mein usko shumaar nahi kiya, iske baad hafiz zahbi ka "Asnadah wast" kehna sawab hai isko na sawaab kehne wale muhadiseen ki sarihaat se na buland hai.
Ishaaq ibne raahwey rahimahullah abu zar'a raazi k talluq se kehte hai: abu zar'a jis hadees ko na pehchaane samajh jao k wo hadees be asal hai aur ishaaq ibne raahwey jinhone abu zar'a raazi ki ye tareef bayan ki hai unka martaba kya hai hafiz ibne hajar kehte hai: "Yaani wo hadees aur fiqah mein Amirul momineen hai". (Muqadama Fatah safa no. 5)
Chootha (4th) Aetrazaat: Iski sanad mein muhammad bin hameed raazi hai jo k kazzaab hai. (Mukhtasar Qayamul layil maroozi safa no. 197)
Jawab: Is hadees ko yaqoob bin abdullah alqami se muhammad bin hameed k alawa aur bhi bahut se rawiyo ne bayan kiya hai, masalan:
1. Jaafar bin hameed koofi. (al kaamil li bin adi 5: 1889, Al mojamus sageer tabraani 1: 190)
2. Abu Rabee. (Az Zahraani/ Musanad abi yaala 3: 336,337 hadees no. 1801, sahih ibne hibban hadees no. 2401, 2402)
3. Abdaal ali bin hammad. (Musnad abi yaaala 3: 336, Hadees no. 1801, al kaamil li bin adi 5: 1888)
4. Maalik bin Ismaeel. (Sahih ibne khuzaima 2: 138 Hadees no. 1070)
5. Ubaidullah yaani ibne musa. (Sahih Ibne Khuzaima 2: 138, Hadees no. 1070)
ye tamaam raavi siqa aur sudooq hai lihaza muhammad bin hameed par aetraaz galat aur mardood hai.
Paancha (5th) Aetrazaat: Iski sanad mein yaqoob al qami zaeef hai, is k baare mein imam daare qutne ne kaha: Laisa bil qavi.
Jawab: Yaqoob al Qami siqa hai, ise jamhoor ulama ne siqa qaha hai:
1. Nasayi ne kaha: Laisa bi baas
2. Abu qaasim tabraani ne kaha: siqa
3. Ibne hibbaan ne kitabus siqaat mein zikr kiya (aur uski hadees ko sahih qaraar diya)
4. Jareej bin abdul hameed use "Momin aal e firoun" kehte hai.
5. Ibne mahdi ne uski riwayat bayan ki. (Tahzeebut Tahzeeb 11: 342, 343)
Aur ibne mahdi sirf siqa se riwayat karte hai. (Tadreebur raavi 1: 317)
6. Hafiz Zahbi ne kaha: sudooq yani saccha hai. (Al kaashif: 3, 255)
7. Ibne khuzaima ne uski hadees ko hasan qarar diya.
8. Nooruddeen Haishmi ne uski hadees ko hasan qarar diya.
9. Imam bukhari ne taaliqaat mein us se riwayat li hai aur apni "Tareekh al Kabeer (8: 391, ta: 3443)" mein us par taan nahi kiya, lihaza wo unke nazdeek qabool e thanavi siqa hai. (Qawaid fi uloomul hadees safa no. 136, zafar ahmad thaanvi)
10. Hafiz ibne hajar ne Fathul Baari (Fathul Baari: 3, 12 Hadees no. 1129) mein uski munfarid hadees par sakoot kiya hai aur ye sakoot (deobandiyo k nazdeek) uski tehseen e hadees ki daleel hai. (Qawaid uloom ul hadees safa no. 55)
To maloom ye hua k ye raavi bhi siqa hai.
Bismillahirrahmanirraheem
8 Rakaat taraweeh k saboot mein doosri Hadees Hazrat Jaabir Razi Allahu Anhu ki paish ki hai us par bhi kuch aetraaz lagaye gaye hai: Jaabir Razi Allahu Anhu ne bayan kiya k Rasool Allah Sallallahu Alaihi Wa Sallam ne hum loogo ko ramazaan k maheene mein (taraveeh ki namaz) 8 rakaat padhayi uske baad witr padhaye, doosre rooz jab raat hui to hum loog phir masjid mein jama ho gaye ummeed thi k Aan Hazrat Sallallahu Alaihi Wa Sallam niklenge aur namaz padhayenge magar Aap Sallallahu Alaihi Wa Sallam na nikle hum subah tak masjid mein reh gaye phir Rasool Allah Sallallahu Alaihi Wa Sallam ki khidmat mein hum loog gaye aur ye baat bayan ki to farmaya k mujhe khatra hua k kahi ye namaz tum loogo par farz na ho jaye (isi liye mein ghar se bahar nahi nikla). (Sahih ibne Khuzaima Hadees no. 1070, Sahih Ibne Hibbaan Hadees no. 920, 2401, 2406, Tabraani fis Sageer Safa no. 108, Muhammad bin nasrul Maroozi fi qayamul laiyl Safa no. 90)
Pehla (1st) Aetraaz: Is k mutalliq sabse pehle ye jaan lijiye k ye waqiya faqat ek raat ka hai, iski nisbat yaqeen se nahi kaha ja sakta k ye wahi waqiya hai jisko Hazrat Ayesha Razi Allahu Anha ne bayan kiya hai is liye k Jabir Razi Allahu Anhu k bayan mein sirf ek raat namaz padhna aur doosri raat mein na aana mazkoor hai aur hazrat Ayesha Razi Allahu Anha ki riwayat mein teen raato mein padhna aur chothi raat mein hujrey se bar aamad na hona mazkoor hai isi liye Hafiz Ibne Hajar Rahimahullah ne in dono waqiyo k ek hone mein taraddud ka izhaar kiya hai.
Jawab: Lekin aapke Allama Aeni Hanfi ne to in dono waqiyo k ek hone mein kisi taraddud ka izhaar nahi kiya hai balke saaf saaf un doono waqiyo ko ek hi samajh rahe hai wo sahih ibne khuzaima aur sahih ibne hibbaan k hawale se kehte hai k 11 rakaat se jayada padhna 3 raato k alawa saabit nahi hai. (Umdatul Qaari jild 2 safa no. 597)
is se saaf zahir hota hai k Allama aeni k nazdeek dono waqiye ek hi hai isi liye unhone Jabir Razi Allahu Anhu ki riwayat ko doosri riwayat ka mubayyan qaraar diya hai
Molana abdul hayi lakhnavi ne ba'sarahat in dono waqiyo ko ek hi kaha hai aur ek jagah nahi balke muta'addad muqamaat mein likha hai wo likhte hai
Aap ne (yani Rasool Allah Sallallahu Alaihi Wa Sallam ne) taraweej do tarah ada ki hai ek 20 rakaat ba'jamaat lekin uski riwayat ki sanad zaeef hai, doosri 8 rakaat aur 3 rakaatey witr ba'jamaat, aur ye tareeqa huzoor e akram Sallallahu Alaihi Wa Sallam se 3 raato k alawa kisi raat mein mankool nahi. (Majmua E Fatawa jild 1 safa no. 354)
hafiz ibne hajar ne bhi in dono waqiyo k ek hone k ehtamaal ko sahih samjha hai isi liye unhone hazrat jaabir Razi Allhu Anhu aur Hazrat Ayesha Razi Allahu Anha k bayanaat mein jo ikhtalaf hai is ko door karne k liye unhone ek makool tojeeh paish ki hai. (Fathul Baari jild 2 safa no. 10) par k in raato mein Rasool Allah Sallallahu Alaihi Wa Sallam k saath sahaba Razi Allahu Anhum ki shirkat tadreejan hui thi kuch pehli shab mein shareek hue they is se zayada doosri shab mein shareek hue they aur us se zayada teesri shab mein shareek hue they yaha tak k masjid bhar gayi thi jesa k bukhari mein aya hai (Bukhari hadees no. 2012) to ho sakta hai k Hazrat Jaabir Razi Allahu Anhu bhi unhi loogo mein se ho jinhone teesri aur choothi shab mein shirkat ki thi is liye unhone in dono ka haal bayan kiya hai aur hazrat Ayesha Razi Allahu Anha ne chaaro shab ka haal dekha hai is liye unhone charo ka haal bayan kiya hai.
In tojeeh ki bina par un dono riwayato ka ikhtalaaf badi hi aasani se door ho jata hai lekin agar ye dono waqiye alag alag bhi mane jaey aur Hazrat Jabir Razi Allahu Anhu ne faqat ek hi shab ka haal bayan kiya ho tab bhi us se nafs e masla par koi asar nahi padta, 8 rakaat taraweeh ki masnooniyat to behar-haal saabit ho jeyegi kyunki ba'qaul molana Rasheed Ahmad Gangoohi tasunan k waaste se ek dafa ka fail (amal) bhi kaafi hai. (Al Raai Najeeh safa no. 16)
Doosra (2nd) Aetrazaat: Esa bin jaariya is ravi ka zikr Hafiz zahbi ne meezaul aetadaal mein aur hafiz ibne hajar ne tahzeebut tahzeeb wagaira mein kiya hai aur likha hai k imam far jarah wa tadeel yahya bin maeen ne is ki nisbat likha hai wo qavi nahi hai aur ye bhi farmaya k uske paas muta'addad munkir riwayetey hai aur imam nasayi aur imam abu dawood ne kaha hai k wo munkirul hadees hai imam nasayi ne usko matrook bhi kaha hai aur saaji aur aqeeli ne usko zeefa mein zikr kiya hai aur ibne adi ne kaha hai k uski hadeese mehfooz nahi hai. (Rakaat safa no. 27,28)
Jawab: Meezanul Aetadaal aur tahzeebut tahzeeb k hawale se yaha jis qarieen e rijaal ki jarah nakal ki gayi hai wo ye hai: yahya bin maeen, imam nasayi, imam abu dawood, saaji, aqeel ibne adi,aur aqeeli, ye kul 6 hazraat hai hafiz ibne hajar ko mila liya jaye to 7 hai, behar-haal jarho ki tadaad 6 ho ya 7 kisi bhi soorat mein bhi un jarho ki bina par usool e hadees k qawaid ki rooh se na esa bin jaaria majrooh qaraar payenge aur na unki ye riwayat na qabil e qubool ho sakti hai, allama aazmi ya to usool e hadees k qawaid se bekhabar hai ya jaan boojh kar afsoos naak tajahul se kaam liya hai, esa bin jaariya par ki gayi jarho ka jawab:
Awwalan to esa bin jaariya par jitni jarhey ki gayi hai ye sab ki sab mubham aur gair mufassar hai, kyunki kisi mein bhi sabab jarah ka bayan nahi hai
1. Molana Abdul hayi lakhnavi likhte hai: jarah k mubham k maqbool hone k liye shart ye hai k wo tadeel se khali ho yaani jis raavi par jarah ki gayi hai uski kisi mahir muhaddis ne tadeel wa toseeq na ki ho agar kisi ek motabar wa mustanad muhaddis ne bhi uski toseeq ki hogi to wo jarah na qabil e maqbool wa mardood hogi. (Ar rafa wal takmeel safa no. 6)
2. Imam abu dawood ki muwafiqat laazmi thi agar kisi mahir fann ne uski tosheeq na ki hoti lekin imam abu zar'a raazi aur ibne hibbaan jese maaheen fann aur a'imma e hadees ki tosheeq wa tadeel k baad uska majrooh hona mutayin nahi raha. (Ar rafa wal takmeel safa no. 18)
3. Hafiz ibne hajar ne is ravi k baare mein “lainul hadees” kaha hai iske baare mein hafiz ibne hajar taqreebut tahzeeb mein hi uski wazahat karte hai k “lainul hadees” ka lafz wo aese raavi k haq mein boolte hai jiska agarche koi mutabey na ho, tahum uske baare mein koi aesi baat bhi saabit nahi hai jiski wajah se uski hadees qabil e tark ho. (Taqreebut Tahzeeb safa no. 3) agey kehte hai isi kitab mein kisi raavi par mein wahi hukm lagaunga jo uske haq mein kahe gaye aqwaal mein se ho jayada sahih aur uske mutalliq bayan kiye gaye ausaaf mein sabse jayada wo munasib hoga. (Taqreebut Tahzeeb Safa no. 1) is se saabit hota hai k Hafiz ibne hajar k nazdeek esa k mutalliq koi sakht jarah makbool nahi.
4. Muhadiseen jab kisi raavi ki baabat munkirul hadees ka lafz boolte hai to us se unki muraad ye nahi hoti k uski jitni riwayatey hai wo sab munkir hai balke uski chand riwayato mein se agar baaz bhi munkir ho to uko munkirul hadeed keh dete hai. (Hawala E Mazkoor), Hafiz Aeraaqi kehte hai: basa auqaat muhadiseen kisi raavi par munkirul hadees ka ittelaaq is liye kar dete hai k us ne sirf ek hi hadees riwayat ki hai. (Ar Rafa wal Takmeel safa no. 14)
Teesra (3rd) Aetrazaat: Yahi wajah hai is hadees k zaeef aur munkir hone ki k hafiz zahbi ne esa k tazkira mein uski is riwayat ko meezanul aetadaal mein nakal kiya hai unki aadat hai k wo is kitaab mein jin majrooh raavi ka zikr karte hai, agar uski riwayat mein koi munkir riwayat hoti hai to wo us munkir ko bhi zikr karte hai asal mein ye tarz ibne adi ka hai jo unhone apni kitaab Al Kaamil mein ikhtiyaar kiya hai unhi ka tarz hafiz zahbi ne ikhtiyaar kiya hai.
Jawab: Afsoos ki baat hai yaha par bhi hanfi hazrat ne haath ki safayi ka kartab dikhaya hai k diyanat apna sar peet kar rah gayi, mehaz is liye k esa ki ye riwayat (hanafi mazhab k khilaaf hai) kisi tarah zaeef aur munkir saabit ho jaye, ibne adi aur zahbi k mutalliq baat ka sirf ek rukh paish kiya gaya hai aur isi talbees ki wajah se soorat muamala bilkul maskh ho gayi hai:
Hafiz ibne hajar muqadama fathul baari mein adi k tarjuma mein ibne adi k mutalliq likhte hai: Ibne adi ki ye adat hai k wo apni kitab Al Kaamil mein siqa aur gair siqa (majrooh aur gair majrooh) dono qism k rawiyo ki unki riwayat ka zikr karte hai jinko inkaar kiya gaya hai ya jinko munkir kaha gaya hai. (Muqadama Fathul Baari Safa no. 502)
ibne adi ka saneeh sirf majrooh ravi k sath khaas nahi jesa k aazmi sahab se maloom hota hai aur na ye baat k wo riwayat munkir hoti hai, balke jispar jarah wa inkaar kiya gaya hai zaruri nahi k wo munkir ho.
Isi k saath hafiz zahbi ka khud apna bayan bhi padh lijiye to baat aur saaf ho jati hai meezanul aetadaal k bilkul aakhir mein likhte hai: Is kitab (Meezanul Aetadaal) ka asal maouzu to zaefa hi ka tazkira likhna hai, lekin siqaat ki ek badi tadaad ka zikr bhi is mein aa gaya hai unka tazkira mene ya to is liye nahi kiya k un par jo jarah wa inkaar kiya gaya hai uska jawab do ya is liye k un jaraho se unka zoouf sabit nahi hota.
Insaaf se kahiye agar tasweer k ye dono rukh saamne hote to kya us waqt bhi ye nateeja nikala ja sakta tha k esa majrooh raavi hai aur uski ye riwayat munkir aur zaeef hai isi wajah se hafiz zahbi ne is ko meezanul aetadaal mein nakal kiya hai ye galat nateeja to usi soorat mein nikalta hai jab k mamley ka wahi rukh saamne ho jo hanfi hazrat ne paish kiya hai, phir agar humne ye kaha to kya galat kaha k baat ka ek rukh paish karke soorat maamla maskh kar di gayi hai aur haath ki safayi ka wo kartab dikhaya k dayanat sar peet kar rah gayi, is se ye maloom ho jata hai k esa par jo jarha ki gayi hai uski wajah se bhi hafiz zahbi k nazdeek wo zaeef nahi hai.
Aur raha imam abu zar'a raazi ka esa k baare mein ye kehan k "la baasa bihi" to iske baare mein hafiz aeraaqi ne al fiyah mein aur sakhavi ne fathul mugees mein aur dosre tamaam muhadiseen ne is lafz ko lafaaz tadeel mein mutawast darja hi ki tadeel qaraar diya hai kisi ne bhi us se kam darja mein usko shumaar nahi kiya, iske baad hafiz zahbi ka "Asnadah wast" kehna sawab hai isko na sawaab kehne wale muhadiseen ki sarihaat se na buland hai.
Ishaaq ibne raahwey rahimahullah abu zar'a raazi k talluq se kehte hai: abu zar'a jis hadees ko na pehchaane samajh jao k wo hadees be asal hai aur ishaaq ibne raahwey jinhone abu zar'a raazi ki ye tareef bayan ki hai unka martaba kya hai hafiz ibne hajar kehte hai: "Yaani wo hadees aur fiqah mein Amirul momineen hai". (Muqadama Fatah safa no. 5)
Chootha (4th) Aetrazaat: Iski sanad mein muhammad bin hameed raazi hai jo k kazzaab hai. (Mukhtasar Qayamul layil maroozi safa no. 197)
Jawab: Is hadees ko yaqoob bin abdullah alqami se muhammad bin hameed k alawa aur bhi bahut se rawiyo ne bayan kiya hai, masalan:
1. Jaafar bin hameed koofi. (al kaamil li bin adi 5: 1889, Al mojamus sageer tabraani 1: 190)
2. Abu Rabee. (Az Zahraani/ Musanad abi yaala 3: 336,337 hadees no. 1801, sahih ibne hibban hadees no. 2401, 2402)
3. Abdaal ali bin hammad. (Musnad abi yaaala 3: 336, Hadees no. 1801, al kaamil li bin adi 5: 1888)
4. Maalik bin Ismaeel. (Sahih ibne khuzaima 2: 138 Hadees no. 1070)
5. Ubaidullah yaani ibne musa. (Sahih Ibne Khuzaima 2: 138, Hadees no. 1070)
ye tamaam raavi siqa aur sudooq hai lihaza muhammad bin hameed par aetraaz galat aur mardood hai.
Paancha (5th) Aetrazaat: Iski sanad mein yaqoob al qami zaeef hai, is k baare mein imam daare qutne ne kaha: Laisa bil qavi.
Jawab: Yaqoob al Qami siqa hai, ise jamhoor ulama ne siqa qaha hai:
1. Nasayi ne kaha: Laisa bi baas
2. Abu qaasim tabraani ne kaha: siqa
3. Ibne hibbaan ne kitabus siqaat mein zikr kiya (aur uski hadees ko sahih qaraar diya)
4. Jareej bin abdul hameed use "Momin aal e firoun" kehte hai.
5. Ibne mahdi ne uski riwayat bayan ki. (Tahzeebut Tahzeeb 11: 342, 343)
Aur ibne mahdi sirf siqa se riwayat karte hai. (Tadreebur raavi 1: 317)
6. Hafiz Zahbi ne kaha: sudooq yani saccha hai. (Al kaashif: 3, 255)
7. Ibne khuzaima ne uski hadees ko hasan qarar diya.
8. Nooruddeen Haishmi ne uski hadees ko hasan qarar diya.
9. Imam bukhari ne taaliqaat mein us se riwayat li hai aur apni "Tareekh al Kabeer (8: 391, ta: 3443)" mein us par taan nahi kiya, lihaza wo unke nazdeek qabool e thanavi siqa hai. (Qawaid fi uloomul hadees safa no. 136, zafar ahmad thaanvi)
10. Hafiz ibne hajar ne Fathul Baari (Fathul Baari: 3, 12 Hadees no. 1129) mein uski munfarid hadees par sakoot kiya hai aur ye sakoot (deobandiyo k nazdeek) uski tehseen e hadees ki daleel hai. (Qawaid uloom ul hadees safa no. 55)
To maloom ye hua k ye raavi bhi siqa hai.
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