8 RAKAAT TARAWEEH KI DOOSRI HADEES PAR AETRAZAAT AUR USKA JAWAB PART 2
Bismillahirrahmanirraheem
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
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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