8 RAKAAT TARAWEEH KI PEHLI HADEES PAR AETRAZAAT AUR USKA JAWAB (COMPLETE)
Bismillahirrahmanirraheem
8 rakaat k saboot k zail mein humne 3 hadeese paish ki hai pehli hadees jo Hazrat Ayesha Razi Allahu Anha se marvi hai jisme Hazrat Ayesha Razi Allahu Anha ne kaha k Allah k Rasool Allah Sallallahu Alaihi Wa Sallam Ramazaan aur gair ramaazaan mein 11 rakaat se zayada nahi padhte they. (Bukhari Kitabus Salatut Taraweeh Hadees no. 2013, Muslim Kitabus Salatul Musafireen Hadees no. 738)
Us par kayi aetraaz kiye gaye hai jo darz e zail hai.
Pehla (1st) Aetraaz: Habibur Rahman Aazmi apni kitab rakatut taraweeh k safa no. 18 par likhta hai: Ahle Hadees ka ye istadlaal bilkul be mahal hai aur kisi tarah saabit nahi, awwalan iske k guftagu taraweeh ki rakaat mein hai aur taraweeh khaas ramazaan ki namaz hai, jesa k ibne hajar, hafiz abdullah gazipuri aur qastalaani ne likha hai, aur hadees e Ayesha Razi Allahu Anha mein us namaz ka zikr hai jo gair ramazaan mein bhi padhi jaati thi to isko taraweeh aur Ahle Hadees k mad'aa se kya talluq hai?
Jawab: Molana ne yaha bhi hadees k shuru k alfaaz maslahatan hazaf kar diye hai, shuru k hissey se maloom hota hai k Hazrat Ayesha Razi Allahu Anha se sawal kiya tha: yaani ramazaan shareef mein Rasool Allah Sallallahu Alaihi Wa Sallam ki raat ki namaz kya kefiyat thi?, sayil ne khaas ramazaan ki namaz ki baabat sawal kiya tha aur baqaul aapke "Taraweeh khaas ramazan ki namaz hai" to goya in alfaaz k sayil ne "Taraweeh" ki baabat pucha tha.
Ab 2 hi sooratey hai ya to ye kahiye k Hazrat Ayesha Razi Allahu Anha ka jawab sawal k mutabiq nahi tha, sayil ne taraweeh ka haal daryaft kiya tha, Aur Hazrat Ayesha Razi Allahu Anha ne usko tahajjud ka haal bataya, ya ye kahiye tahajjud k saath taraweeh ka koi lagao nahi ye dono namazey alag alag hai.
Ya ye kahiye k nahi Ayesha Razi Allahu Anha ka jawab sawaal k mutabiq tha, yaani sayil ne agarchey ramazaan ki namaz (taraweeh) ki baabat sawal kiya tha magar Hazrat Ayesha Razi Allahu Anha ne usko gari ramazaan (taraveeh aur tahajjud) dono ki namazo ka haal bataya, kyunki taraweeh aur tahajjud dono be lagao nahi hai balkey wahi namaz jo gair ramazaan mein tahajjud kahi jaati hai uska naam ramazaan mein taraveeh hai.
Aap zidd aur inaad mein pehli surat ko ikhtiyaar kare to karle magar Ahle Hadees usko gawara nahi kar sakte, unke nazdeek Ayesha Siddiqa Razi Allahu Anha jesi sahib e fazl wa kamaal shaksiyat k mutalliq uska tassawur bhi jayez nahi hai k sawal kuch aur pucha ho aur jawab kuch aur diya ho, lihaza yaha doosri hi soorat mutaeen hai ab jab ye soorat mutaeen hai to Ahle Hadees ka mad'aa saabit aur istadlaal bilkul sahih hai.
Doosra (2nd) Aetraaz: Is hadees ko tahajjud qaraar de kar hafiz ibne hajar ka qaul paish kiya jata hai k wo Hazrat Ayesha Razi Allahu Anha k is bayan ko tahajjud se mutalliq qaraar de kar tahajjud ma vitr ki rakaato k 11 hone ki hikmat zikr ki hai (is se mera maksad ye hai k is hadees ka tahajjud k baab mein hona saabit hai)
Jawab: Agar itna hi maqsad tha phir itni fuzool daraazi se kya hasil?, kaun kehta hai k ye hadees tahajjud k baab mein nhi hai, hum to ye maante hai k is hadees hadees ka talluq baab tahajjud aur baab taraweeh dono se hai isi liye Ameerul Momineen bil Hadees Hazrat Imam Bukhari Rahimahullah ne is hadees ko in dono abwaab k zail mein zikr kiya hai Imam bukhari jese azeem muhaddis ye jaante hai k is hadees ka talluq tahajjud aur taraweeh dono se hai tabhi unhone ye hadees kitabut tahajjud aur kitabus salatut taraweeh dono kitabo mein bayan ki hai (Mohtaaj e daleel to aapka ye daawa hai k is hadees ka talluq taraweeh se nahi hai iski aapne koi daleel nahi di, in shaa Allah qayamat tak bhi nahi de paoge)
Agar aap ye samajhte hai k hafiz ibne hajar k kaul ka mansha ye hai k Hadees e Ayesha Razi Allahu Anha ka talluq taraweeh se nhi hai to ye aapki bahut badi bhool hai, Hafiz ibne hajar is baat k qayil nahi they iska sabse bada saboot ye hai k yahi hafiz ibne hajar jinhone Hazrat Ibne Abbaas Razi Allahu Anhu ki us hadees ko jo ba riwayat abu shaiba 20 rakaat taraweeh k saboot mein paish ki jaati hai: 2 wajah se majrooh hai ek to ye k uski asnaad zaeef hai aur doosri k ye Hazrat Ayesha Razi Allahu Anha ki us sahih hadees k mukhalif hai jo sahiheen mein unse marvi hai. (Fathul baari safa no. 205 aur 206)
ab aap ye bataiye agar Hadees e Ayesha Razi Allahu Anha ka talluq taraweeh se nahi hai to ye hadees abu shaiba k ma'aariz kese ho gayi ab aap hafiz ibne hajar ki dono taqreero ko saamne rakhiye ek wo jo bataur e aetraaz aapne paish ki hai aur ek wo jo humne paish ki hai, nateeja iske siwa aur kuch nahi niklega k Hafiz ibne hajar ki tehqeeq mein hadees e Ayesha Razi Allahu Anha ka talluq dono se tha tahajjud se bhi aur taraweeh se bhi, yahi Ahle Hadees bhi kehta hai phir hafiz ibne hajar ki is taqreer se aapko kya faida pahuncha?
Teesra (3rd) Aetraaz: Agey safa no. 11 par kehte hai k allama ibne taimiyah aur allama shokaani wagaira taraweeh ka koi adad (yaani rakaat) Aap Sallallahu Alaihi Wa Sallam se saabit nahi hai.
Jawab: Humne aapke is aetraaz ka jawab bhi de diya hai k ulama ki tehqeeq ye hai k Aan Hazrat Sallallahu Alaihi Wa Sallam k fail (amal) se taraweeh ka adad maeen saabit hai aur wo hai 8 rakaat bila witr aur 11 rakaat maa witr. (Sahih Bukhari Kitabus Salatut Taraveeh Hadees no. 2013, Sahih Muslim Kitabus Salatul Musafireen Hadees no. 738, 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)
Chootha (4th) Aetraaz: Aur safa no. 11 par hi kehte hai Taraweeh ko kisi khaas adad mein munhasar karna (masalan ye kehna k taraweeh 11 ya 13 rakaat hi sunnat hai aur 11 ya 13 se zayada khilaaf e sunnat) ibne taimiyah k alfaaz mein khata hai aur shokaani k alfaaz mein aesi baat hai jiska saboot kisi hadees mein nahi hai.
Jawab: In rakato ko "sunnat" aur unpar zayadati ko "khilaf e sunnat" kehne se hamari muraad kya hai pehle wo samajhle: Sunnat kehne se hamari muraad ye hai k Aan Hazrat Sallallahu Alaihi Wa Sallam k fail (amal) se ye rakaat sabit ho, aur Khilaf E Sunnat se muraad ye hai k is se zayada fail e Nabvi Sallallahu Alaihi Wa Sallam se ba'sanad sahih saabit nahi hai, khilaf e sunnat se muraad adm jawaaz nahi hai
sunnat ki ye muraad Ibne Taimiyah aur Shokaani Rahimahullah wagairah ko khud tasleem hai wo maante hai k Aan Hazrat Sallallahu Alaihi Wa Sallam k fail (amal) se 11 ya 13 rakaat saabit hai:
Imam ibne taimiyah ne sirf 11 ya 13 ko fail e nabwi (yaani aapka amal) bataya hai. (Fatawa ibne Taimiyah jid 1 safa no. 148)
Allama Shokaani taraweeh k saboot mein hazrat Ayesha Razi Allahu anha wali hadees jo bukhari mein hai wo laate hai jo 11 rakaat hai phir behaqui mein ibne Abbas Razi Allahu Anhu wali 20 rakaat taraweeh laate hai phir kehte hai k imam behaqui ne abu shaiba ibraheem bin usman ko zaeef qaraar diya hai lihaza 20 rakaat wali hadees zaeef hai. (Nailul Autaar jild 2 safa no. 299)
Hanafi pehle dhoka dene k liye imam ibne taimiyah aur shokaani ka aadha qaul nakal karte hai jab inse bhi ye baat sabit ho jati hai to kehte hai k ibne taimiyah k alfaaz mein khata hai aur shokani k alfaaz mein aesi baat hai jiska saboot hadees mein nahi hai, ye ibne taimiyah aur shokaani par bilkul galat tarjumani ki gayi hai is se maloom ye hua k inke nazdeek bhi sunnat 8 hi rakaat hai.
is baare mein hum ye kahenge k 8 rakaat ko azeem hanafi ulama imam muhammad, ibne hamaam, ibne najeem, tahtaawi, allama aeni, mulla ali qari, zaili wagaira ne tasleem kiya hai ab zara ye bataiye k hadees k mana wa madlool ko samajhne ka saleekha inko tha ya molana habibur rahmaan aazmi ko?
Paanchva (5th) Aetraaz: Safa no. 19 par: Agar bil farz is hadees ka talluq taraweeh hi se hai to bhi is se hargiz saabit nahi ho sakta k Aan Hazrat Sallallahu Alaihi Wa Sallam ne 11 se zayada taraweeh nahi padhi, is liye k Hazrat Ayesha Razi Allahu Anha ne ek doosri sahih hadees mein ye bhi farmaya hai k Aap Sallallahu Alaihi Wa Sallam 13 rakaat padhte they, to Ahle Hadees ka ye dawa k Aap Sallallahu Alaihi Wa Sallam ne maa vitr 11 rakaat se zayada nahi padha sabit nahi.
Jawaab: jo aetraaz taraweeh par kiya ja raha hai wahi aetraaz phir tahajjud par hi hota hai kyunki Hazrat Ayesha Razi Allahu Anha ne kaha k aap ramazaan aur gair ramazaan 11 se zayada nhi padhte they,
Allama aeni hanfi kehte hai: Allama aeni ne Allah k Rasool Sallallahu Alaihi Wa Sallam ka 11 rakaat se zayada padhna tajweez nahi kiya hai aur farmaya k jis riwayat mein 13 rakaat ka padhna aya hai usme fajr ki sunnat bhi shaamil hai, lekin aap ne kabhi kabhi sunnat e fajr k alawa bhi 13 rakaat padhi hai chunkey unme se awwal ki 2 rakaatey Aap halki padhte they (Mulim Hadees no. 767) aur aapne farmaya k awwal ki 2 rakaat halki padhni chahiye (Muslim Hadees no. 768) lihaza kabhi un rakato ko shumaar kiya jata to rakaat 13 ho jati aur kabhi unko nahi shumaar kiya jata to rakaat 11 hi rehti. (Umdatul Qaari Hadees no. 1147)
Hafiz ibne hajar kehte hai: ho sakta hai k Hazrat Ayesha Razi Allahu Anha ne is mein isha ki sunnat ko bhi salatul layl mein shumar kiya ho, kyunki Aap Sallallahu Alaihi Wa Sallam usko bhi ghar hi mein padha karte they, ya ye kaha jaye k Hazrat Ayesha Razi Allahu Anha ka bayan hai k Aap Sallallahu Alaihi Wa Sallam salatul layl ka iftatah rakatain khafifatain se farmate they, is liye abu salma an ayesha Razi Allahu Anha ki jis riwayat mein 11 rakaatey ka hasr hai, isme rakatain khafifatain k alawa lambi lambi rakaatey muraad hai. (Fathul Baari baab kaifa salatul layl wa kum kana nabiu Sallallahu Alaihi Wa Sallam yusalli bil layl)
Aur jis riwayat mein 13 rakaat ka zikr hai un dono halki aur iftaahi rakaato ko bhi mila liya gaya hai (joy a to isha se pehle ki sunnat thi ya fajr ki sunnat) is tarah un dono riwayto mein bila takaluff tatbeeq ho jati hai, is tojeeh ki baabat hafiz ibne hajar rahimahullah ne likha meri nazar mein yahi rajeh hai goya tahajjud aur taraweeh ki asal rakaat 8 hi hai 2 khafeef rakatey mubaadi se hai unko shumaar kiya jaye to 13 ho jaye warna 11 hi rahe. (Fathul Baari baab kaifa salatul layl wa kum kana nabiu Sallallahu Alaihi Wa Sallam yusalli bil layl)
Chatha (6th) Aetraaz: Hazrat Ayesha Razi Allahu Anha ki is hadees ka pehle faqrah "Aap ramazaan aur gair ramazaan mein 11 rakaat se zayada nahi padhte they" zara mubham hai, magar doosre faqrey se is ibhaam ko door karke 11 se zayada na padhne ki ek soorat maeen kardi hai na 7 na 9 balke 11 padhte they aur ye k witr ki teen rakatey padhte they, na us se kam aur na us se zayada, aur aapka daaimi mamool 11 rakaat padhne ka is tarah tha k pehle 4, 4 rakatey ek salaam se padhte they phir witr ki 3 rakatey ek salaam se padhte they. (safa no. 21)
Jawab: Agar molana ne hadees kisi Ahle Hades se padhi hoti to ye aetraaz hargiz na karte, Hairat hai k jis mazmoon ko hadees ka ek mubtadi taalib e ilm samajh sakta hai usko ek "Muhaddis" samajhne se kaasir hai
Hazrat Ayesha Razi Allahu Anha khud bayan karti hai k Rasool Allah Sallallahu Alaihi Wa Sallam 7 bhi padhte they 9 bhi aur 11 bhi, ab aap Rasool Allah Sallallahu Alaihi Wa Sallam k isi amal ko saamne rakh kar Hazrat Ayesha Razi Allahu Anha ki riwayat k aap 11 se "zayada" nahi padhte they, masalan 20, 30, 36 wagaira ki nafi kar rahi hai na k 11 se kam ki.
Hazrat Ayesha Razi Allahu Anha ne un rakaat k ada karne ki jo kefiyat bayan ki hai wo in teeno aadaad mein se sirf ek adad ki hai yaani 11 ki kyunki in teeno adad mein se aap ka zayada amal 11 par hi tha, 7 aur 9 ki kefiyat ki maukey par nahi batayi.
pehle fiqreh mein to sarahat hai k 11 se zayada nahi padhte they, lekin kya doosre fiqreh mein bhi is kism ki koi sarahat hai k ada e rakaat ki ye kefiyat daimi thi? agar nahi hai aur yaqeenan nahi hai to is kefiyat ka dawaam kese laazim aya?
agar rakaat ki tadaad 11 se zayada na rahi ho (hadees mein is ki sarahat nahi hai k aap 4 rakaat par hi salam pherte they) lekin ada ki kefiyat kabhi ye rahi ho k 4, 4 rakaatey ek salaam se padhi ho aur kabhi ye rahi ho k 2, 2 rakaato par salaam phera ho, isi tarah kabhi witr ki 3 rakaatey ek hi salam k saath padhi ho aur kabhi 2 salaam se, isi waaste muhadees ne doosre fiqreh ko in dono soorato ka mohtamil banaya hai, qurb aur baad ka fark ho sakta hai, khata aur sawaab ka nahi.
Hazrat Ayesha Razi Allahu Anha ki doosri riwayat se ye saabit hota hai k ye kefiyat daimi na thi: Hazat Ayesha Razi Allahu Anha kehti hai k Rasool Allah Sallallahu Alaihi Wa Sallam ne 11 rakatey kabhi is tarah padhi k 2, 2 rakaato par salaam pherte they aur phir witr ek rakaat padhte they. (Sahih Muslim Hadees no. 736)
Iske alawa doosri sooratey bhi Hazrat Ayesha Razi Allahu Anha aur doosre sahaba Razi Allahu Anhum se sahih hadees mein marvi hai magar tadaad k mutalliq kisi sahih hadees mein nahi hai k Aap Sallallahu Alaihi Wa Sallam ne kabhi bhi 11 ya 13 se zayada rakaat padhi ho, isi tarah witr Ahle Hadees 1 rakaat bhi padhte hai aur 3 rakaat bhi aur jab 3 rakaat padhte hai to kabhi 2 salaam se aur kabhi ek salam aur ek tashahud se kyunki ye sab sooratey sahih aru marfoo riwayat se saabit hai, hadees ka ek adna taalib e ilm bhi in baato ko jaanta hai magar hairat hai k "Muhaddis" sahab in se bekhabar hai ya maante hi nahi hai.
Bismillahirrahmanirraheem
8 rakaat k saboot k zail mein humne 3 hadeese paish ki hai pehli hadees jo Hazrat Ayesha Razi Allahu Anha se marvi hai jisme Hazrat Ayesha Razi Allahu Anha ne kaha k Allah k Rasool Allah Sallallahu Alaihi Wa Sallam Ramazaan aur gair ramaazaan mein 11 rakaat se zayada nahi padhte they. (Bukhari Kitabus Salatut Taraweeh Hadees no. 2013, Muslim Kitabus Salatul Musafireen Hadees no. 738)
Us par kayi aetraaz kiye gaye hai jo darz e zail hai.
Pehla (1st) Aetraaz: Habibur Rahman Aazmi apni kitab rakatut taraweeh k safa no. 18 par likhta hai: Ahle Hadees ka ye istadlaal bilkul be mahal hai aur kisi tarah saabit nahi, awwalan iske k guftagu taraweeh ki rakaat mein hai aur taraweeh khaas ramazaan ki namaz hai, jesa k ibne hajar, hafiz abdullah gazipuri aur qastalaani ne likha hai, aur hadees e Ayesha Razi Allahu Anha mein us namaz ka zikr hai jo gair ramazaan mein bhi padhi jaati thi to isko taraweeh aur Ahle Hadees k mad'aa se kya talluq hai?
Jawab: Molana ne yaha bhi hadees k shuru k alfaaz maslahatan hazaf kar diye hai, shuru k hissey se maloom hota hai k Hazrat Ayesha Razi Allahu Anha se sawal kiya tha: yaani ramazaan shareef mein Rasool Allah Sallallahu Alaihi Wa Sallam ki raat ki namaz kya kefiyat thi?, sayil ne khaas ramazaan ki namaz ki baabat sawal kiya tha aur baqaul aapke "Taraweeh khaas ramazan ki namaz hai" to goya in alfaaz k sayil ne "Taraweeh" ki baabat pucha tha.
Ab 2 hi sooratey hai ya to ye kahiye k Hazrat Ayesha Razi Allahu Anha ka jawab sawal k mutabiq nahi tha, sayil ne taraweeh ka haal daryaft kiya tha, Aur Hazrat Ayesha Razi Allahu Anha ne usko tahajjud ka haal bataya, ya ye kahiye tahajjud k saath taraweeh ka koi lagao nahi ye dono namazey alag alag hai.
Ya ye kahiye k nahi Ayesha Razi Allahu Anha ka jawab sawaal k mutabiq tha, yaani sayil ne agarchey ramazaan ki namaz (taraweeh) ki baabat sawal kiya tha magar Hazrat Ayesha Razi Allahu Anha ne usko gari ramazaan (taraveeh aur tahajjud) dono ki namazo ka haal bataya, kyunki taraweeh aur tahajjud dono be lagao nahi hai balkey wahi namaz jo gair ramazaan mein tahajjud kahi jaati hai uska naam ramazaan mein taraveeh hai.
Aap zidd aur inaad mein pehli surat ko ikhtiyaar kare to karle magar Ahle Hadees usko gawara nahi kar sakte, unke nazdeek Ayesha Siddiqa Razi Allahu Anha jesi sahib e fazl wa kamaal shaksiyat k mutalliq uska tassawur bhi jayez nahi hai k sawal kuch aur pucha ho aur jawab kuch aur diya ho, lihaza yaha doosri hi soorat mutaeen hai ab jab ye soorat mutaeen hai to Ahle Hadees ka mad'aa saabit aur istadlaal bilkul sahih hai.
Doosra (2nd) Aetraaz: Is hadees ko tahajjud qaraar de kar hafiz ibne hajar ka qaul paish kiya jata hai k wo Hazrat Ayesha Razi Allahu Anha k is bayan ko tahajjud se mutalliq qaraar de kar tahajjud ma vitr ki rakaato k 11 hone ki hikmat zikr ki hai (is se mera maksad ye hai k is hadees ka tahajjud k baab mein hona saabit hai)
Jawab: Agar itna hi maqsad tha phir itni fuzool daraazi se kya hasil?, kaun kehta hai k ye hadees tahajjud k baab mein nhi hai, hum to ye maante hai k is hadees hadees ka talluq baab tahajjud aur baab taraweeh dono se hai isi liye Ameerul Momineen bil Hadees Hazrat Imam Bukhari Rahimahullah ne is hadees ko in dono abwaab k zail mein zikr kiya hai Imam bukhari jese azeem muhaddis ye jaante hai k is hadees ka talluq tahajjud aur taraweeh dono se hai tabhi unhone ye hadees kitabut tahajjud aur kitabus salatut taraweeh dono kitabo mein bayan ki hai (Mohtaaj e daleel to aapka ye daawa hai k is hadees ka talluq taraweeh se nahi hai iski aapne koi daleel nahi di, in shaa Allah qayamat tak bhi nahi de paoge)
Agar aap ye samajhte hai k hafiz ibne hajar k kaul ka mansha ye hai k Hadees e Ayesha Razi Allahu Anha ka talluq taraweeh se nhi hai to ye aapki bahut badi bhool hai, Hafiz ibne hajar is baat k qayil nahi they iska sabse bada saboot ye hai k yahi hafiz ibne hajar jinhone Hazrat Ibne Abbaas Razi Allahu Anhu ki us hadees ko jo ba riwayat abu shaiba 20 rakaat taraweeh k saboot mein paish ki jaati hai: 2 wajah se majrooh hai ek to ye k uski asnaad zaeef hai aur doosri k ye Hazrat Ayesha Razi Allahu Anha ki us sahih hadees k mukhalif hai jo sahiheen mein unse marvi hai. (Fathul baari safa no. 205 aur 206)
ab aap ye bataiye agar Hadees e Ayesha Razi Allahu Anha ka talluq taraweeh se nahi hai to ye hadees abu shaiba k ma'aariz kese ho gayi ab aap hafiz ibne hajar ki dono taqreero ko saamne rakhiye ek wo jo bataur e aetraaz aapne paish ki hai aur ek wo jo humne paish ki hai, nateeja iske siwa aur kuch nahi niklega k Hafiz ibne hajar ki tehqeeq mein hadees e Ayesha Razi Allahu Anha ka talluq dono se tha tahajjud se bhi aur taraweeh se bhi, yahi Ahle Hadees bhi kehta hai phir hafiz ibne hajar ki is taqreer se aapko kya faida pahuncha?
Teesra (3rd) Aetraaz: Agey safa no. 11 par kehte hai k allama ibne taimiyah aur allama shokaani wagaira taraweeh ka koi adad (yaani rakaat) Aap Sallallahu Alaihi Wa Sallam se saabit nahi hai.
Jawab: Humne aapke is aetraaz ka jawab bhi de diya hai k ulama ki tehqeeq ye hai k Aan Hazrat Sallallahu Alaihi Wa Sallam k fail (amal) se taraweeh ka adad maeen saabit hai aur wo hai 8 rakaat bila witr aur 11 rakaat maa witr. (Sahih Bukhari Kitabus Salatut Taraveeh Hadees no. 2013, Sahih Muslim Kitabus Salatul Musafireen Hadees no. 738, 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)
Chootha (4th) Aetraaz: Aur safa no. 11 par hi kehte hai Taraweeh ko kisi khaas adad mein munhasar karna (masalan ye kehna k taraweeh 11 ya 13 rakaat hi sunnat hai aur 11 ya 13 se zayada khilaaf e sunnat) ibne taimiyah k alfaaz mein khata hai aur shokaani k alfaaz mein aesi baat hai jiska saboot kisi hadees mein nahi hai.
Jawab: In rakato ko "sunnat" aur unpar zayadati ko "khilaf e sunnat" kehne se hamari muraad kya hai pehle wo samajhle: Sunnat kehne se hamari muraad ye hai k Aan Hazrat Sallallahu Alaihi Wa Sallam k fail (amal) se ye rakaat sabit ho, aur Khilaf E Sunnat se muraad ye hai k is se zayada fail e Nabvi Sallallahu Alaihi Wa Sallam se ba'sanad sahih saabit nahi hai, khilaf e sunnat se muraad adm jawaaz nahi hai
sunnat ki ye muraad Ibne Taimiyah aur Shokaani Rahimahullah wagairah ko khud tasleem hai wo maante hai k Aan Hazrat Sallallahu Alaihi Wa Sallam k fail (amal) se 11 ya 13 rakaat saabit hai:
Imam ibne taimiyah ne sirf 11 ya 13 ko fail e nabwi (yaani aapka amal) bataya hai. (Fatawa ibne Taimiyah jid 1 safa no. 148)
Allama Shokaani taraweeh k saboot mein hazrat Ayesha Razi Allahu anha wali hadees jo bukhari mein hai wo laate hai jo 11 rakaat hai phir behaqui mein ibne Abbas Razi Allahu Anhu wali 20 rakaat taraweeh laate hai phir kehte hai k imam behaqui ne abu shaiba ibraheem bin usman ko zaeef qaraar diya hai lihaza 20 rakaat wali hadees zaeef hai. (Nailul Autaar jild 2 safa no. 299)
Hanafi pehle dhoka dene k liye imam ibne taimiyah aur shokaani ka aadha qaul nakal karte hai jab inse bhi ye baat sabit ho jati hai to kehte hai k ibne taimiyah k alfaaz mein khata hai aur shokani k alfaaz mein aesi baat hai jiska saboot hadees mein nahi hai, ye ibne taimiyah aur shokaani par bilkul galat tarjumani ki gayi hai is se maloom ye hua k inke nazdeek bhi sunnat 8 hi rakaat hai.
is baare mein hum ye kahenge k 8 rakaat ko azeem hanafi ulama imam muhammad, ibne hamaam, ibne najeem, tahtaawi, allama aeni, mulla ali qari, zaili wagaira ne tasleem kiya hai ab zara ye bataiye k hadees k mana wa madlool ko samajhne ka saleekha inko tha ya molana habibur rahmaan aazmi ko?
Paanchva (5th) Aetraaz: Safa no. 19 par: Agar bil farz is hadees ka talluq taraweeh hi se hai to bhi is se hargiz saabit nahi ho sakta k Aan Hazrat Sallallahu Alaihi Wa Sallam ne 11 se zayada taraweeh nahi padhi, is liye k Hazrat Ayesha Razi Allahu Anha ne ek doosri sahih hadees mein ye bhi farmaya hai k Aap Sallallahu Alaihi Wa Sallam 13 rakaat padhte they, to Ahle Hadees ka ye dawa k Aap Sallallahu Alaihi Wa Sallam ne maa vitr 11 rakaat se zayada nahi padha sabit nahi.
Jawaab: jo aetraaz taraweeh par kiya ja raha hai wahi aetraaz phir tahajjud par hi hota hai kyunki Hazrat Ayesha Razi Allahu Anha ne kaha k aap ramazaan aur gair ramazaan 11 se zayada nhi padhte they,
Allama aeni hanfi kehte hai: Allama aeni ne Allah k Rasool Sallallahu Alaihi Wa Sallam ka 11 rakaat se zayada padhna tajweez nahi kiya hai aur farmaya k jis riwayat mein 13 rakaat ka padhna aya hai usme fajr ki sunnat bhi shaamil hai, lekin aap ne kabhi kabhi sunnat e fajr k alawa bhi 13 rakaat padhi hai chunkey unme se awwal ki 2 rakaatey Aap halki padhte they (Mulim Hadees no. 767) aur aapne farmaya k awwal ki 2 rakaat halki padhni chahiye (Muslim Hadees no. 768) lihaza kabhi un rakato ko shumaar kiya jata to rakaat 13 ho jati aur kabhi unko nahi shumaar kiya jata to rakaat 11 hi rehti. (Umdatul Qaari Hadees no. 1147)
Hafiz ibne hajar kehte hai: ho sakta hai k Hazrat Ayesha Razi Allahu Anha ne is mein isha ki sunnat ko bhi salatul layl mein shumar kiya ho, kyunki Aap Sallallahu Alaihi Wa Sallam usko bhi ghar hi mein padha karte they, ya ye kaha jaye k Hazrat Ayesha Razi Allahu Anha ka bayan hai k Aap Sallallahu Alaihi Wa Sallam salatul layl ka iftatah rakatain khafifatain se farmate they, is liye abu salma an ayesha Razi Allahu Anha ki jis riwayat mein 11 rakaatey ka hasr hai, isme rakatain khafifatain k alawa lambi lambi rakaatey muraad hai. (Fathul Baari baab kaifa salatul layl wa kum kana nabiu Sallallahu Alaihi Wa Sallam yusalli bil layl)
Aur jis riwayat mein 13 rakaat ka zikr hai un dono halki aur iftaahi rakaato ko bhi mila liya gaya hai (joy a to isha se pehle ki sunnat thi ya fajr ki sunnat) is tarah un dono riwayto mein bila takaluff tatbeeq ho jati hai, is tojeeh ki baabat hafiz ibne hajar rahimahullah ne likha meri nazar mein yahi rajeh hai goya tahajjud aur taraweeh ki asal rakaat 8 hi hai 2 khafeef rakatey mubaadi se hai unko shumaar kiya jaye to 13 ho jaye warna 11 hi rahe. (Fathul Baari baab kaifa salatul layl wa kum kana nabiu Sallallahu Alaihi Wa Sallam yusalli bil layl)
Chatha (6th) Aetraaz: Hazrat Ayesha Razi Allahu Anha ki is hadees ka pehle faqrah "Aap ramazaan aur gair ramazaan mein 11 rakaat se zayada nahi padhte they" zara mubham hai, magar doosre faqrey se is ibhaam ko door karke 11 se zayada na padhne ki ek soorat maeen kardi hai na 7 na 9 balke 11 padhte they aur ye k witr ki teen rakatey padhte they, na us se kam aur na us se zayada, aur aapka daaimi mamool 11 rakaat padhne ka is tarah tha k pehle 4, 4 rakatey ek salaam se padhte they phir witr ki 3 rakatey ek salaam se padhte they. (safa no. 21)
Jawab: Agar molana ne hadees kisi Ahle Hades se padhi hoti to ye aetraaz hargiz na karte, Hairat hai k jis mazmoon ko hadees ka ek mubtadi taalib e ilm samajh sakta hai usko ek "Muhaddis" samajhne se kaasir hai
Hazrat Ayesha Razi Allahu Anha khud bayan karti hai k Rasool Allah Sallallahu Alaihi Wa Sallam 7 bhi padhte they 9 bhi aur 11 bhi, ab aap Rasool Allah Sallallahu Alaihi Wa Sallam k isi amal ko saamne rakh kar Hazrat Ayesha Razi Allahu Anha ki riwayat k aap 11 se "zayada" nahi padhte they, masalan 20, 30, 36 wagaira ki nafi kar rahi hai na k 11 se kam ki.
Hazrat Ayesha Razi Allahu Anha ne un rakaat k ada karne ki jo kefiyat bayan ki hai wo in teeno aadaad mein se sirf ek adad ki hai yaani 11 ki kyunki in teeno adad mein se aap ka zayada amal 11 par hi tha, 7 aur 9 ki kefiyat ki maukey par nahi batayi.
pehle fiqreh mein to sarahat hai k 11 se zayada nahi padhte they, lekin kya doosre fiqreh mein bhi is kism ki koi sarahat hai k ada e rakaat ki ye kefiyat daimi thi? agar nahi hai aur yaqeenan nahi hai to is kefiyat ka dawaam kese laazim aya?
agar rakaat ki tadaad 11 se zayada na rahi ho (hadees mein is ki sarahat nahi hai k aap 4 rakaat par hi salam pherte they) lekin ada ki kefiyat kabhi ye rahi ho k 4, 4 rakaatey ek salaam se padhi ho aur kabhi ye rahi ho k 2, 2 rakaato par salaam phera ho, isi tarah kabhi witr ki 3 rakaatey ek hi salam k saath padhi ho aur kabhi 2 salaam se, isi waaste muhadees ne doosre fiqreh ko in dono soorato ka mohtamil banaya hai, qurb aur baad ka fark ho sakta hai, khata aur sawaab ka nahi.
Hazrat Ayesha Razi Allahu Anha ki doosri riwayat se ye saabit hota hai k ye kefiyat daimi na thi: Hazat Ayesha Razi Allahu Anha kehti hai k Rasool Allah Sallallahu Alaihi Wa Sallam ne 11 rakatey kabhi is tarah padhi k 2, 2 rakaato par salaam pherte they aur phir witr ek rakaat padhte they. (Sahih Muslim Hadees no. 736)
Iske alawa doosri sooratey bhi Hazrat Ayesha Razi Allahu Anha aur doosre sahaba Razi Allahu Anhum se sahih hadees mein marvi hai magar tadaad k mutalliq kisi sahih hadees mein nahi hai k Aap Sallallahu Alaihi Wa Sallam ne kabhi bhi 11 ya 13 se zayada rakaat padhi ho, isi tarah witr Ahle Hadees 1 rakaat bhi padhte hai aur 3 rakaat bhi aur jab 3 rakaat padhte hai to kabhi 2 salaam se aur kabhi ek salam aur ek tashahud se kyunki ye sab sooratey sahih aru marfoo riwayat se saabit hai, hadees ka ek adna taalib e ilm bhi in baato ko jaanta hai magar hairat hai k "Muhaddis" sahab in se bekhabar hai ya maante hi nahi hai.
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