8 RAKAAT TARAWEEH KI TEESRI HADEES PAR AETRAZAAT AUR USKA JAWAB
Bismillahirrahmanirraheem
Humne 8 rakaat taraweeh k zail mein teesri hadees paish ki thi Hazrat Ubey ibne kaab Razi Allahu Anhu ki us par bhi aetraaz lagaye gaye hai hadees is tarah hai - Hazrat Jaabir Razi Allahu Anhu se riwayat hai k ubey bin Kaab Razi Allahu Anhu Rasool Allah Sallallahu Alaihi Wa Sallam ki khidmat mein aye aur kaha Ae Allah k Rasool Sallallahu Alaihi Wa Sallam!, raak ko mene (apni samajh se) ek kaam kar diya ye ramazaan k maheene ka waqiya hai, Aan Hazrat Sallallahu Alaihi Wa Sallam ne pucha kya baat hai?, Hazrat Ubay bin Kaab Razi Allahu Anhu ne kaha k mere ghar ki aurato ne kaha k hum loogo ko Quran yaad nahi hai lihaza taraveeh ki namaz aap ghar par hi padhey hum aap ke pichey padh lenge chunanchey mene unko 8 rakaat aur uske baad witr k saath namaz padha di, Aan Hazrat Sallallahu Alaihi Wa Sallam khamoosh reh gaye aur aesa maloom hua k Aap Sallallahu Alaihi Wa Sallam ne usko pasand farmaya. (Musnad Abi Yaalaa Hadees no. 1801, Majmua uz zawaid jid 2 safa no. 74, ibne nasrul maroozi fi qayamul layil safa no. 90, Mukhtasar qayamul layil safa no. 217)
Pehla (1st) Aetrazaat: Iski sanad wahi hai jo Hazrat Jaabir Razi Allahu Anhu ki mazkoora bala hadees ki sanad hai, yaani uske bhi raavi wahi Hazrat Esa bin jaariya hai jiska mufassal haal hum bayan kar chukey hai, lihaza ye riwayat bhi qabil e ehtajaaj wa istadlaal nahi hai. (Rakaat no. 34)
Jawab: Esa bin jaariya par jitni bhi jarhey ki gayi hai aur un jarho k saath unki jo tadeel wa toseeq ki gayi hai un dono ka mufassal haal muhadiseen k qawaid wa usool ki rooshni mein hum aapko bata chukey hai aur acchi tarah ye saabit kar diya hai k esa par ki gayi jarhey sab gair maqbool aur unke muqabila mein unki tadeel wa toseeq hi maqbool wa motabar hai, lihaza jis tarah unki pehli riwayat (khud akabir ulama e hanfiya k aetraaf wa tasleem k mutabiq) qaabil e ehtajaaj wa istadlaal hai, isi tarah unki ye doosri riwayat bhi bila shuba qabil e ehtajaaj wa istadlaal hai aur aapke saare aetrazaat mehaz zidd aur inaad par mabni hai.
Tambeeha: Esa bin jaariya ki pehli riwayat k zaeef aur munkir hone ki ek daleel hanafi hazraat ne ye bhi di thi k hafiz zahbi ne usko meezanul aetadaal mein zikr kiya hai "unki aadat hai k wo is kitaab mein majrooh raavi ka zikr karte hai, agar uski riwayat mein koi munkir riwayat hoti hai to us munkir riwayat ko bhi zikr karte hai". (Rakatut Taraweeh safa no. 29)
Jawab: Molana k mutabik esa bin jaariya "majrooh" raavi hai aur hafiz zahbi ne meezanul aetadaal mein uska zikr bhi kiya hai, lekin uski "munkir riwayat" mein is (waqiya ubey bin kaab Razi Allahu Anhu wali) riwayat ko unhone is kitaab mein zikr nahi kiya, to molana k bayan k mutabik is se saabit hota hai k hafiz zahbi k nazdeek esa bin jaariya ki ye riwayat is ki zaeef aur munkir riwayat mein se nahi hai, balke sahih mehfooz aur qabil e hujjat hai.
Doosra (2nd) Aetrazaat: Hazrat Ubey bin kaab Razi Allahu Anhu k is waqiye ko taraweeh se mutalliq qaraar dena bilkul be daleel hai, riwayat k kisi ek lafz se bhi saabit nahi hota k ye taraweeh ka waqiya hai balkey iska ghar k andar ka waqiya hona is baat ka qawi qareena hai k wo tahajjud wa waqiya hai. (Rakaat safa no. 36)
Jawab: Jab is riwayat mein "fi ramazaan" ka lafz ba'saraahat mojood hai to ab kyu kaha jaye k ye tahajjud ka waqiya hai ya taraweeh ka, is liye k tahajjud fi ramazaan aur taraweeh ye dono ek hi hai, sirf naam aur tabeer ka fark hai, jesa k pehle saabit kiya ja chuka hai.
Afsoos to aap jeso par hai k aapne is par koi tawajjoh na di k Hazrat Ubey bin Kaab Razi Allahu Anhu ne ye namaz ba'jamaat ada ki thi aur jamaat bhi tadaayi aur ehtamaam k saath thi, ye na tha k unhone munfarad (akele) namaz shuru ki aur pichey se koi aa kar mil gaya ho, aur hanafi fiqah ki rooh se gair taraweeh mein aesi jamaat makrooh hai, Fatawa e Qaazi khan k hawaley se ye ibarat hum pehle bhi nakal kar chuke hai hai k taraweeh k siwa doosri nafil namaz ba'jamaat k saath ada karna hanfiyo k nazdeek makrooh hai, Molana rasheed ahmad gangoohi likhte hai: "in k (yaani hanfiyo) k nazdeek jamaat nafil ba'tadaayi makrooh hai". (Ar raai najeeh safa no. 13) aur isi kitab mein doosri jagah likhte hai "Rasool Allah Sallallahu Alaihi Wa Sallam tahajjud ko hamesha munfardan padhte they, kabhi tadaayi jamaat nahi farmayi, agar koi shaks aa khada ho to mazaika nahi". (Safa no. 4)
Ab ya to ye kahiye k Hazrat Ubey bin kaab Razi Allahu Anhu ki ye namaz jo unhone apne ghar k andar ba'jamaat ada ki thi aur jiski ittela Rasool Allah Sallallahu Alaihi Wa Sallam ko hui to us par Aap ne koi inkaar nahi farmaya, tahajjud aur taraweeh dono thi (jesa k Ahle Hadees kehte hai) to aapka ye dawa baatil hua k Hazrat Ubey bin Kaab Razi Allahu Anhu k is waqiye ko taraweeh se mutalliq qaraar dena mehaz ta'hukm aur bilkul be'daleel hai
Ya ye kahiye k Hazrat Ubey bin Kaab Razi Allahu Anhu ki ye namaz ba'jamaat sirf tahajjud thi (taraweeh nahi thi) to phir fiqah e hanfi ka masla galat saabit hua k taraweeh k siwa nafil ba'jamaat makrooh hai, kyunki jo amal Rasool Allah Sallallahu Alaihi Wa Sallam k qaul ya fail ya taqreer se saabit ho wo makrooh sharai kese ho sakta hai?
Aur aapka ye kehna k "iska ghar k andar ka waqiya hona is baat ka qawi qareena hai k wo tahajjud ka waqiya hai", khud apne mazhab k masail se na waqfiyat par mabni hai, fiqah hanafi ka masla hai: Koi shaks be jamaat k padhey ya auratey apne gharo mein tanha padhey to taraweeh ada ho jayegi. (Aalamgiri jild 1 safa no. 16)
Hazrat Ubey bin Kaab Razi Allahu Anhu ka ye waqiya bhi ghar k andar aurato k saath padhne ka hai jab ghar k andar tanha padhne se taraweeh ho sakti hai to ba'jamaat padhne ki soorat mein wo taraweeh kyu nahi ho sakti?, balkey fiqah e hanafi ki rooh se to ye is baat ka qawi qareena hai k wo waqiya tahajjud ka nahi taraweeh ka hai.
Teesra (3rd) Aetrazaat: Iske baad mujhko ye bhi guzarish karna hai k taraweeh to bila e taaq, yahi muhaqqaq nahi hai k ye ramazaan ka waqiya hai. (safa no. 26)
Jawab: Hadees se to ye saaf pata chal raha hai k ye ramazaan ka waqiya hai lekin taqleedi jamhoor aur maslaki asbiyat ki zidd mein agar koi shaks ye tahayya karle k hadees ko na'qabil e qubool aur na'qabil e amal saabit karna hai takey is se apni jaan choot jaye tab to baat doosri hai phir to zaahir k khilaf aur siyaaq wa sibaaq ko bila e taaq rakh kar jese jese bhi be'saboot ehtamalaat paida ki jaye aur jesi jesi bhi be'daleel jarhey nikali jaye wo kuch baeed nahi hai.
Chootha (4th) Aetrazaat: Jisne is waqiye ki riwayat mein fi ramazaan ka lafz bool diya hai wo apni taraf se izafa hai aur asal riwayat se ek za'id baat hai.
Jawab: Hazrat Jaabir Razi Allahu Anhu ne bayan kiya k Ubey bin Kaab Razi Allahu Anhu ramazaan mein Rasool Allah Sallallahu Alaihi Wa Sallam ki khidmat mein aye aur kaha ka Ae Allah K Rasool Sallallahu Alaihi Wa Sallam! mujhse raat ek baat ho gayi hai, Aapne farmaya kya baat ho gayi hai ae Ubey? is riwayat k zahir siyaaq k lihaaz se kaun keh sakta hai k fi ramazaan ka lafz Hazrat Jaabir Razi Allahu Anhu ka bayan nahi hai balke kisi doosre raawi ka apni taraf se izafa hai?, iske alawa majmua uz zawahid k hawaley se tohfatul ahwaazi mein bhi fi ramazaan ka lafz mojood hai. (Tohfatul Ahwaazi jild 2 safa no. 74)
is riwayat se saaf zahir hota hai k ubey bin kaab Razi Allahu Anhu k alawa is ko kisi doosre ravi ka izafa qaraar dena mehaz zabardast ki baat hai.
Paanchwa (5th) Aetrazaat: Yaani istalaahey muhadiseen mein fi ramazaan ka lafz is riwayat mein madarg hai, iski daleel ye hai k Hazrat Jaabir Razi Allahu Anhu ki ye riwayat musnad ahmad safa no. 115 jild 5 (zayadaat abdullah) mein bhi mojood hai aur is mein ramazaan ka izafa qata'an zikr nahi hai.
Jawab: Isi liye to humne pehle hi kaha tha k ye mehaz ek zabardasti ki baat hai is waqt zair e behas Hazrat Ubey bin Kaab Razi Allahu Anhu ka waqiya hai aur musnad ahmad ki riwayat mein Hazrat Ubey bin Kaab Razi Allahu Anhu ka nahi balkey kisi doosre sahabi ka waqiya bayan kiya gaya hai phir isko Hazrat Ubey bin Kaab Razi Allahu Anhu k waqiye k saath joodna zabardasti nahi to kya hai?
Saaf zahir hai k ye Hazrat Ubey bin Kaab Razi Allahu Anhu k alawa kisi doosre sahabi ka waqiya hai, neez dono rawiyo mein fark ki ek wajah ye bhi hai k Hazat Ubey bin Kaab Razi Allahu Anhu ka zair e behas waqiya musnad jaabir se hai aur musnad ahmad wali riwayat musnad ubey bin kaab se hai, lihaza dono ko ek qaraar dena mehaz dhaandhli hai
Aur agar bil fard maan bhi liya jaye k ye dono waqiye ek hi hai to dono riwayato mein sirf ittalaaq aur taqleed ka fark hai hanfiya ka ye masla e usool hai k haadsha wahid mein mutlaq ko muqayyad par mahmool kiya jayega, lihaza ye ikhtalaaf koi aesa ikhtalaaf nahi hai jo riwayat k liye kisi qadah ka mojoob ho.
Chatha (6th) Aetrazaat: Aur majmua uz zawahid mein jiske hawaley se tohfatul ahwaazi mein ye riwayat naqal hui hai us mein "yani fi ramazaan" ka lafz hai jiska matlab ya hai k hazrat Jaabir Razi Allahu Anhu ne ramazaan ka naam nahi liya tha aesa ya is se neechey ka koi raavi kehta hai k Jaabir Razi Allahu Anhu ki muraad ramazaan se thi.
Jawab: Majmua uz zawahid ki us riwayat k ibtidayi alfaaz humne abhi uper bayan kiye hai inpar ek martaba phir nigah daaley "yaani fi ramazaan" ka lafz jis siyaaq mein mazkoor hai is se saaf zaahir hai k ye Hazat Jaabir Razi Allahu Anhu ka hi kalaam hai Aesa ya is se niche k raavi ka bayan nahi hai, Hazrat Jaabir Razi Allahu Anhu ne Hazrat Ubey bin Kaab Razi Allahu Anhu ka ye waqiya bayan karte hue jab Ubey ka ye kalam naqal kiya jisme lailah hai to lailah ka ehtaam door karte hue Hazat Jaabir Razi Allahu Anhu ne bataya k Ubey ki muraad ramazaan ki raat hai, kyunki wo ramazaan hi mein Rasool Allah Sallallahu Alaihi Wa Sallam k paas waqiya bataney k liye aye they, jesa k qayamul layl wali riwayat se maloom hota hai, pas qatayi taur par ye keh dena k "Hazrat Jaabir Razi Allahu Anhu ne ramazaan ka naam nahi liya tha" mehaz ta'hukm aur bilkul be'saboot baat hai aur zahir siyaaq k qata'an khilaaf hai, is liye aese be'daleel ehtamalaat hargiz qabil e iltafaat nahi hai.
Saathva (7th) Aetrazaat: Ab rahi qayamul layl ki riwayat to is mein be shak ja'a ibi fi ramazaan ka lafz hai, lekin is mein koi shak nahi hai k wo raavi ka tasarruf hai. (Safa no. 37)
Jawab: Musnad Ahmad aur majmua uz zawahid ki jin riwayato ki bunyaad par aapne ye imarat khadi ki hai, humne sabit kar diya k wo bunyaad hi galat hai, lihaza is bunyaad par jo imarat khadi ki jayegi zahir hai k wo bhi galat hi hogi, ye lafz hargiz kisi raavi ka tasarruf nahi hai bilkey poorey waqiye ka raavi aur aeni shahid hazrat Jaabir Razi Allahu Anhu hi ka lafz ye bhi hai.
To maloom ye hua k hanafi hazraat ne in teeno sahih aur motabar hadeeso par jo aetraaz kiye they wo be'bunyaad sabit hue.
Bismillahirrahmanirraheem
Humne 8 rakaat taraweeh k zail mein teesri hadees paish ki thi Hazrat Ubey ibne kaab Razi Allahu Anhu ki us par bhi aetraaz lagaye gaye hai hadees is tarah hai - Hazrat Jaabir Razi Allahu Anhu se riwayat hai k ubey bin Kaab Razi Allahu Anhu Rasool Allah Sallallahu Alaihi Wa Sallam ki khidmat mein aye aur kaha Ae Allah k Rasool Sallallahu Alaihi Wa Sallam!, raak ko mene (apni samajh se) ek kaam kar diya ye ramazaan k maheene ka waqiya hai, Aan Hazrat Sallallahu Alaihi Wa Sallam ne pucha kya baat hai?, Hazrat Ubay bin Kaab Razi Allahu Anhu ne kaha k mere ghar ki aurato ne kaha k hum loogo ko Quran yaad nahi hai lihaza taraveeh ki namaz aap ghar par hi padhey hum aap ke pichey padh lenge chunanchey mene unko 8 rakaat aur uske baad witr k saath namaz padha di, Aan Hazrat Sallallahu Alaihi Wa Sallam khamoosh reh gaye aur aesa maloom hua k Aap Sallallahu Alaihi Wa Sallam ne usko pasand farmaya. (Musnad Abi Yaalaa Hadees no. 1801, Majmua uz zawaid jid 2 safa no. 74, ibne nasrul maroozi fi qayamul layil safa no. 90, Mukhtasar qayamul layil safa no. 217)
Pehla (1st) Aetrazaat: Iski sanad wahi hai jo Hazrat Jaabir Razi Allahu Anhu ki mazkoora bala hadees ki sanad hai, yaani uske bhi raavi wahi Hazrat Esa bin jaariya hai jiska mufassal haal hum bayan kar chukey hai, lihaza ye riwayat bhi qabil e ehtajaaj wa istadlaal nahi hai. (Rakaat no. 34)
Jawab: Esa bin jaariya par jitni bhi jarhey ki gayi hai aur un jarho k saath unki jo tadeel wa toseeq ki gayi hai un dono ka mufassal haal muhadiseen k qawaid wa usool ki rooshni mein hum aapko bata chukey hai aur acchi tarah ye saabit kar diya hai k esa par ki gayi jarhey sab gair maqbool aur unke muqabila mein unki tadeel wa toseeq hi maqbool wa motabar hai, lihaza jis tarah unki pehli riwayat (khud akabir ulama e hanfiya k aetraaf wa tasleem k mutabiq) qaabil e ehtajaaj wa istadlaal hai, isi tarah unki ye doosri riwayat bhi bila shuba qabil e ehtajaaj wa istadlaal hai aur aapke saare aetrazaat mehaz zidd aur inaad par mabni hai.
Tambeeha: Esa bin jaariya ki pehli riwayat k zaeef aur munkir hone ki ek daleel hanafi hazraat ne ye bhi di thi k hafiz zahbi ne usko meezanul aetadaal mein zikr kiya hai "unki aadat hai k wo is kitaab mein majrooh raavi ka zikr karte hai, agar uski riwayat mein koi munkir riwayat hoti hai to us munkir riwayat ko bhi zikr karte hai". (Rakatut Taraweeh safa no. 29)
Jawab: Molana k mutabik esa bin jaariya "majrooh" raavi hai aur hafiz zahbi ne meezanul aetadaal mein uska zikr bhi kiya hai, lekin uski "munkir riwayat" mein is (waqiya ubey bin kaab Razi Allahu Anhu wali) riwayat ko unhone is kitaab mein zikr nahi kiya, to molana k bayan k mutabik is se saabit hota hai k hafiz zahbi k nazdeek esa bin jaariya ki ye riwayat is ki zaeef aur munkir riwayat mein se nahi hai, balke sahih mehfooz aur qabil e hujjat hai.
Doosra (2nd) Aetrazaat: Hazrat Ubey bin kaab Razi Allahu Anhu k is waqiye ko taraweeh se mutalliq qaraar dena bilkul be daleel hai, riwayat k kisi ek lafz se bhi saabit nahi hota k ye taraweeh ka waqiya hai balkey iska ghar k andar ka waqiya hona is baat ka qawi qareena hai k wo tahajjud wa waqiya hai. (Rakaat safa no. 36)
Jawab: Jab is riwayat mein "fi ramazaan" ka lafz ba'saraahat mojood hai to ab kyu kaha jaye k ye tahajjud ka waqiya hai ya taraweeh ka, is liye k tahajjud fi ramazaan aur taraweeh ye dono ek hi hai, sirf naam aur tabeer ka fark hai, jesa k pehle saabit kiya ja chuka hai.
Afsoos to aap jeso par hai k aapne is par koi tawajjoh na di k Hazrat Ubey bin Kaab Razi Allahu Anhu ne ye namaz ba'jamaat ada ki thi aur jamaat bhi tadaayi aur ehtamaam k saath thi, ye na tha k unhone munfarad (akele) namaz shuru ki aur pichey se koi aa kar mil gaya ho, aur hanafi fiqah ki rooh se gair taraweeh mein aesi jamaat makrooh hai, Fatawa e Qaazi khan k hawaley se ye ibarat hum pehle bhi nakal kar chuke hai hai k taraweeh k siwa doosri nafil namaz ba'jamaat k saath ada karna hanfiyo k nazdeek makrooh hai, Molana rasheed ahmad gangoohi likhte hai: "in k (yaani hanfiyo) k nazdeek jamaat nafil ba'tadaayi makrooh hai". (Ar raai najeeh safa no. 13) aur isi kitab mein doosri jagah likhte hai "Rasool Allah Sallallahu Alaihi Wa Sallam tahajjud ko hamesha munfardan padhte they, kabhi tadaayi jamaat nahi farmayi, agar koi shaks aa khada ho to mazaika nahi". (Safa no. 4)
Ab ya to ye kahiye k Hazrat Ubey bin kaab Razi Allahu Anhu ki ye namaz jo unhone apne ghar k andar ba'jamaat ada ki thi aur jiski ittela Rasool Allah Sallallahu Alaihi Wa Sallam ko hui to us par Aap ne koi inkaar nahi farmaya, tahajjud aur taraweeh dono thi (jesa k Ahle Hadees kehte hai) to aapka ye dawa baatil hua k Hazrat Ubey bin Kaab Razi Allahu Anhu k is waqiye ko taraweeh se mutalliq qaraar dena mehaz ta'hukm aur bilkul be'daleel hai
Ya ye kahiye k Hazrat Ubey bin Kaab Razi Allahu Anhu ki ye namaz ba'jamaat sirf tahajjud thi (taraweeh nahi thi) to phir fiqah e hanfi ka masla galat saabit hua k taraweeh k siwa nafil ba'jamaat makrooh hai, kyunki jo amal Rasool Allah Sallallahu Alaihi Wa Sallam k qaul ya fail ya taqreer se saabit ho wo makrooh sharai kese ho sakta hai?
Aur aapka ye kehna k "iska ghar k andar ka waqiya hona is baat ka qawi qareena hai k wo tahajjud ka waqiya hai", khud apne mazhab k masail se na waqfiyat par mabni hai, fiqah hanafi ka masla hai: Koi shaks be jamaat k padhey ya auratey apne gharo mein tanha padhey to taraweeh ada ho jayegi. (Aalamgiri jild 1 safa no. 16)
Hazrat Ubey bin Kaab Razi Allahu Anhu ka ye waqiya bhi ghar k andar aurato k saath padhne ka hai jab ghar k andar tanha padhne se taraweeh ho sakti hai to ba'jamaat padhne ki soorat mein wo taraweeh kyu nahi ho sakti?, balkey fiqah e hanafi ki rooh se to ye is baat ka qawi qareena hai k wo waqiya tahajjud ka nahi taraweeh ka hai.
Teesra (3rd) Aetrazaat: Iske baad mujhko ye bhi guzarish karna hai k taraweeh to bila e taaq, yahi muhaqqaq nahi hai k ye ramazaan ka waqiya hai. (safa no. 26)
Jawab: Hadees se to ye saaf pata chal raha hai k ye ramazaan ka waqiya hai lekin taqleedi jamhoor aur maslaki asbiyat ki zidd mein agar koi shaks ye tahayya karle k hadees ko na'qabil e qubool aur na'qabil e amal saabit karna hai takey is se apni jaan choot jaye tab to baat doosri hai phir to zaahir k khilaf aur siyaaq wa sibaaq ko bila e taaq rakh kar jese jese bhi be'saboot ehtamalaat paida ki jaye aur jesi jesi bhi be'daleel jarhey nikali jaye wo kuch baeed nahi hai.
Chootha (4th) Aetrazaat: Jisne is waqiye ki riwayat mein fi ramazaan ka lafz bool diya hai wo apni taraf se izafa hai aur asal riwayat se ek za'id baat hai.
Jawab: Hazrat Jaabir Razi Allahu Anhu ne bayan kiya k Ubey bin Kaab Razi Allahu Anhu ramazaan mein Rasool Allah Sallallahu Alaihi Wa Sallam ki khidmat mein aye aur kaha ka Ae Allah K Rasool Sallallahu Alaihi Wa Sallam! mujhse raat ek baat ho gayi hai, Aapne farmaya kya baat ho gayi hai ae Ubey? is riwayat k zahir siyaaq k lihaaz se kaun keh sakta hai k fi ramazaan ka lafz Hazrat Jaabir Razi Allahu Anhu ka bayan nahi hai balke kisi doosre raawi ka apni taraf se izafa hai?, iske alawa majmua uz zawahid k hawaley se tohfatul ahwaazi mein bhi fi ramazaan ka lafz mojood hai. (Tohfatul Ahwaazi jild 2 safa no. 74)
is riwayat se saaf zahir hota hai k ubey bin kaab Razi Allahu Anhu k alawa is ko kisi doosre ravi ka izafa qaraar dena mehaz zabardast ki baat hai.
Paanchwa (5th) Aetrazaat: Yaani istalaahey muhadiseen mein fi ramazaan ka lafz is riwayat mein madarg hai, iski daleel ye hai k Hazrat Jaabir Razi Allahu Anhu ki ye riwayat musnad ahmad safa no. 115 jild 5 (zayadaat abdullah) mein bhi mojood hai aur is mein ramazaan ka izafa qata'an zikr nahi hai.
Jawab: Isi liye to humne pehle hi kaha tha k ye mehaz ek zabardasti ki baat hai is waqt zair e behas Hazrat Ubey bin Kaab Razi Allahu Anhu ka waqiya hai aur musnad ahmad ki riwayat mein Hazrat Ubey bin Kaab Razi Allahu Anhu ka nahi balkey kisi doosre sahabi ka waqiya bayan kiya gaya hai phir isko Hazrat Ubey bin Kaab Razi Allahu Anhu k waqiye k saath joodna zabardasti nahi to kya hai?
Saaf zahir hai k ye Hazrat Ubey bin Kaab Razi Allahu Anhu k alawa kisi doosre sahabi ka waqiya hai, neez dono rawiyo mein fark ki ek wajah ye bhi hai k Hazat Ubey bin Kaab Razi Allahu Anhu ka zair e behas waqiya musnad jaabir se hai aur musnad ahmad wali riwayat musnad ubey bin kaab se hai, lihaza dono ko ek qaraar dena mehaz dhaandhli hai
Aur agar bil fard maan bhi liya jaye k ye dono waqiye ek hi hai to dono riwayato mein sirf ittalaaq aur taqleed ka fark hai hanfiya ka ye masla e usool hai k haadsha wahid mein mutlaq ko muqayyad par mahmool kiya jayega, lihaza ye ikhtalaaf koi aesa ikhtalaaf nahi hai jo riwayat k liye kisi qadah ka mojoob ho.
Chatha (6th) Aetrazaat: Aur majmua uz zawahid mein jiske hawaley se tohfatul ahwaazi mein ye riwayat naqal hui hai us mein "yani fi ramazaan" ka lafz hai jiska matlab ya hai k hazrat Jaabir Razi Allahu Anhu ne ramazaan ka naam nahi liya tha aesa ya is se neechey ka koi raavi kehta hai k Jaabir Razi Allahu Anhu ki muraad ramazaan se thi.
Jawab: Majmua uz zawahid ki us riwayat k ibtidayi alfaaz humne abhi uper bayan kiye hai inpar ek martaba phir nigah daaley "yaani fi ramazaan" ka lafz jis siyaaq mein mazkoor hai is se saaf zaahir hai k ye Hazat Jaabir Razi Allahu Anhu ka hi kalaam hai Aesa ya is se niche k raavi ka bayan nahi hai, Hazrat Jaabir Razi Allahu Anhu ne Hazrat Ubey bin Kaab Razi Allahu Anhu ka ye waqiya bayan karte hue jab Ubey ka ye kalam naqal kiya jisme lailah hai to lailah ka ehtaam door karte hue Hazat Jaabir Razi Allahu Anhu ne bataya k Ubey ki muraad ramazaan ki raat hai, kyunki wo ramazaan hi mein Rasool Allah Sallallahu Alaihi Wa Sallam k paas waqiya bataney k liye aye they, jesa k qayamul layl wali riwayat se maloom hota hai, pas qatayi taur par ye keh dena k "Hazrat Jaabir Razi Allahu Anhu ne ramazaan ka naam nahi liya tha" mehaz ta'hukm aur bilkul be'saboot baat hai aur zahir siyaaq k qata'an khilaaf hai, is liye aese be'daleel ehtamalaat hargiz qabil e iltafaat nahi hai.
Saathva (7th) Aetrazaat: Ab rahi qayamul layl ki riwayat to is mein be shak ja'a ibi fi ramazaan ka lafz hai, lekin is mein koi shak nahi hai k wo raavi ka tasarruf hai. (Safa no. 37)
Jawab: Musnad Ahmad aur majmua uz zawahid ki jin riwayato ki bunyaad par aapne ye imarat khadi ki hai, humne sabit kar diya k wo bunyaad hi galat hai, lihaza is bunyaad par jo imarat khadi ki jayegi zahir hai k wo bhi galat hi hogi, ye lafz hargiz kisi raavi ka tasarruf nahi hai bilkey poorey waqiye ka raavi aur aeni shahid hazrat Jaabir Razi Allahu Anhu hi ka lafz ye bhi hai.
To maloom ye hua k hanafi hazraat ne in teeno sahih aur motabar hadeeso par jo aetraaz kiye they wo be'bunyaad sabit hue.
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