TAHAJJUD AUR TARAWEEH K FARK KI BEHAS (COMPLETE)
Bismillahirrahmanirraheem
Hadees e Ayesha Razi Allahu Anha par aetrazaat se faragat k baad hanafi hazraat ne ek shuba ka azaka k unwaan se tahajjud aur taraweeh k fark par behas ki hai aur apne za'am mein ye saabit karne ki koshish ki hai k tahajjud aur taraweeh bilkul alag alag 2 namazey hai:
Pehla (1st) Aetrazaat: Agar koi kehta hai k tahajjud aur taraweeh mein koi fark nahi hai namaz 1 hai naam 2 hai isi ko 11 maheeney tahajjud kehte hai aur isi ko ramazaan mein taraweeh k naam se yaad karte hai to ye sawal hai k is ki daleel kya hai?
Jawab: Molana ne apni aadat k mutabik is maukey par bhi kuch mugaaltey se kaam liya hai Ahle Hadees ye nahi kehte k tahajjud aur taraweeh mein koi fark nahi hai balke ye kehte hai k tahajjud fi ramazaan aur taraweeh mein koi fark nahi hai, tafseer, hadees, fiqah in se ye baat wazey ho jaati hai k tahajjud aur salatul layl aur qayamul layl ye teeno alfaaz ek hi namaz par booley jaate hai. (Fathul qadeer jild 1 safa no. 319, 320 Bahrul rayik jild 2 safa no. 52)
Lihaza ramazaan k aetabaar se jis tarah salatul layl aur qayam ul layl ki 2 kismey ya 2 sooratey hongi isi tarah tahajjud ki bhi hongi ek tahajjud fi ramazaan aur doosri tahajjud fi gair ramazaan, tahajjud fi ramazaan ya yu kahiye k salatul layl aur qayamul layl fi ramazaan, isi ko taraweeh bhi kehte hai, (ba alfaaz degar) tahajjud (bila taqeed) aam hai aur taraweeh (tahajjud fi ramazaan) khaas hai, albatta taraweeh aur tahajjud fi ramazaan, salatul layl fi ramazaan wa qayamul layl fi ramazaan, ye charo alfaaz mutradaf hai, namaz ek hai aur naam chaar hai.
Hamari ye tafseel se wazey ho gaya k jis tarah ye kehna galat hai k tahajjud (bila taqeed) aur taraweeh mein koi fark nahi hai usi tarah ye kehna bhi galat hai k "Isi ko 11 maheeney tahajjud kehte hai aur isi ko ramazaan mein taraweeh k naam se yaad karte hai" kyunki dono mein amoom wa khasos ka fark hai, isi tarah jisko 11 maheene tahajjud kehte hai "usi" ko ramazaan mein taraweh k naam se yaad nahi karte kyunki ye to dono aapas mein kismey hai, ek kism doosrey qism par saadiq nahi ata, raha iski kya daleel hai k taraweeh hi tahajjud fi ramazaan hai to suniye:
1. Iski pehli daleel ye hai k Rasool Allah Sallallahu Alaihi Wa Sallam ne ramazaan ki raato mein 3 rooz Sahaba E Kiraam Razi Allahu Anhum ko padha kar is silsiley ko band farmaya tha (jesa k Bukhari Kitabul Azaan, Muslim Kitabus Salatul Musafireen Hadees no. 781 mein aur Abu Dawood 1375, Tirmizi 806, Nasayi 1364, Hibbaan 919 aur Ibne Khuzaiam 2206 mein aya hai), to in raato ki namaz k mutalliq sab ka ittefaaq hai k ye taraweeh thi aur isi namaz ko Rasool Allah Sallallahu Alaihi Wa Sallam ne salatul layl aur qayam haza shahar farmaya hai (fathul mulham jild saani safa no. 322) aur ye pehle maloom ho chuka hai k salatul layl aur qayam ul layl hi ka naam tahajjud bhi hai, pas saabit ho gaya k taraweeh hi ramazaan mein salatul layl bhi hai, qalamul layl bhi hai aur tahajjud bhi hai.
2. Doosri daleel ye bhi hai k koi naam nihaad "muhaddis shaheer" to kya poori dunya e handiyat mil kar bhi kisi hadees se ye saabit nahi kar sakti k un teeno raato mein Rasool Allah Sallallahu Alaihi Wa Sallam ne taraweeh k alawa tahjjud bhi ada farmaya tha, isi tarah jin Sahaba Razi Allahu Anhum ne is jamaat mein shirkat ki thi unke mutaaliq bhi koi saboot nahi diya ja sakta k unhone is jamaat k alawa tahajjud bhi padha ho, is se saaf zaahir hota hai k Aan Hazrat Sallallahu Alaihi Wa Sallam aur un se hazraat Sahaba Razi Allahu Anhum ki wo namaz taraweeh hi tahajjud thi. pehla istadlaal qaul e nabvi se hai aur doosra istadlaal fail (amal) e nabvi aur taqreeri nabvi se hai.
3. Teesri daleel ye hai k Hazrat Umar Razi Allahu Anhu bhi isi baat k qayil they jesa k ulama e deoband mein ek bahut badey mumtaaz aalim molana anwar shah kashmeeri ka bayan hai: Is maslak ki taeed Hazrat Umar Razi Allahu Anhu k is fail se bhi hoti hai k wo taraweeh aakhir shab main apney ghar mein padha karte they halankey loogo ko ye hukm diya tha k wo jamaat k saath masjid mein padha kare, Hazrat Umar Razi Allhau Anhu khud us jamaat mein shareek nahi hua karte they, iski wajah ye hai k wo jaante they k Nabi Sallallahu Alaihi Wa Sallam ka tareeqa yahi tha k Aap Sallallahu Alaihi Wa Sallam ye namaz aakhir shab mein padha karte they, chunanchey Hazrat Umar Razi Allahu Anhu ne loogo ko bhi keh diya k jo namaz tum awwal shab mein padhte ho usko agar aakhir shab mein padha karo to zayada behtar ho. (Bukhari Hadees no. 2009, 2010, Muslim Hadees no. 759) is se maloom hota hai k Hazrat Umar Razi Allahu Anhu ne taraweeh aur tahajjud fi ramazaan dono ko ek hi namaz qaraar diya hai lekin aam taur par ulama ne iski muraad ko nahi samjha is liye ulta usko in dono namazo mein mufayirat numa ki daleel bana diya (yani alag alag namazo ki daleel bana diya) za'am kar (aur ye samajh) baithey k tahajjud aur tarweeh 2 namazey hai (Faizul Baari jild saani safa no. 420)
4. Choothi daleel ye hai k ba’qaul molana anwar shah kashmeeri sahab imam muhammad bin nasr maroozi ne apni kitab qayamul layl mein likha hai k baaz ulama e salaf is baat k qayil hai k jo shaks taraweeh padhey usko phir tahajjud nahi padhna chahiye aur baaz ulama k mutallilq nafil ki ijazat di hai, ulama e salaf k ye ikhtilaaf saaf daleel hai is baat ki k unke nazdeek ye dono namazey ek hi hai. (Faiz ul Baari safa mazkoora)
in dalail ki rooshni mein insaaf wa diyanat ki rooh se gaur karne wale k liye k is mein koi shubah nahi reh jata k taraweeh hi tahajjud fi ramazaan hai.
Anwar shah kashmiri kehte hai: aam taur par ulama (hanafiya) ye kehte hai k taraweeh aur salatul layl (tahajjud) dono namazey mukhtalif hai lekin mere nazdeek mukhtaar ye hai k dono namazey ek hai agarchey dono k ausaaf mein kuch ikhtalaaf hai magar sifaat ko navi ikhtalaaf ki daleel banana mere nazdeek theek nahi hai, haqeeqat mein ye dono namazey ek hi hai, awwal shab mein padhi gayi to uska naam taraweeh hua aur aakhir shab mein padhi gayi to uska naam tahajjud hua aur jab dono k ausaaf mein kuch ikhtalaaf bhi hai to is lihaaz se agar is k 2 naam bhi ho to kya tajjub hai? han! in dono namazo ka alag hona us waqt saabit hoga jab Rasool Allah Sallallahu Alaihi Wa Sallam ne taraweeh k saath tahajjud bhi padhi ho. (Hawala e Mazkoora)
Doosra (2nd) Aetrazaat: Doosri wajah ye hai k tahajjud ki rakaat bila ittefaaq Rasool Allah Sallallahu Alaihi Wa Sallam se manqool wa masoor hai aur wo zayada se zayada maa witr 13 aur kam se kam 7 maa witr hai, lekin taraweeh ka koi maeen adad allama ibne Taimiyah rahmahullah wagaira ki tasreeh k ba'mojab Aan Hazrat Sallallahu Alaihi Wa Sallam se manqool nahi hai.
Jawab: Guzishta post mein humne aapke is faraib ka parda chaak kar diya hai aur allama ibne Taimayah Rahimahullah wagaira ki ibarato se saabit kar diya hai k unke nazdeek tahajjud aur taraweeh dono ka adad maeen Rasool Allah Sallallahu Alaihi Wa Sallam se manqool wa masoor hai aur zayada se zayada maa witr 13 hai. (Fatawa ibne taimiyah jild 1 safa no. 148), Allama ibne taimiyah ne to uski bhi tasreeh ki hai k baad mein rakaat ka jo izafa hua hai ye taweel qiraat ka auz (yaani lambi qiraat ki wajah se hua) hai. lihaza aapka ye heela bhi khatam ho gaya.
Teesra (3rd) Aetrazaat: Isi tarah tahajjud ki rakaatey bil ittefaaq a'imma k nazdeek witr k saath 7 se 13 tak hai aur taraweeh ki rakaat mein unka ikhtilaaf hai 20 se 47 tak is ka adad pahunch jata hai. (Safa no. 23)
Jawab: Tahajjud ka ye adad Rasool Allah Sallallahu Alaihi Wa Sallam k fail se saabit hai is k ba'wajood is se zayada nafil k taur par padhne ko kisi ne mamnooh qaraar nahi diya hai isi tarah taraweeh k mutalliq bhi siwa e ziddi hanfiyo k khud akabir ulama e hanfiya ye tasleem karte hai k Rasool Allah Sallallahu Alaihi Wa Sallam k fail se maa witr 11 ya 13 rakaat hi saabit hai is se zayada jin loogo ne padha hai wo nafli taur par padha hai ye kahi saabit nahi hai k 20 se le kar 47 tak k tamaam adaad ko ye loog Rasool Allah Sallallahu Alaihi Wa Sallam ki faili sunnat samajh kar padhte they, agar himmat ho to uska saboot dijiye.
Chotha (4th) Aetrazaat: Teesri wajah ye hai k imam Bukhari ka amal batata hai k wo dono ko alhaida alhaida samajhte they, unka mamool ye tha k raat k ibtidayi hissey mein apne shagirdo ko le kar ba'jamat namaz padhte they aur sehar k waqt akeeley padhte they. (safa no. 11)
Jawab: Sirf itni si baat se k Imam Bukhari Rahimahullah ramazaan shareef ki raato mein ibtidayi aur aakhiri dono hisso mein nafiley padha karte they, ye samjh lena k unke nazdeek tahajjud aur taraweeh 2 namazey alag alag hai mahez khush fehmi hai, haqeeqat ye hai k Imam Bukhari k nazdeek ye dono namazey ek hi hai, jesa k unki shehra aafaaq kitab "Al jamey sahih" se maloom hota hai, magar qayam e ramazaan k fazail aur barkaat ki tehseel k shonk mein wo raat k ibtidayi aur intihayi dono hisso mein rakaat ko taqseem kar k ye namaz ada karte they, kuch rakaatey shuru raat mein ba'jamaat takhfeef e qiraat k saath padhte they aur kuch rakaatey aakhir shab mein tanha taveel qiraat k saath ada farmaate they.
Taraweeh bhi qayam ul layl hai is liye kuch ajab nahi hai k Imam Bukari Rahimahullah ne taraweeh ki rakaat ko raat k mukhtalif hisso mein taqseem karke padhne k liye Rasool Allah Sallallahu Alaihi Wa Sallam is sunnat ko apne liye uswa banaya tha:
Hazrat Ummmey Salma Razi Allahu Anha bayan karti hai k Rasool Allah Sallallahu Alaihi Wa Sallam kuch dair tak namaz tahajjud padh kar soo jaate they aur utni dair tak soote they jitni dair tak namaz padhi thi uske baad phir jaag jaate they aur namaz mein mashgool ho jaate they aur utni dair tak mashgool rehte they jitni dair tak soye they, is k baad phir itni dair tak soo jate jitni dair tak namaz padhte they, gooya kuch rakaatey awwal raat main padhte they aur kuch aakhir raat mein. (Fathul Mulhim jild saani safa no. 294)
To maloom ye hua k imam Bukhri k nazdeek bhi ye namazey ek hi hai isi liye imam Bukhri Hazrat e Ayesha Razi Allahu Anha wali hadees (k Aap Sallallahu Alaihi Wa Sallam ramazaan aur gair ramazaan mein 11 rakaat se zayada nahi padhte they) ko kitabut tahajjud aur kitabus salatut taraweeh dono mein laye hai
Paanchva (5th) Aetrazaat: Isi tarah fiqah e hanfi nahi balke gari hanfi fiqah ki jazaiyaat se bhi dono ki magairat saabit hoti hai, chunanchey hambali mazhab ki fiqhi kitab Maqnaa mein hai fa an kana lahu tahajjud ja'alal witr badah.
Jawab: Awwal to hanfi fiqah ho ya gair hanfi fiqah, kisi fiqah ki raye hum par hujjat nahi hai jab tak k uska saboot kitab o sunnat se na diya jaye, yahi hamara asal usool hai.
Is se pehle hum Hazrat Umar Razi Allahu Anhu ka mamool bata chukey hai jis se maloom hota hai k unke nazdeek ye dono namzey ek hi hai phir unke muqabaley mein kisi fiqah aur imam ki raaye ka kya wazan ho sakta hai?
Imam Ahmad ibne Hambal k qaul mein hargiz iski sarahat nahi hai k tahajjud fi ramazaan aur taraweeh 2 juda juda namazey hai, ye aazmi sahab ka kasoor e faham hai agar imam Ahmad ibne Hambal Rahimahullah k nazdeek ye 2 namazey hoti to wo taraweeh k baad witr padhne se mana karte, kyunki sunnat e nabvi se qata'an uska saboot nahi diya ja sakta k taraweeh ya tahajjud ki rakaatey to poori padhli gayi ho lekin uska khatma witr par na hua, hadeeso mein jaha taraweeh aur tahajjud ka zikr hai har jagah un dono namazo ka khatma witr hi ko banaya gaya hai.
Imam Ahmad ka maqsad ye hai k agar koi shaks gair ramazaan mein tahajjud padhne ka aadi hai aur uska ye wazeefa hai to ramazaan mein agarchey taraweeh hi se qayam ul layl aur tahajjud fi ramazaan ka haq ada ho gaya kyunki dono ek hi hai lekin agar wo apni aadat k mutabiq apna ye wazeefa alag bhi karna chahata hai to ab taraweeh k saath witr padh kar usko tahajjud se alag na kare warna phir tahajjud ka khatma bhi witr par karna padega, to ek hi shab mein 2 witr padhna laazim ayega, balke apne ma'taad tahajjud ko taraweeh hi ki rakaat mein shamil karke taraweeh ki rakaat ki tadaad badha de uske baad aakiri mein witr padhe, Imam Ahmad ibne Hambal k nazdeek taraweeh ek aesi namaz hai k uski rakaat mein takseer ki kaafi gunjaish hai. (Qayamul Layl Maroozi Safa no. 92)
Al garz na Imam Bukhari alihi rahmah k mamool se aur na imam Ahmad Rahimahullah k fatawa se, kisi se bhi ye saabit nahi hota k ye 2 namzey hai. pata nahi hanafi hazraat sabit kya karna chahte hai?
Chatha (6th) Aetrazaat: Hazrat Tabak bin Ali Razi Allahu Anhu k amal se dono ka 2 hona saabit hai aur sunan Abu Dawood se unka ek waqiya naqal kiya hai jis se saabit hota hai k wo awwal shab mein taraweeh aur aakhir mein tahajjud padhte they.
Jawab: Hazrat Tabak bin Ali Razi Allahu Anhu ka ye waqiya sunan Abu Dawood mein in alfaaz k saath marvi hai: Qais bin tabaq ne kaha k (hamare baap) tabaq ek din ramazaan mein hamari mulaqaat ko aye, sham tak hamarey ghar rahey yahi rooza iftaar kiya phir hum ko us raat mein namaz padhayi aur witr bhi hamare saah hi padha, phir apni masjid ki taraf chaley gaye aur waha apne saathiyo ko namaz padhayi jab witr baaqi reh gaey to ek shaks ko aagey badha diya aur kaha k tum un loogo ko witr padha do kyunki mene Rasool Allah Sallallahu Alaihi Wa Sallam se suna hai k ek raat mein 2 witr nahi hai. (Sunan Abu Dawood Baab fi naqzil witr Hadees no. 1439)
Molana gangoohi is hadees k zail mein likhte hai: is hadees se zaahir hua k tabaq bin ali ne awwal waqt main taraweeh ki aur baad uske apni masjid mein ja kar aakhir waqt mein tahajjud ada kiya. (Al raai Najeeh safa no. 10)
Is istadlaal ki saari imarat in dono mafrooza baato par khadi hai ek ye k Hazrat Tabak bin Ali Razi Allahu Anhu ne doosri martaba namaz padhi thi wo "aakhir shab" mein thi, is liye unki bunyaad par jo imarat khadi ki jayegi uska hashar bhi maloom hai?
Awwalan: meri guzarish ye hai k Hazrat Tabaq bin Ali Razi Allahu Anhu ka ye waqiya Sunan Abu Dawood aur Sunan Nasyai dono mein tafseel k saath marvi hai lekin kisi riwayat mein bhi "Aakir shab" ya "Aakir waqt" ka zikr nahi hai, hairat hai k peer aur mureed (Molana Gangoohi aur Molana Aazmi) dono ki is gaflat aur juraat par k kis tarah apni khayali baat ko "Hadees" bana diya phir us par masla sharyi ki bunyaad rakh di.
Hadees k poorey alfaaz aapke saamne hai padhiye baar baar padhiye aur bataiye k kahi se bhi "Aakhir shab" ka mafhoom paida hota hai "SUMMAN HAZARA ILA MASJIDIHI" mein "SUMMA" ka tarjuma aakhir kis qaida aur lugat ki rooh se "Aakir shab" kiya jayega?
Hadees k zaahir siyaaq se to yahi maloom hota hai k ye poora waqiya awwal hi shab ka hai isi liye allama sindi ne hashiya nasayi mein usko farz aur nafil dono par mahmool kiya hai. (Hashiya Nasayi safa no. 172)
Allama sindi ka mansha ye hai k Hazrat Tabaq bin Ali Razi Allahu Anhu ko jis aqedat ki bina par imam banaya gaya tha uska taqaza yahi hai k farz aur nafil dono namazey unhone padhayi ho aur agar farz aur nafil dono 2 imamo ki iktida mein ada ki gayi hoti to raavi uski zaroor wazahat karta jesa k witr k baare mein usne uski wazahat ki hai, lekin agar us waqiye ko sirf nafil par mehmool kiya jaye tab bhi us hadees se bas itna hi saabit hota hai k Hazrat Tabaq bin Ali Razi Allahu Anhu ne pehle apne baite k ghar walo ko taraweeh maa witr padhaya, uske baad yaha se faariq hokar wo apni masjid gaye aur waha bhi loogo ko imamat karayi, jab witr ka mauka aya to khud nahi padha balkey doosre shaks ko aagey badha diya.
Jab "Aakhir Shab" ka afsaana hi manghadat hai to ab taraweeh aur tahajjud k farq ki bunyaad hi khatam ho gayi.
bil farz agar maan bhi liya jaye k Hazrat Tabaq bin Ali Razi Allahu anhu ne dobara jo namaz padhayi thi wo "Aakhir shab" mein thi tab bhi ye samajhna galat hai k aakhir shab mein jo nafil padhi jayegi wo taraweeh nahi ho sakti, tahajjud hi hogi.
Zaahir hai k taraweeh aakhir shab mein witr ada karne k baad bhi padhi ja sakti hai, lihaza ye kehna batil ho gaya k aakhir shab mein jo nafil namaz padhi jayegi wo taraweeh nahi ho sakti, Pas Hazrat Tabaq bin Ali Razi Allahu Anhu ki ye namaz taraweeh bhi thi aur tahajjud bhi, nafil ki hesiyat se uski rakaat ki takseer koi qabil e aetraaz nahi.
Lijiye is daleel se bhi tahajjud ramazaan aur taraweeh ka 2 juda-gaana namazey hona saabit na ho saka, agarchey peer aur mureed dono ne mil kar uski koshish ki.
Bismillahirrahmanirraheem
Hadees e Ayesha Razi Allahu Anha par aetrazaat se faragat k baad hanafi hazraat ne ek shuba ka azaka k unwaan se tahajjud aur taraweeh k fark par behas ki hai aur apne za'am mein ye saabit karne ki koshish ki hai k tahajjud aur taraweeh bilkul alag alag 2 namazey hai:
Pehla (1st) Aetrazaat: Agar koi kehta hai k tahajjud aur taraweeh mein koi fark nahi hai namaz 1 hai naam 2 hai isi ko 11 maheeney tahajjud kehte hai aur isi ko ramazaan mein taraweeh k naam se yaad karte hai to ye sawal hai k is ki daleel kya hai?
Jawab: Molana ne apni aadat k mutabik is maukey par bhi kuch mugaaltey se kaam liya hai Ahle Hadees ye nahi kehte k tahajjud aur taraweeh mein koi fark nahi hai balke ye kehte hai k tahajjud fi ramazaan aur taraweeh mein koi fark nahi hai, tafseer, hadees, fiqah in se ye baat wazey ho jaati hai k tahajjud aur salatul layl aur qayamul layl ye teeno alfaaz ek hi namaz par booley jaate hai. (Fathul qadeer jild 1 safa no. 319, 320 Bahrul rayik jild 2 safa no. 52)
Lihaza ramazaan k aetabaar se jis tarah salatul layl aur qayam ul layl ki 2 kismey ya 2 sooratey hongi isi tarah tahajjud ki bhi hongi ek tahajjud fi ramazaan aur doosri tahajjud fi gair ramazaan, tahajjud fi ramazaan ya yu kahiye k salatul layl aur qayamul layl fi ramazaan, isi ko taraweeh bhi kehte hai, (ba alfaaz degar) tahajjud (bila taqeed) aam hai aur taraweeh (tahajjud fi ramazaan) khaas hai, albatta taraweeh aur tahajjud fi ramazaan, salatul layl fi ramazaan wa qayamul layl fi ramazaan, ye charo alfaaz mutradaf hai, namaz ek hai aur naam chaar hai.
Hamari ye tafseel se wazey ho gaya k jis tarah ye kehna galat hai k tahajjud (bila taqeed) aur taraweeh mein koi fark nahi hai usi tarah ye kehna bhi galat hai k "Isi ko 11 maheeney tahajjud kehte hai aur isi ko ramazaan mein taraweeh k naam se yaad karte hai" kyunki dono mein amoom wa khasos ka fark hai, isi tarah jisko 11 maheene tahajjud kehte hai "usi" ko ramazaan mein taraweh k naam se yaad nahi karte kyunki ye to dono aapas mein kismey hai, ek kism doosrey qism par saadiq nahi ata, raha iski kya daleel hai k taraweeh hi tahajjud fi ramazaan hai to suniye:
1. Iski pehli daleel ye hai k Rasool Allah Sallallahu Alaihi Wa Sallam ne ramazaan ki raato mein 3 rooz Sahaba E Kiraam Razi Allahu Anhum ko padha kar is silsiley ko band farmaya tha (jesa k Bukhari Kitabul Azaan, Muslim Kitabus Salatul Musafireen Hadees no. 781 mein aur Abu Dawood 1375, Tirmizi 806, Nasayi 1364, Hibbaan 919 aur Ibne Khuzaiam 2206 mein aya hai), to in raato ki namaz k mutalliq sab ka ittefaaq hai k ye taraweeh thi aur isi namaz ko Rasool Allah Sallallahu Alaihi Wa Sallam ne salatul layl aur qayam haza shahar farmaya hai (fathul mulham jild saani safa no. 322) aur ye pehle maloom ho chuka hai k salatul layl aur qayam ul layl hi ka naam tahajjud bhi hai, pas saabit ho gaya k taraweeh hi ramazaan mein salatul layl bhi hai, qalamul layl bhi hai aur tahajjud bhi hai.
2. Doosri daleel ye bhi hai k koi naam nihaad "muhaddis shaheer" to kya poori dunya e handiyat mil kar bhi kisi hadees se ye saabit nahi kar sakti k un teeno raato mein Rasool Allah Sallallahu Alaihi Wa Sallam ne taraweeh k alawa tahjjud bhi ada farmaya tha, isi tarah jin Sahaba Razi Allahu Anhum ne is jamaat mein shirkat ki thi unke mutaaliq bhi koi saboot nahi diya ja sakta k unhone is jamaat k alawa tahajjud bhi padha ho, is se saaf zaahir hota hai k Aan Hazrat Sallallahu Alaihi Wa Sallam aur un se hazraat Sahaba Razi Allahu Anhum ki wo namaz taraweeh hi tahajjud thi. pehla istadlaal qaul e nabvi se hai aur doosra istadlaal fail (amal) e nabvi aur taqreeri nabvi se hai.
3. Teesri daleel ye hai k Hazrat Umar Razi Allahu Anhu bhi isi baat k qayil they jesa k ulama e deoband mein ek bahut badey mumtaaz aalim molana anwar shah kashmeeri ka bayan hai: Is maslak ki taeed Hazrat Umar Razi Allahu Anhu k is fail se bhi hoti hai k wo taraweeh aakhir shab main apney ghar mein padha karte they halankey loogo ko ye hukm diya tha k wo jamaat k saath masjid mein padha kare, Hazrat Umar Razi Allhau Anhu khud us jamaat mein shareek nahi hua karte they, iski wajah ye hai k wo jaante they k Nabi Sallallahu Alaihi Wa Sallam ka tareeqa yahi tha k Aap Sallallahu Alaihi Wa Sallam ye namaz aakhir shab mein padha karte they, chunanchey Hazrat Umar Razi Allahu Anhu ne loogo ko bhi keh diya k jo namaz tum awwal shab mein padhte ho usko agar aakhir shab mein padha karo to zayada behtar ho. (Bukhari Hadees no. 2009, 2010, Muslim Hadees no. 759) is se maloom hota hai k Hazrat Umar Razi Allahu Anhu ne taraweeh aur tahajjud fi ramazaan dono ko ek hi namaz qaraar diya hai lekin aam taur par ulama ne iski muraad ko nahi samjha is liye ulta usko in dono namazo mein mufayirat numa ki daleel bana diya (yani alag alag namazo ki daleel bana diya) za'am kar (aur ye samajh) baithey k tahajjud aur tarweeh 2 namazey hai (Faizul Baari jild saani safa no. 420)
4. Choothi daleel ye hai k ba’qaul molana anwar shah kashmeeri sahab imam muhammad bin nasr maroozi ne apni kitab qayamul layl mein likha hai k baaz ulama e salaf is baat k qayil hai k jo shaks taraweeh padhey usko phir tahajjud nahi padhna chahiye aur baaz ulama k mutallilq nafil ki ijazat di hai, ulama e salaf k ye ikhtilaaf saaf daleel hai is baat ki k unke nazdeek ye dono namazey ek hi hai. (Faiz ul Baari safa mazkoora)
in dalail ki rooshni mein insaaf wa diyanat ki rooh se gaur karne wale k liye k is mein koi shubah nahi reh jata k taraweeh hi tahajjud fi ramazaan hai.
Anwar shah kashmiri kehte hai: aam taur par ulama (hanafiya) ye kehte hai k taraweeh aur salatul layl (tahajjud) dono namazey mukhtalif hai lekin mere nazdeek mukhtaar ye hai k dono namazey ek hai agarchey dono k ausaaf mein kuch ikhtalaaf hai magar sifaat ko navi ikhtalaaf ki daleel banana mere nazdeek theek nahi hai, haqeeqat mein ye dono namazey ek hi hai, awwal shab mein padhi gayi to uska naam taraweeh hua aur aakhir shab mein padhi gayi to uska naam tahajjud hua aur jab dono k ausaaf mein kuch ikhtalaaf bhi hai to is lihaaz se agar is k 2 naam bhi ho to kya tajjub hai? han! in dono namazo ka alag hona us waqt saabit hoga jab Rasool Allah Sallallahu Alaihi Wa Sallam ne taraweeh k saath tahajjud bhi padhi ho. (Hawala e Mazkoora)
Doosra (2nd) Aetrazaat: Doosri wajah ye hai k tahajjud ki rakaat bila ittefaaq Rasool Allah Sallallahu Alaihi Wa Sallam se manqool wa masoor hai aur wo zayada se zayada maa witr 13 aur kam se kam 7 maa witr hai, lekin taraweeh ka koi maeen adad allama ibne Taimiyah rahmahullah wagaira ki tasreeh k ba'mojab Aan Hazrat Sallallahu Alaihi Wa Sallam se manqool nahi hai.
Jawab: Guzishta post mein humne aapke is faraib ka parda chaak kar diya hai aur allama ibne Taimayah Rahimahullah wagaira ki ibarato se saabit kar diya hai k unke nazdeek tahajjud aur taraweeh dono ka adad maeen Rasool Allah Sallallahu Alaihi Wa Sallam se manqool wa masoor hai aur zayada se zayada maa witr 13 hai. (Fatawa ibne taimiyah jild 1 safa no. 148), Allama ibne taimiyah ne to uski bhi tasreeh ki hai k baad mein rakaat ka jo izafa hua hai ye taweel qiraat ka auz (yaani lambi qiraat ki wajah se hua) hai. lihaza aapka ye heela bhi khatam ho gaya.
Teesra (3rd) Aetrazaat: Isi tarah tahajjud ki rakaatey bil ittefaaq a'imma k nazdeek witr k saath 7 se 13 tak hai aur taraweeh ki rakaat mein unka ikhtilaaf hai 20 se 47 tak is ka adad pahunch jata hai. (Safa no. 23)
Jawab: Tahajjud ka ye adad Rasool Allah Sallallahu Alaihi Wa Sallam k fail se saabit hai is k ba'wajood is se zayada nafil k taur par padhne ko kisi ne mamnooh qaraar nahi diya hai isi tarah taraweeh k mutalliq bhi siwa e ziddi hanfiyo k khud akabir ulama e hanfiya ye tasleem karte hai k Rasool Allah Sallallahu Alaihi Wa Sallam k fail se maa witr 11 ya 13 rakaat hi saabit hai is se zayada jin loogo ne padha hai wo nafli taur par padha hai ye kahi saabit nahi hai k 20 se le kar 47 tak k tamaam adaad ko ye loog Rasool Allah Sallallahu Alaihi Wa Sallam ki faili sunnat samajh kar padhte they, agar himmat ho to uska saboot dijiye.
Chotha (4th) Aetrazaat: Teesri wajah ye hai k imam Bukhari ka amal batata hai k wo dono ko alhaida alhaida samajhte they, unka mamool ye tha k raat k ibtidayi hissey mein apne shagirdo ko le kar ba'jamat namaz padhte they aur sehar k waqt akeeley padhte they. (safa no. 11)
Jawab: Sirf itni si baat se k Imam Bukhari Rahimahullah ramazaan shareef ki raato mein ibtidayi aur aakhiri dono hisso mein nafiley padha karte they, ye samjh lena k unke nazdeek tahajjud aur taraweeh 2 namazey alag alag hai mahez khush fehmi hai, haqeeqat ye hai k Imam Bukhari k nazdeek ye dono namazey ek hi hai, jesa k unki shehra aafaaq kitab "Al jamey sahih" se maloom hota hai, magar qayam e ramazaan k fazail aur barkaat ki tehseel k shonk mein wo raat k ibtidayi aur intihayi dono hisso mein rakaat ko taqseem kar k ye namaz ada karte they, kuch rakaatey shuru raat mein ba'jamaat takhfeef e qiraat k saath padhte they aur kuch rakaatey aakhir shab mein tanha taveel qiraat k saath ada farmaate they.
Taraweeh bhi qayam ul layl hai is liye kuch ajab nahi hai k Imam Bukari Rahimahullah ne taraweeh ki rakaat ko raat k mukhtalif hisso mein taqseem karke padhne k liye Rasool Allah Sallallahu Alaihi Wa Sallam is sunnat ko apne liye uswa banaya tha:
Hazrat Ummmey Salma Razi Allahu Anha bayan karti hai k Rasool Allah Sallallahu Alaihi Wa Sallam kuch dair tak namaz tahajjud padh kar soo jaate they aur utni dair tak soote they jitni dair tak namaz padhi thi uske baad phir jaag jaate they aur namaz mein mashgool ho jaate they aur utni dair tak mashgool rehte they jitni dair tak soye they, is k baad phir itni dair tak soo jate jitni dair tak namaz padhte they, gooya kuch rakaatey awwal raat main padhte they aur kuch aakhir raat mein. (Fathul Mulhim jild saani safa no. 294)
To maloom ye hua k imam Bukhri k nazdeek bhi ye namazey ek hi hai isi liye imam Bukhri Hazrat e Ayesha Razi Allahu Anha wali hadees (k Aap Sallallahu Alaihi Wa Sallam ramazaan aur gair ramazaan mein 11 rakaat se zayada nahi padhte they) ko kitabut tahajjud aur kitabus salatut taraweeh dono mein laye hai
Paanchva (5th) Aetrazaat: Isi tarah fiqah e hanfi nahi balke gari hanfi fiqah ki jazaiyaat se bhi dono ki magairat saabit hoti hai, chunanchey hambali mazhab ki fiqhi kitab Maqnaa mein hai fa an kana lahu tahajjud ja'alal witr badah.
Jawab: Awwal to hanfi fiqah ho ya gair hanfi fiqah, kisi fiqah ki raye hum par hujjat nahi hai jab tak k uska saboot kitab o sunnat se na diya jaye, yahi hamara asal usool hai.
Is se pehle hum Hazrat Umar Razi Allahu Anhu ka mamool bata chukey hai jis se maloom hota hai k unke nazdeek ye dono namzey ek hi hai phir unke muqabaley mein kisi fiqah aur imam ki raaye ka kya wazan ho sakta hai?
Imam Ahmad ibne Hambal k qaul mein hargiz iski sarahat nahi hai k tahajjud fi ramazaan aur taraweeh 2 juda juda namazey hai, ye aazmi sahab ka kasoor e faham hai agar imam Ahmad ibne Hambal Rahimahullah k nazdeek ye 2 namazey hoti to wo taraweeh k baad witr padhne se mana karte, kyunki sunnat e nabvi se qata'an uska saboot nahi diya ja sakta k taraweeh ya tahajjud ki rakaatey to poori padhli gayi ho lekin uska khatma witr par na hua, hadeeso mein jaha taraweeh aur tahajjud ka zikr hai har jagah un dono namazo ka khatma witr hi ko banaya gaya hai.
Imam Ahmad ka maqsad ye hai k agar koi shaks gair ramazaan mein tahajjud padhne ka aadi hai aur uska ye wazeefa hai to ramazaan mein agarchey taraweeh hi se qayam ul layl aur tahajjud fi ramazaan ka haq ada ho gaya kyunki dono ek hi hai lekin agar wo apni aadat k mutabiq apna ye wazeefa alag bhi karna chahata hai to ab taraweeh k saath witr padh kar usko tahajjud se alag na kare warna phir tahajjud ka khatma bhi witr par karna padega, to ek hi shab mein 2 witr padhna laazim ayega, balke apne ma'taad tahajjud ko taraweeh hi ki rakaat mein shamil karke taraweeh ki rakaat ki tadaad badha de uske baad aakiri mein witr padhe, Imam Ahmad ibne Hambal k nazdeek taraweeh ek aesi namaz hai k uski rakaat mein takseer ki kaafi gunjaish hai. (Qayamul Layl Maroozi Safa no. 92)
Al garz na Imam Bukhari alihi rahmah k mamool se aur na imam Ahmad Rahimahullah k fatawa se, kisi se bhi ye saabit nahi hota k ye 2 namzey hai. pata nahi hanafi hazraat sabit kya karna chahte hai?
Chatha (6th) Aetrazaat: Hazrat Tabak bin Ali Razi Allahu Anhu k amal se dono ka 2 hona saabit hai aur sunan Abu Dawood se unka ek waqiya naqal kiya hai jis se saabit hota hai k wo awwal shab mein taraweeh aur aakhir mein tahajjud padhte they.
Jawab: Hazrat Tabak bin Ali Razi Allahu Anhu ka ye waqiya sunan Abu Dawood mein in alfaaz k saath marvi hai: Qais bin tabaq ne kaha k (hamare baap) tabaq ek din ramazaan mein hamari mulaqaat ko aye, sham tak hamarey ghar rahey yahi rooza iftaar kiya phir hum ko us raat mein namaz padhayi aur witr bhi hamare saah hi padha, phir apni masjid ki taraf chaley gaye aur waha apne saathiyo ko namaz padhayi jab witr baaqi reh gaey to ek shaks ko aagey badha diya aur kaha k tum un loogo ko witr padha do kyunki mene Rasool Allah Sallallahu Alaihi Wa Sallam se suna hai k ek raat mein 2 witr nahi hai. (Sunan Abu Dawood Baab fi naqzil witr Hadees no. 1439)
Molana gangoohi is hadees k zail mein likhte hai: is hadees se zaahir hua k tabaq bin ali ne awwal waqt main taraweeh ki aur baad uske apni masjid mein ja kar aakhir waqt mein tahajjud ada kiya. (Al raai Najeeh safa no. 10)
Is istadlaal ki saari imarat in dono mafrooza baato par khadi hai ek ye k Hazrat Tabak bin Ali Razi Allahu Anhu ne doosri martaba namaz padhi thi wo "aakhir shab" mein thi, is liye unki bunyaad par jo imarat khadi ki jayegi uska hashar bhi maloom hai?
Awwalan: meri guzarish ye hai k Hazrat Tabaq bin Ali Razi Allahu Anhu ka ye waqiya Sunan Abu Dawood aur Sunan Nasyai dono mein tafseel k saath marvi hai lekin kisi riwayat mein bhi "Aakir shab" ya "Aakir waqt" ka zikr nahi hai, hairat hai k peer aur mureed (Molana Gangoohi aur Molana Aazmi) dono ki is gaflat aur juraat par k kis tarah apni khayali baat ko "Hadees" bana diya phir us par masla sharyi ki bunyaad rakh di.
Hadees k poorey alfaaz aapke saamne hai padhiye baar baar padhiye aur bataiye k kahi se bhi "Aakhir shab" ka mafhoom paida hota hai "SUMMAN HAZARA ILA MASJIDIHI" mein "SUMMA" ka tarjuma aakhir kis qaida aur lugat ki rooh se "Aakir shab" kiya jayega?
Hadees k zaahir siyaaq se to yahi maloom hota hai k ye poora waqiya awwal hi shab ka hai isi liye allama sindi ne hashiya nasayi mein usko farz aur nafil dono par mahmool kiya hai. (Hashiya Nasayi safa no. 172)
Allama sindi ka mansha ye hai k Hazrat Tabaq bin Ali Razi Allahu Anhu ko jis aqedat ki bina par imam banaya gaya tha uska taqaza yahi hai k farz aur nafil dono namazey unhone padhayi ho aur agar farz aur nafil dono 2 imamo ki iktida mein ada ki gayi hoti to raavi uski zaroor wazahat karta jesa k witr k baare mein usne uski wazahat ki hai, lekin agar us waqiye ko sirf nafil par mehmool kiya jaye tab bhi us hadees se bas itna hi saabit hota hai k Hazrat Tabaq bin Ali Razi Allahu Anhu ne pehle apne baite k ghar walo ko taraweeh maa witr padhaya, uske baad yaha se faariq hokar wo apni masjid gaye aur waha bhi loogo ko imamat karayi, jab witr ka mauka aya to khud nahi padha balkey doosre shaks ko aagey badha diya.
Jab "Aakhir Shab" ka afsaana hi manghadat hai to ab taraweeh aur tahajjud k farq ki bunyaad hi khatam ho gayi.
bil farz agar maan bhi liya jaye k Hazrat Tabaq bin Ali Razi Allahu anhu ne dobara jo namaz padhayi thi wo "Aakhir shab" mein thi tab bhi ye samajhna galat hai k aakhir shab mein jo nafil padhi jayegi wo taraweeh nahi ho sakti, tahajjud hi hogi.
Zaahir hai k taraweeh aakhir shab mein witr ada karne k baad bhi padhi ja sakti hai, lihaza ye kehna batil ho gaya k aakhir shab mein jo nafil namaz padhi jayegi wo taraweeh nahi ho sakti, Pas Hazrat Tabaq bin Ali Razi Allahu Anhu ki ye namaz taraweeh bhi thi aur tahajjud bhi, nafil ki hesiyat se uski rakaat ki takseer koi qabil e aetraaz nahi.
Lijiye is daleel se bhi tahajjud ramazaan aur taraweeh ka 2 juda-gaana namazey hona saabit na ho saka, agarchey peer aur mureed dono ne mil kar uski koshish ki.
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