20 RAKAAT TARAWEEH KI TEESRI HADEES KA JAYEZA

20 RAKAAT TARAWEEH KI TEESRI HADEES KA JAYEZA

Bismillahirrahmanirraheem

Ahnaaf ki teesri daleel (hadees) sunan Behaqui wagaira mein marvi hai k Hazrat Ali Razi Allahu Anhu ne ramazaan mein qara (qiraat karne wale) ko bulaya un mein se ek ko hukm diya k wo loogo ko 20 rakaatey padhaya kare aur witr Hazrat Ali Razi Allahu Anhu padhate they, Hazrat Ali Razi Allahu Anhu ka ye asar doosre tareeq se bhi marvi hai jisko ibne abi Shaiba ne apni Musannaf mein zikr kiya hai, "wakey an hasan bin saaleh an umar wa bin qais an abul hasana" abul hasana ki ye riwayat behaqui mein ek doosre tareeq se marvi hai aur us tareeq ko behaqui ne zaeef kaha hai magar ye zaeef mazr nahi hai kyunki is tareeq ka muayid musannaf ka tareeq hai, Hafiz abdullah sahab gazipuri ne rakaatut taraweeh mein Hazrat Ali Razi Allahu Anhu k in asaar ki sanado par kalaam karke ye keh diya hai k ye sahih nahi hai magar hafiz sahab ka ye kalaam behaqui aur ibne taimiyah k muqabil mein koi wazan nahi rakta. (Malkhasa'az rakaat safa no. 70,71,72)

Jawab: In aasari ki sanado par yaani unke raviyo par hafiz sahab ne jo kalam kiya hai wo kalaam unka nahi hai wo to mehaz na'qabil hai kalaam to amirul momineen bil hadees Imam Bukhari ka hai, yahya bin maeen ka hai, jinko aap apne matlab k mauqo par imam e fan jarah wa tadeel tasleem karte ho, imam nasayi ka hai, ibne adi ka hai, abu hatim ka hai, hafiz ibne hajar ka hai, hafiz zahbi ka hai, aur ek sanad k mutalliq to khud haishmi ka hai. Rahimahullah

farmaiye kya in akabir aur nukaad ka kalaam bhi koi wazan nahi rakhta?

Imam behaqui to tasleem karte hai k Hadees e Ayesha Razi Allahu Anha ka talluq taraweeh se bhi hai magar aap ko is se inkaar hai, neez behaqui aur ibne taimiyah dono maante hai k Aan Hazrat Sallallahu Alaihi Wa Sallam k fail (amal) se taraweeh ki 11 rakaatey sabit hai magar aapko us se inkaar hai, to kya un baato k mutalliq behaqui aur ibne taimiyah k muqabley mein aap ka kalaam koi wazan rakhta hai?

Sunan Behaqui k hawaley se jo hadees paish ki jati hai uski sanad ye hai "Hammad bin shuyeb an ata bin saayib an abu abdur rahmaan salmi an Ali Razi Allahu Anhu"

Is riwayat mein hammad bin shuyeb aur unke ustaad ata bin saayib dono majrooh aur mutakallim fi raavi hai, chunanchey hammad bin shuyeb ki nisbat hafiz Zahbi likhte hai: yani hammad bin shuyeb hamani koofi abu Zubair wagaira se riwayat karte hai yahya bin maeen ne unko zaeef kaha hai aur yahya bin maeen ne ek baar ye bhi kaha hai k ye is qabil bhi nahi hai k unki hadees likhi jaye aur Imam Bukahri ne unke haq mein fi nazara kaha hai, aur nasayi ne bhi unko zaeef kaha hai aur ibne adi ne kaha k unki aksar hadeese is kism ki hoti hai jin par unki koi mutab'at nahi karta aur abu hatim ne kaha hai ye qavi nahi hai. (Meezanul Aetadaal jild 2 safa no. 79)

Ata bin sayib ki nisbat hafiz zahbi ne jo kuch likha hai uska khulasa ye hai, ata bin sayib koofi ulama e tabayee mein se ek aalim hai, aakhir mein unke hafizey mein tageer aa gaya tha aur hafiza bigad gaya tha, imam ahmad bin hambal ne kaha jin raviyo ne unse qabl mein hadees suni wo sahih hai aur jinhone baad mein suni wo kuch nahi hai, ahmad bin abi khaishma ne yahya se naqal kiya k shaaba aur sufyaan ne ata se jo suna hai wo theek hai uske siwa ata bin saayib ki sab hadees zaeef hai, yahya bin saeed ne kaha k hammad bin zaid ne bhi ata se unke hafizey k tageer se pehle suna hai, Imam Bukhari ne kaha k ata bin sayib ki qadeem hadeese sahih hai, abu hatim ne kaha k ata hafiza k tageer se pehle sacchayi k mahal they, nasayi ne kaha ata apni qadeem hadeeso k baare mein siqa hai kyunki baad mein unke hafizey mein tageer aa gaya tha, shaaba aur sufyaan soori aur hammad bin zaid ne ata se jo hadeese riwayat ki hai wo acchi hai. (Meezanut Aetadaal jild 2 safa no. 197)

Is bayan se maloom  hota hai k shaaba, sufyaan soori aur hammad bin zaid yahi teen ashkhaas aese hai jinhone ata bin saayib se unke tageer hafiza se qabl suna hai, lekin hafiz ibne hajar ne tahzeebut tahzeeb mein un k alawa bhi kuch aese raviyo k naam paish kiya hai jinhone ata mazkoor se unke tageer hafiza se qabl riwayat li hai magar un naamo mein bhi hammad bin shuyeb ka zikr nahi hai is se sabit hota hai k mahireen e fan muhadiseen k tatbee k mutabiq hammad bin shuyeb un raviyo mein se nahi hai jinhone ata bin sayeb se unke hafiza k tageer se qabl suna hai lihaza ye kaha jaye k us ne tageer hafiza k baad suna hai to is soorat mein ye riwayat bil jurm mardood payegi baharhaal ye riwayat astanaad wa ehtajaaj k qabil nahi hai.

Ye jarah to is taqdeer par hai k hamaad bin shuyeb siqa hote lekin jabke wo khud bhi majrooh aur zaeef hai aesi halat mein to is riwayat k zaeef hone mein shuba ki koi gunjayish hi nahi baaqi rehti, aur darja e aetabaar se wo bilkul saaqit ho jati hai.

Hanafi Hazraat ko bhi tasleem hai k ye dono ravi zaeef aur majrooh hai likhte hai: Hafiz sahab ne Hazrat Ali Razi Allah Anhu k asar ba riwayat abu abdur rahman par hammad bin shuyeb aur ata bin sayib ki wajah se kalaam kiya hai aur unko maloom hai k Hazrat Ali Razi Allahu Anhu k is asar ka yahi tareeq nahi hai balkey doosra tareeq abul hasana ka bhi hai aur usmein mazkoora bala dono raavi nahi hai. (Rakaat safa no. 72), lihaza ye dono ravi zaeef aur majrooh hai aur muhaddiseen ne un dono par jo jarhey ki hai wo sab maqbool aur motabar hai phir jaan boojh kar aese raviyo ki riwayat ko hanafi mazhab ki daleel mein paish karne ka mansha is k siwa kya ho sakta hai k "Daleelo" ki tadaad badha kar na'waaqif awaam ko mugalatey mein dala jaye aur Rasool Allah Sallallahu Alaihi Wa Sallam ki ek sunnat e saheeya se loogo ko bila wajah door kiya jaye, aese jamhoor aur tassub se Allah ki panah.

Abul Hasana wali riwayat: jo is riwayat ki sanad hai is mein ek ravi abul hasana hai jo Hazrat Ali Razi Allahu Anhu se riwayat karne wale qaraar diye gaye hai maloom nahi ye abul hasana kaun buzurg hai agar ye wahi abu hasana hai jo taqreebut tahzeeb mein mazkoor hai to unko Hazrat Ali Razi Allahu Anhu se liqa (yani unki baat hi nahi hui hai) hi nahi hai, kyunki abul hasana tabqa saabaqa se hai jo kabaar e itteba e tabaeen Rahimahullah ka tabqa hai jinko kisi sahabi Razi Allahu Anhum se liqa nahi hai, to jab unki Hazrat E Ali Razi Allahu Anhu se liqa hi nahi hui to ye riwayat bhi boja munqatah ul sanad hone k sahih na thehri, alawa bari ye abul hasana majhool ravi bhi hai to is wajah se bhi ye riwayat sahih sabit na hui. (Rakatut Taraweeh Taba kalkatta safa no. 22)

ye guftagu to hafiz sahab ne abul hasana ki us riwayat par farmayi hai jo musannaf ibne abi shaiba mein manqool hai, raha uska wo tareeq jo behaqui mein marvi hai to uski baabat hafiz sahab likhte hai k:

Is riwayat ka jawab to khud usi riwayat k aakhir mein mazkoor hai k is riwayat ki sanad zaeef hai is k zaeef hone mein ek wajah ye hai k is riwayat ki sanad mein ek ravi abu saad baqaal hai aur wo is darja zaeef hai k imam zahbi farmate hai k mere ilm mein kisi ne bhi uski toseeq nahi ki hai aur ye mudallis bhi hai aur ye riwayat unhone "An" k saath ki hai aur jab raavi mudallis anana kare yahi "An" k saath riwayat kare to uski wo riwayat sahih nahi hoti, agarchey ravi siqa hi kyu na ho, to jab ravi gair siqa ho jese abu saad baqaal to uski riwayat kyunkar sahih hogi yaani uski to tatbeeq wali sahih na hogi, al haasil ye riwayat bhi sahih na nikli, iski ek wajah ye bhi hai k is riwayat ki sanad men ek raavi abul hasana bhi hai jo abu saad baqaal mazkoor k sheikh hai aur Hazrat Ali Razi Allahu Anhu se is asar k riwayat karne wale qaraar diye hai in abul hasana mein jo kalaam hai wo uper bayan kiya ja chuka hai. (Rakaatut Taraweeh bata kalkatta safa no. 29,30)


Hanafi hazraat hafiz ibne hajar par tanqeed karte hue kehte hai: Hafiz sahab ne Hazrat Ali Razi Allahu Anhu k asar ba'riwayat abul hasana par jo kalaam kiya hai wo galat hai, unhone kaha abu saad baqaal siqa bhi nahi hai aur mudallis bhi hai to uska jawab ye hai k hafiz sahab ko maloom hai k abu saad baqaal ki mutaba'at (taaeed) umar wa bin qais ne ki hai aur usool hadees mein masr hai k mudallis ya zaeef raavi ki mutaba'at koi doosra mudallis ya zaeef bhi kare to uski riwayat maqbool hoti hai lihaza saad ki wajah se uski asnaad ki tazaeef usoolan galat hai, usool ka aesa mota masla bhi hafiz sahib ko maloom na tha lekin mushkil ye hai k sab jaanne k bawajood unhone saad par kalaam kiya aur uski wajah se sanad ko zaeef qaraar de diya. (Rakaat safa no. 78)

Jawab: Aap poorey jazam wa yaqeen k sath dawa karte hai k abu saad baqaal ki mutaba'at umar wa bin qais ne ki to uske mana ye hai k aap ya bhi dawa kar rahe hai k abu saad baqaal aur umar wa bin qais dono abul hasana k ma'aasir hai aur ye riwayat in dono ne bila irsaal wa inqata k baraheraast abul hasana se li hai, lekin kya in dono mein se koi ek daawa bhi aap rijaal ki kitabo mein se saabi kar sakte ho? poori hanfiyat mil kar bhi zoor lagaye to un daawo ka saboot rijaal ki kitabo se namumkin hai, is liye k rijaal ki tamaam mutad awwal kitabey khangaal daliye aapko kahi bhi kisi aese ravi ka koi tazkira nahi milega jiska naam ya kuneet abul hasana ho aur ukse ustaad Hazrat Ali Razi Allahu Anhu aur shagird abu saad baqaal aur umar wa bin qais ho.

Pas jab is abul hasana ka kuch pata hi nahi hai k ye kaun hai? kis zamaney mein hua hai? kis tabqey ka ravi hai? kis se uski mulaqaat hai aur kis se nahi hai? kaun uske ustaad hai? aur kaun shagir hai? al garz kutub e rijaal se na uski shaksiyat ka kuch pata hai aur na halaat ka, to ab mehaz (man abul hasana) kehne se na uski shaksiyat mutaeen hoti hai aur na kisi k saath uski ma'aarisat sabit ho sakti hai aur jab ma'aasirat hi sabit nahi to phir mulaqaat aur hadees ka sima aur riwayat to mehas khawab wa khayaal ki batey hai, han "An" mein ehtamaal ma'aasirat aur imkaan liqa ki gunjayish hai (Sharah Nakhbah safa no. 89), magar hafiz ibne hajar k qul k sirf ehtamaal aur imkaan kaafi nahi balke ma'aasirat ka "Saboot" shart hai aur hafiz ibne islaah k qaul k mutabik to mulaqaat ka saboot bhi shart hai (Muqadma al noo haavi ashr) aur yaha jab ma'aasirat hi saabit nahi hai to mulaqaat k saboot ka kya sawal?

Aur abu saad baqaal to mudallis bhi hai is liye unka anana to kisi haal mein bhi sama (sunne) par mahmool nahi ho sakta, umar bin qais agar chey mudallis nahi hai magar abul hasana k saath uski ma'aasirat bhi sabit nahi hai aur jab tak ma'aasirat sabit na ho jaye usool e hadees ki rooh se uska anana bhi aetasaal wa sama (listen) par majhool nahi ho sakta aur jab ravi aur marvi An k ma'bayien aetasaal hi sabit na ho to mutaba'at kaha se saabit hogi? lihaza ye dawa asoolan qat'an galat aur nira tahukm hai k "Umar wa bin ne abu saad baqaal ki mutaba'at ki hai" pehle abu saad baqaal aur umar wa bin qais aur abul hasana in teeno ki ma'aasirat to sabit kijiye.

Bahut asaan hai kisi muhaddis par tanqeed kar dena, galiban ab aapke ye samajh mein a gaya hoga k hafiz bin hajar marhoom ne is "Mutaba'at" ko kyun qabil e aetna nahi samjha.


Agey hanafi hazraat kehte hai: Shateer bin shukal jinki nisbat behqui mein hai k wo hazrat Ali Razi Allahu Anhu k as'haab e khaas mein they 20 rakaat padhte they.

Jawab: Aazmi sahab ko aasarus sunan mein ye riwayat to nazar a gayi lekin ye nazar nahi aya k is riwayat par molana shoonk naimvi ne jarah lagayi aur kalaam kiya kehte hai: shateel bin shakal se isko abdullah bin qais ne riwayat kiya hai aur abdullah bin qais se abu ishaaq ne riwayat ki, naimvi kehte hai k abdullah bin qais k mutalliq maloom nahi k ye kaun hai aur us se riwayat karne mein abu ishaaq munfarid hai. (Aasarus sunan jild 2 safa no. 75), jab abdullah bin qais ka kuch ata pata hi nahi hai k kaun hai aur sirf ishaaq ne us se riwayat li hai to muhaddiseen ki istalaah mein ye majhool aeen hua aur majhool aeen ki riwayat na qabil e ehtajaat aazmi sahab (hanafi hazraat) ko bhi tasleem hai.


Aur isi tarah abdur rahmaan bin abu bakr aur saeed bin abu hasan hazrat Ali Razi Allahu Anhu k shagird they aur ye hazraat bhi 5 tarweeha yaani 20 rakaat padhte they.

Jawab: Khud apni doosri kitab mein likhte hai: Abdur rahmaan bin abu bakr wa saeed bin abu hasan wa imraan abdi 83 hijri se qabl basra ki jama masjid mein 5 tarweeha yani 20 rakaat padhaya karte they aur aakhiri ashra mein 1 tarweeha (yani 4 rakaat) ka izafa kar dete they. (Qayamul Layl safa no. 92), aap qayamul layl safa no. 92 nikaal kar dekhiye waha par ye alfaaz bhi mojood hai: yani witr mein dua e quboot ramazaan k sirf nisf aakhir mein (yani dua e qunoot nisf ramazaan yani aadha ramazaan nikal jane k baad) padhte they aur quran paak 2 martaba khatam kar dete they. (Qayamul Layl safa no. 92)

Ye dono baatey hanafi mazhab k khilaaf hai chunachey hidaya mein hai: Taraweeh mein qiraat e quraan ki koi khaas miqdaar mazkoor nahi lekin aksar masha'ikh k nazdeek quran ko ek martaba khatam karna sunnat hai. (Hidaya baab Salatul Witr)

Neez soo bin gafla (jo hazrat Ali Razi Allahu Anhu aur ibne Masood Razi Allahu Anhu k ashaab e khaas they) aur haris aawar aur ali bin rabeeya (ye dono bhi hazrat Ali Razi Allahu Anhu k shafird they) 20 rakaatey padhate they.

Jawab: Is riwayat k liye behaqui aur aasarus sunan ma taaleeq ka hawala diya jata hai lekin haris aawar k 20 padhne ki riwayat na to behqui mein hai aur na aasarus sunan mein hai, aur safa no. 5 par musannaf ka hawala diya hai ye bhi mehaz rang mehfil jamane k liye hai musannaf ka nuskha molana ne kabhi khwaab mein bhi na dekha hoga isi liye na safa ka zikr hai na jild ka.

yahi Haaris aawar hai jike mutalliq qayamul layl maroozi mein manqool hai k wo apni qaum ki imamat karte they tab witr mein dua e qunoot shuru k 15 dino mein nahi padhte they. (Qayamul Layl Maroozi Safa no. 122)

Hazrat Ali Razi Allahu Anhu k mutalliq imam maroozi ne is baab mein 2 riwayatey zikr ki hai pehli riwayat to ye bayan ki hai k wo witr mein dua e qunoot poore ramazan mein padhte they aur gair ramazaan mein bhi padhte they aur iske baad doosri riwaay mein zikr karte hai: Hazrat Ali Razi Allahu Anhu ramazaan k nisf aakhir mein qunoot padhte they (yani shuru k 15 dino mein witr mein dua e qunoot nahi padhte they). (Qayamul Layl Maroozi safa no. 132)

Agar ye asal sahih hai k shagirdo ka amal Hazrat Ali Razi Allahu Anhu k amal k liye zabardast daleel aur qareena hai to is usool ki bina par doosri hi riwayat sahih hogi kyunki unke shagirdo ka amal isi par hai, pas agar sach much Hazrat Ali Razi Allahu Anhu ki sunnat par amal karne ka dawa dil mein mojood hai to aelaan kardo k witr mein dua e qunoot poore saal nahi balkey sirf ramazaan k nisf aakhir mein (yani 15 din k baad) padhna hai.

Ye hanafi hazraat ki teeno daleel thi jisko wo 20 rakaat taraweeh k saboot mein paish karte hai, aur teeno riwayato ka jayeza liya ja chuka hai jis se ye maloom hota hai k ye teeno riwayate zaeef hai aur qabil e ehtajaaj nahi hai.