TAHAJJUD AUR TARAWEEH K FARK KI BEHAS PART 2
Bismillahirrahmanirraheem
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
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.
No comments:
Post a Comment