MAKKAH AUR MADEENA MEIN TARAWEEH K BAARE MEIN EK WAZAHAT

MAKKAH AUR MADEENA MEIN TARAWEEH K BAARE MEIN EK WAZAHAT

Bismillahirrahmanirraheem

Baaz loog kehte hai k hum 20 rakaat taraweeh is liye padhte hai k makkah mukarrama aur madeena munawwara mein bhi 20 rakaat hi padhayi jati hai agar ye taraweeh 20 rakaat sunnat na hoti to haramayen sharafayen mein kabhi na padhayi jati wagaira wagaira.

Jawab: Asar baat to ye hai k Aal e Sa'ood rahimahullah se pehle turki daur mein hijaaz muqaddas mein shirk wa bidaat ka daur doora tha hatta k baitullah shareef mein 4 musalley charo imamao k naam par alag alag bane hue they har firqa doosre k piche namaz na padhta tha, Sahaba E Kiraam Razi Allahu Anhum ki qabro par chadhawey chadhaye jate they, Shah Abdul Azeez bin Sa'ood rahimahullah ne hijaaz shareef par qabza karte hi tamaam shirkiya aur bidatiya umoor khatam kar diya albatta mubah chezey hala rehne di jin mein se ek taraweeh ka masla bhi tha chunkey taraweeh ek nafli ibadat hai jo hasb e tofeeq jis qadr koi ibadat kar sakta hai kare uski koi hadd bandi nahi hai, is firqa bandi ko rookne k liye ye faisla kiya gaya k saudi arab mein jo k islam ka markaz hai (20 rakaat taraweeh 2 alag alag imam padhayenge ek imam 10 rakaat padhayega aur doosra imam bhi 10 rakaat padhayega, jin hazraat ko 20 rakaat padhni hai wo 20 padhey jisko 11 rakaat padhni hai wo 10 rakaat aur apni ek rakaat witr padh sakta hai), jesa k ye nafil namaz hai to iski ahadees mein 47 rakaat tak ki tadaad milti hai Albatta masnoon taraweeh sirf 8 rakaat hi hai jesa k is se pehle guzar chuka hai aur yahi sabit hai aur yahi faisla mulk e saudi arab k ulama ka bhi hai aur yahi wajah hai k saudi arab mein haramayen sharafayen k alawa doosri masajid mein aaj bhi 8 rakaat hi taraweeh padhayi jati hai.


Doosri baat ye hai k: Agar hamare hanafi bhai 20 rakaat taraweeh k masley par harameyen sharafeyen ki taraweeh ba'taur daleel paish karte hai to hamey unki ye daleel bhi manzoor hai lekin ek shart par wo ye hai k jis tarah wo haramayen sharafayen mein taraweeh dekh kar 20 rakaat taraweeh padhte hai isi tarah unhe chahiye k ayinda wo qirat e fatiha, khalafal imaam, rafulyadeyn aur aameen bil jahar k masail par bhi amal kare kyunki baitullah sahreef aur masjid e nabwi k a'imma e kiraam un masail k qayil aur faa'al hai, isi tarah ayinda hamare bhai namaz witr bhi haramayen sharafayen ki tarah 2 rakaat alag aur ek rakaat alag padh kar haath utha kar witro mein dua e qunoot padha kare, hame yaqeen hai k agar hamare hanafi bhai haramayen sharafayen k a'imma k tareeqey k mutabiq namaz ada karenge to mulk mein mazhabi kushadgi bahut hadd tak khatam ho sakti hai. (ayiye mere Hanafi bhaiyo qadam badhao hum tumhare saath hai)

RAKAAT - QAYAAM E RAMAZAAN (TARAWEEH)

RAKAAT - QAYAAM E RAMAZAAN (TARAWEEH)

Bismillahirrahmanirraheem

Rakatut taraweeh k adad mein fima bainul ulama hasb e zail 10 qual hai:

1. Rakatut taraweeh k adad mein ek qaul ye hai k 41 rakaat hai Allama Aeni hanafi kehte hai: 

Ulama ne qayam e ramazaan (taraweeh) ki rakaato k baare mein k is mein kaun adad mustahab hai bahut kuch ikhtalaaf hai, ek qaul ye hai k 41 rakaat hai, tirmizi ne kaha: Baazo ki raaye ye hai k 41 rakaat maa witr padhte they aur yahi qaul ahle madeena ka hai aur isi par madeena mein ahle madeena ka amal hai hamare Sheikh rahimahullah ne farmaya k 41 se zayada kisi ka qaul nahi hai, mein kehta hu k ibne abdul barr ne aswad bin zaid se naqal kiya hai k wo 40 rakaat padhte they aur 7 rakaat witr padhte they, yani maa witr 47 rakaat padhte they. (Umdatul Qaari 8: 245)


2. Doosra qaul ye hai k 38 rakaat hai Allama Aeni hanafi farmate hai: 

Imam muhammad bin nasr ne ibne aeyman k tareeq se imam malik rahimahullah se riwayat ki hai k imam malik rahimahullah ne kaha k mustahab ye hai k loog ramazaan mein 38 rakaat padhey, phir imam aur sab loog salaam phair kar ek rakaat witr padhey, imam malik rahimahullah ne kaha k zamana hira k qabl ek soo kayi baras se ab tak ahle madeena ka isi par amal chala aa raha hai. (Umdatul Qari 8: 245, Mukhtasar qayamul layl safa no. 222)

Hafiz iben Hajar farmate hai: Is doosre qaul ko ba zaafa witr ki 3 rakaato k pehle qaul ki taraf ruju kar sakte hai, lekin muskhkil ye hai k is riwayat mein tasreeh aa chuki hai k witr ek hi rakaat padhte wo witr mila kar ek kam 40 hi rakaat hoti hai yani 39 na k 41. (Fathul Bari 4: 298)


3. Teesra qaul ye hai k 36 rakaat hai Allama Aeni hanafi farmate hai:

Ibne wahhab ne kaha k mene Abdullah bin Umar Razi Allahu Anhu se suna hai k wo kehte they k nafey ne kaha k mene loogo ko nahi paya magar isi halat par k taraweeh 39 rakaat padhte they, jis mein se 3 rakaat witr thi. (Umdatul Qari 8: 245)

Aur Allama Hafiz ibne Hajar farmate hai: Imam Malik rahimahullah se yahi qaul mash'hoor hai k taraweeh 36 rakaat hai. (Fathul Bari 4: 298)


4. Chootha qaul ye hai k 24 rakaat hai Allama aeni hanafi farmate hai:

Zararah bin aufi se marvi hai k wo ramazaan k aakhir ashrah mein isi tarah (24 rakaat) padhte they. (Umdatul Qari 8: 245)


5. Paanchva qaul ye hai k 28 rakaat hai Allama aeni hanafi farmte hai:

Zararah bin aufi se manqool hai k wo ramazaan k pehle 2 ashroo mein 28 rakaat padhte they, aur saeed bin jubair se manqool hai k wo 28 rakaat aakhiri ashraah mein padhte they. (Aeza)


6. Chatha qaul ye hai k 24 rakaat hai Allama Aeni hanafi farmate hai:

Saeed bin jubair se marvi hai k wo 24 rakaat padhte they. (Umdatul Qari 8: 245)


7. Saatva qaul ye hai k 20 rakaat hai Allama aeni hanafi farmate hai:

Tirmizi ne isko aksar ahle ilm se naqal kiya hai, kyunki ye hazrat Umar Razi Allahu Anhu aur Hazrat Ali Razi Allahu Anhu degar sahaba se manqool hai aur yahi qaul hum ahnaaf ka hai. (Aeza)

Yaha par allama aeni ne umdatul qari mein Hazrat Umar Razi Allahu Anhu se 20 rakaat manqool hone ka hawala Muatta imam malik par kar diya hai, halankey muatta mein kisi jagah Hazrat Umar Razi Allahu Anhu se 20 rakaat ka padhna ya hukm dena manqool nahi hai, is mein to 20 rakaat k bare mein sirf yazeed bin romaan ki riwayat hai jo munqata ul sanad hai, jismein na is amr ki tasreeh hai k khud Hazrat Umar Razi Allahu Anhu 20 rakaat padhte they aur na is amr ki tasreeh hai k 20 rakaat padhne ka hukm dete they, ye riwayat sahih nahi hai munqata ul sanad hai. (iski behas pichle post "20 rakaat taraweeh ki doosri hadees k jayeza" mein guzar chuki hai)

aur jo allama aeni ne Hazrat e Ali Razi Allahu Anhu se 20 rakaat k manqool hone ki baare mein ek riwayat behaqui se naqal ki hai jiska raavi abul hasana hai jiska hazrat e Ali Razi Allahu Anhu kuch sunna sabit nahi hai ye abul hasana tabqa e saaba se hai jo kabaar itteba tabaee ka tabqa hai jisko kisi sahabi se liqa sabit nahi lihaza ye riwayat bhi munqata ul sanad hai, aur ye abul hasana majhool bhi hai isi liye riwayat bhi sahih nahi hai. (iski behas pichle post "20 rakaat taraweeh ki teesri hadees k jayeza" mein guzar chuki hai)


8. Aathwa qaul ye hai k 16 rakaat hai allama aeni hanafi farmate hai:

Abu mujlaz se manqool hai k wo loogo ko 4 tarweeha (tarweeha 4 rakaat ka hota hai yani 16 rakaat) padhaya karte they aur har raat quran ka saatva hissa us mein padha karte they, isko imam muhammad bin nasr ne imaraan bin hudair k tareeq se riwayat kiya hai. (Umdatul Qari 8: 246)

9. Noova qaul ye hai k 13 rakaat hai allama aeni hanafi farmate hai:

Imam muhammad bin nasr ne riwayat kiya k muhammad is'haaq ne kaha k muhammad bin yousuf ne mujhe khabar di k unke jadd sayib bin yazeed ne kaha k hum loog Umar bin Khattab k zamane mein ramazaan mein 13 rakaat padha karte they, muhammad bin is'haaq ne kaha k mein is baab mein aesi koi hadees jo mere nazdek is hadees se zayada sabit aur sayib bin yazeed ki hadees hone k zayada layaq ho nahi sakti hai, aur ye is liye k Rasool Allah Sallallahu Alaihi Wa Sallam ki raak ki namaz bhi 13 rakaat hi thi. (Umdatul Qari 8: 246)

Hafiz ibne Hajar farmate hai: Muhammad bin is'haaq ne kaha k mene jis qadr hadeese is baab mein suni hai, un sab mein ye hadees asbat hai aur ye Hazrat Ayesha Razi Allahu Anha ki hadees k muwafiq hai jo Rasool Allah Sallallahu Alaihi Wa Sallam ki raat ki namaz k baare mein marvi hai. (Fathul Bari 4: 299)


10. Daswa qaul ye hai k 11 rakaat hai Allama aeni hanafi farmate hai:

Daswa qaul ye hai k 11 rakaat hai aur isi ko Imam Malik rahimahullah ne apne liye ikhtiyaar kiya aur isi ko abu Bakr bin arbi ne bhi pasand kiya. (Umdatul Qari 8: 246)

Hafiz ibne Hajar farmate hai: Imam malik ne muatta mein muhammad bin yousuf se riwayat ki, unhone sayib bin yazeed se k taraweeh 11 rakaat hai aur saeed bin mansoor ne ek aur sanad se bhi yahi mazmoon riwayat kiya hai, aur Imam muhammad bin nasr maroozi ne muhammad bin is'haaq ki sanad se muhammad bin yousuf se 13 rakaat riwayat ki hai aur awwal adad yani 11 Hazrat Ayesha Razi Allahu Anha ki hadees k muwafiq hai aur saani yaani 13 is se qareeb hai. (Fathul Bari 4: 298)


In aqwaal e ashraah mein qaum e daham is liye marjah hai k Rasool Allah Sallallahu Alaihi Wa Sallam ka kisi sahih hadees se 11 rakaat se zayada taraweeh padhna sabit nahi (jesa k guzishta post mein guzar chuka hai) aur hazrat Umar Razi Allahu Anhu ka hukm tha ubey bin kaab aur tameem dari ko k wo loogo ko 11 hi rakaat padhaya karey, aur kisi sahih sanad se kisi ka khulafa e rashideen mein se bhi is se zayada padhna ya is se zayada padhne ka hukm dena sabit nahi hai aur sareeha aasmani qanoon mojood hai k indal ikhtalaaf jo qaul kitab wa sunnat k muwafiq ho wahi marjaah (qabil e qubool hai aur wahi mana jata) hai.

Agar tum loog kisi baat mein ikhtalaaf karo to usko Allah aur use Rasool ki taraf ruju karo, agar tum Allah ko aur rooz e qayamat par emaan rakhte ho. (Surah Surah no. 4 Nisa Ayat no. 59)

to sabit hua k in ikhtalaaf mein qaul e daham hi marjah hai yani jo sahih hadees se sabit hai wahi qabil e ehtajaaj hai.

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.

8 RAKAAT TARAWEEH KI DOOSRI HADEES PAR AETRAZAAT AUR USKA JAWAB (COMPLETE)

8 RAKAAT TARAWEEH KI DOOSRI HADEES PAR AETRAZAAT AUR USKA JAWAB (COMPLETE)

Bismillahirrahmanirraheem

8 Rakaat taraweeh k saboot mein doosri Hadees Hazrat Jaabir Razi Allahu Anhu ki paish ki hai us par bhi kuch aetraaz lagaye gaye hai: Jaabir Razi Allahu Anhu ne bayan kiya k Rasool Allah Sallallahu Alaihi Wa Sallam ne hum loogo ko ramazaan k maheene mein (taraveeh ki namaz) 8 rakaat padhayi uske baad witr padhaye, doosre rooz jab raat hui to hum loog phir masjid mein jama ho gaye ummeed thi k Aan Hazrat Sallallahu Alaihi Wa Sallam niklenge aur namaz padhayenge magar Aap Sallallahu Alaihi Wa Sallam na nikle hum subah tak masjid mein reh gaye phir Rasool Allah Sallallahu Alaihi Wa Sallam ki khidmat mein hum loog gaye aur ye baat bayan ki to farmaya k mujhe khatra hua k kahi ye namaz tum loogo par farz na ho jaye (isi liye mein ghar se bahar nahi nikla). (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)


Pehla (1st) Aetraaz: Is k mutalliq sabse pehle ye jaan lijiye k ye waqiya faqat ek raat ka hai, iski nisbat yaqeen se nahi kaha ja sakta k ye wahi waqiya hai jisko Hazrat Ayesha Razi Allahu Anha ne bayan kiya hai is liye k Jabir Razi Allahu Anhu k bayan mein sirf ek raat namaz padhna aur doosri raat mein na aana mazkoor hai aur hazrat Ayesha Razi Allahu Anha ki riwayat mein teen raato mein padhna aur chothi raat mein hujrey se bar aamad na hona mazkoor hai isi liye Hafiz Ibne Hajar Rahimahullah ne in dono waqiyo k ek hone mein taraddud ka izhaar kiya hai.

Jawab: Lekin aapke Allama Aeni Hanfi ne to in dono waqiyo k ek hone mein kisi taraddud ka izhaar nahi kiya hai balke saaf saaf un doono waqiyo ko ek hi samajh rahe hai wo sahih ibne khuzaima aur sahih ibne hibbaan k hawale se kehte hai k 11 rakaat se jayada padhna 3 raato k alawa saabit nahi hai. (Umdatul Qaari jild 2 safa no. 597)

is se saaf zahir hota hai k Allama aeni k nazdeek dono waqiye ek hi hai isi liye unhone Jabir Razi Allahu Anhu ki riwayat ko doosri riwayat ka mubayyan qaraar diya hai

Molana abdul hayi lakhnavi ne ba'sarahat in dono waqiyo ko ek hi kaha hai aur ek jagah nahi balke muta'addad muqamaat mein likha hai wo likhte hai

Aap ne (yani Rasool Allah Sallallahu Alaihi Wa Sallam ne) taraweej do tarah ada ki hai ek 20 rakaat ba'jamaat lekin uski riwayat ki sanad zaeef hai, doosri 8 rakaat aur 3 rakaatey witr ba'jamaat, aur ye tareeqa huzoor e akram Sallallahu Alaihi Wa Sallam se 3 raato k alawa kisi raat mein mankool nahi. (Majmua E Fatawa jild 1 safa no. 354)

hafiz ibne hajar ne bhi in dono waqiyo k ek hone k ehtamaal ko sahih samjha hai isi liye unhone hazrat jaabir Razi Allhu Anhu aur Hazrat Ayesha Razi Allahu Anha k bayanaat mein jo ikhtalaf hai is ko door karne k liye unhone ek makool tojeeh paish ki hai. (Fathul Baari jild 2 safa no. 10) par k in raato mein Rasool Allah Sallallahu Alaihi Wa Sallam k saath sahaba Razi Allahu Anhum ki shirkat tadreejan hui thi kuch pehli shab mein shareek hue they is se zayada doosri shab mein shareek hue they aur us se zayada teesri shab mein shareek hue they yaha tak k masjid bhar gayi thi jesa k bukhari mein aya hai (Bukhari hadees no. 2012) to ho sakta hai k Hazrat Jaabir Razi Allahu Anhu bhi unhi loogo mein se ho jinhone teesri aur choothi shab mein shirkat ki thi is liye unhone in dono ka haal bayan kiya hai aur hazrat Ayesha Razi Allahu Anha ne chaaro shab ka haal dekha hai is liye unhone charo ka haal bayan kiya hai.

In tojeeh ki bina par un dono riwayato ka ikhtalaaf badi hi aasani se door ho jata hai lekin agar ye dono waqiye alag alag bhi mane jaey aur Hazrat Jabir Razi Allahu Anhu ne faqat ek hi shab ka haal bayan kiya ho tab bhi us se nafs e masla par koi asar nahi padta, 8 rakaat taraweeh ki masnooniyat to behar-haal saabit ho jeyegi kyunki ba'qaul molana Rasheed Ahmad Gangoohi tasunan k waaste se ek dafa ka fail (amal) bhi kaafi hai. (Al Raai Najeeh safa no. 16)


Doosra (2nd) Aetrazaat: Esa bin jaariya is ravi ka zikr Hafiz zahbi ne meezaul aetadaal mein aur hafiz ibne hajar ne tahzeebut tahzeeb wagaira mein kiya hai aur likha hai k imam far jarah wa tadeel yahya bin maeen ne is ki nisbat likha hai wo qavi nahi hai aur ye bhi farmaya k uske paas muta'addad munkir riwayetey hai aur imam nasayi aur imam abu dawood ne kaha hai k wo munkirul hadees hai imam nasayi ne usko matrook bhi kaha hai aur saaji aur aqeeli ne usko zeefa mein zikr kiya hai aur ibne adi ne kaha hai k uski hadeese mehfooz nahi hai. (Rakaat safa no. 27,28)

Jawab: Meezanul Aetadaal aur tahzeebut tahzeeb k hawale se yaha jis qarieen e rijaal ki jarah nakal ki gayi hai wo ye hai: yahya bin maeen, imam nasayi, imam abu dawood, saaji, aqeel ibne adi,aur aqeeli, ye kul 6 hazraat hai hafiz ibne hajar ko mila liya jaye to 7 hai, behar-haal jarho ki tadaad 6 ho ya 7 kisi bhi soorat mein bhi un jarho ki bina par usool e hadees k qawaid ki rooh se na esa bin jaaria majrooh qaraar payenge aur na unki ye riwayat na qabil e qubool ho sakti hai, allama aazmi ya to usool e hadees k qawaid se bekhabar hai ya jaan boojh kar afsoos naak tajahul se kaam liya hai, esa bin jaariya par ki gayi jarho ka jawab:

Awwalan to esa bin jaariya par jitni jarhey ki gayi hai ye sab ki sab mubham aur gair mufassar hai, kyunki kisi mein bhi sabab jarah ka bayan nahi hai

1. Molana Abdul hayi lakhnavi likhte hai: jarah k mubham k maqbool hone k liye shart ye hai k wo tadeel se khali ho yaani jis raavi par jarah ki gayi hai uski kisi mahir muhaddis ne tadeel wa toseeq na ki ho agar kisi ek motabar wa mustanad muhaddis ne bhi uski toseeq ki hogi to wo jarah na qabil e maqbool wa mardood hogi. (Ar rafa wal takmeel safa no. 6)

2. Imam abu dawood ki muwafiqat laazmi thi agar kisi mahir fann ne uski tosheeq na ki hoti lekin imam abu zar'a raazi aur ibne hibbaan jese maaheen fann aur a'imma e hadees ki tosheeq wa tadeel k baad uska majrooh hona mutayin nahi raha. (Ar rafa wal takmeel safa no. 18)

3. Hafiz ibne hajar ne is ravi k baare mein “lainul hadees” kaha hai iske baare mein hafiz ibne hajar taqreebut tahzeeb mein hi uski wazahat karte hai k “lainul hadees” ka lafz wo aese raavi k haq mein boolte hai jiska agarche koi mutabey na ho, tahum uske baare mein koi aesi baat bhi saabit nahi hai jiski wajah se uski hadees qabil e tark ho. (Taqreebut Tahzeeb safa no. 3) agey kehte hai isi kitab mein kisi raavi par mein wahi hukm lagaunga jo uske haq mein kahe gaye aqwaal mein se ho jayada sahih aur uske mutalliq bayan kiye gaye ausaaf mein sabse jayada wo munasib hoga. (Taqreebut Tahzeeb Safa no. 1) is se saabit hota hai k Hafiz ibne hajar k nazdeek esa k mutalliq koi sakht jarah makbool nahi.

4. Muhadiseen jab kisi raavi ki baabat munkirul hadees ka lafz boolte hai to us se unki muraad ye nahi hoti k uski jitni riwayatey hai wo sab munkir hai balke uski chand riwayato mein se agar baaz bhi munkir ho to uko munkirul hadeed keh dete hai. (Hawala E Mazkoor), Hafiz Aeraaqi kehte hai: basa auqaat muhadiseen kisi raavi par munkirul hadees ka ittelaaq is liye kar dete hai k us ne sirf ek hi hadees riwayat ki hai. (Ar Rafa wal Takmeel safa no. 14)


Teesra (3rd) Aetrazaat: Yahi wajah hai is hadees k zaeef aur munkir hone ki k hafiz zahbi ne esa k tazkira mein uski is riwayat ko meezanul aetadaal mein nakal kiya hai unki aadat hai k wo is kitaab mein jin majrooh raavi ka zikr karte hai, agar uski riwayat mein koi munkir riwayat hoti hai to wo us munkir ko bhi zikr karte hai asal mein ye tarz ibne adi ka hai jo unhone apni kitaab Al Kaamil mein ikhtiyaar kiya hai unhi ka tarz hafiz zahbi ne ikhtiyaar kiya hai.

Jawab: Afsoos ki baat hai yaha par bhi hanfi hazrat ne haath ki safayi ka kartab dikhaya hai k diyanat apna sar peet kar rah gayi, mehaz is liye k esa ki ye riwayat (hanafi mazhab k khilaaf hai) kisi tarah zaeef aur munkir saabit ho jaye, ibne adi aur zahbi k mutalliq baat ka sirf ek rukh paish kiya gaya hai aur isi talbees ki wajah se soorat muamala bilkul maskh ho gayi hai:

Hafiz ibne hajar muqadama fathul baari mein adi k tarjuma mein ibne adi k mutalliq likhte hai: Ibne adi ki ye adat hai k wo apni kitab Al Kaamil mein siqa aur gair siqa (majrooh aur gair majrooh) dono qism k rawiyo ki unki riwayat ka zikr karte hai jinko inkaar kiya gaya hai ya jinko munkir kaha gaya hai. (Muqadama Fathul Baari Safa no. 502)

ibne adi ka saneeh sirf majrooh ravi k sath khaas nahi jesa k aazmi sahab se maloom hota hai aur na ye baat k wo riwayat munkir hoti hai, balke jispar jarah wa inkaar kiya gaya hai zaruri nahi k wo munkir ho.

Isi k saath hafiz zahbi ka khud apna bayan bhi padh lijiye to baat aur saaf ho jati hai meezanul aetadaal k bilkul aakhir mein likhte hai: Is kitab (Meezanul Aetadaal) ka asal maouzu to zaefa hi ka tazkira likhna hai, lekin siqaat ki ek badi tadaad ka zikr bhi is mein aa gaya hai unka tazkira mene ya to is liye nahi kiya k un par jo jarah wa inkaar kiya gaya hai uska jawab do ya is liye k un jaraho se unka zoouf sabit nahi hota.

Insaaf se kahiye agar tasweer k ye dono rukh saamne hote to kya us waqt bhi ye nateeja nikala ja sakta tha k esa majrooh raavi hai aur uski ye riwayat munkir aur zaeef hai isi wajah se hafiz zahbi ne is ko meezanul aetadaal mein nakal kiya hai ye galat nateeja to usi soorat mein nikalta hai jab k mamley ka wahi rukh saamne ho jo hanfi hazrat ne paish kiya hai, phir agar humne ye kaha to kya galat kaha k baat ka ek rukh paish karke soorat maamla maskh kar di gayi hai aur haath ki safayi ka wo kartab dikhaya k dayanat sar peet kar rah gayi, is se ye maloom ho jata hai k esa par jo jarha ki gayi hai uski wajah se bhi hafiz zahbi k nazdeek wo zaeef nahi hai.

Aur raha imam abu zar'a raazi ka esa k baare mein ye kehan k "la baasa bihi" to iske baare mein hafiz aeraaqi ne al fiyah mein aur sakhavi ne fathul mugees mein aur dosre tamaam muhadiseen ne is lafz ko lafaaz tadeel mein mutawast darja hi ki tadeel qaraar diya hai kisi ne bhi us se kam darja mein usko shumaar nahi kiya, iske baad hafiz zahbi ka "Asnadah wast" kehna sawab hai isko na sawaab kehne wale muhadiseen ki sarihaat se na buland hai.

Ishaaq ibne raahwey rahimahullah abu zar'a raazi k talluq se kehte hai: abu zar'a jis hadees ko na pehchaane samajh jao k wo hadees be asal hai aur ishaaq ibne raahwey jinhone abu zar'a raazi ki ye tareef bayan ki hai unka martaba kya hai hafiz ibne hajar kehte hai: "Yaani wo hadees aur fiqah mein Amirul momineen hai". (Muqadama Fatah safa no. 5)


Chootha (4th) Aetrazaat: Iski sanad mein muhammad bin hameed raazi hai jo k kazzaab hai. (Mukhtasar Qayamul layil maroozi safa no. 197)

Jawab: Is hadees ko yaqoob bin abdullah alqami se muhammad bin hameed k alawa aur bhi bahut se rawiyo ne bayan kiya hai, masalan:

1. Jaafar bin hameed koofi. (al kaamil li bin adi 5: 1889, Al mojamus sageer tabraani 1: 190)
2. Abu Rabee. (Az Zahraani/ Musanad abi yaala 3: 336,337 hadees no. 1801, sahih ibne hibban hadees no. 2401, 2402)
3. Abdaal ali bin hammad. (Musnad abi yaaala 3: 336, Hadees no. 1801, al kaamil li bin adi 5: 1888)
4. Maalik bin Ismaeel. (Sahih ibne khuzaima 2: 138 Hadees no. 1070)
5. Ubaidullah yaani ibne musa. (Sahih Ibne Khuzaima 2: 138, Hadees no. 1070)

ye tamaam raavi siqa aur sudooq hai lihaza muhammad bin hameed par aetraaz galat aur mardood hai.


Paancha (5th) Aetrazaat: Iski sanad mein yaqoob al qami zaeef hai, is k baare mein imam daare qutne ne kaha: Laisa bil qavi.

Jawab: Yaqoob al Qami siqa hai, ise jamhoor ulama ne siqa qaha hai: 

1. Nasayi ne kaha: Laisa bi baas
2. Abu qaasim tabraani ne kaha: siqa
3. Ibne hibbaan ne kitabus siqaat mein zikr kiya (aur uski hadees ko sahih qaraar diya)
4. Jareej bin abdul hameed use "Momin aal e firoun" kehte hai.
5. Ibne mahdi ne uski riwayat bayan ki. (Tahzeebut Tahzeeb 11: 342, 343)
   Aur ibne mahdi sirf siqa se riwayat karte hai. (Tadreebur raavi 1: 317)
6. Hafiz Zahbi ne kaha: sudooq yani saccha hai. (Al kaashif: 3, 255)
7. Ibne khuzaima ne uski hadees ko hasan qarar diya.
8. Nooruddeen Haishmi ne uski hadees ko hasan qarar diya.
9. Imam bukhari ne taaliqaat mein us se riwayat li hai aur apni "Tareekh al Kabeer (8: 391, ta: 3443)" mein us par taan nahi kiya, lihaza wo unke nazdeek qabool e thanavi siqa hai. (Qawaid fi uloomul hadees safa no. 136, zafar ahmad thaanvi)
10. Hafiz ibne hajar ne Fathul Baari (Fathul Baari: 3, 12 Hadees no. 1129) mein uski munfarid hadees par sakoot kiya hai aur ye sakoot (deobandiyo k nazdeek) uski tehseen e hadees ki daleel hai. (Qawaid uloom ul hadees safa no. 55)

To maloom ye hua k ye raavi bhi siqa hai.

8 RAKAAT TARAWEEH KI PEHLI HADEES PAR AETRAZAAT AUR USKA JAWAB (COMPLETE)

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.

TAHAJJUD AUR TARAWEEH K FARK KI BEHAS (COMPLETE)

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.

FARMAAN E FAROOQI KYA THA?

FARMAAN E FAROOQI KYA THA?

Bismillahirrahmanirraheem

Farmaan e Farooqi kya tha? ye asar do tareeq se marvi hai lekin in dono mein se kisi tareeq mein bhi ye sarahat nahi hai k ye tadaad hazrat Umar Razi Allahu Anhu k "hukm" se padhi jati thi ya unko is ki ittela thi, is k ba'khilaaf hazrat Sayib hi ka bayan hai jo ba'riwayat muhammad bin yousuf manqool hai uske tareeq mein ye sarahat khud hadees hi mein mojood hai k Hazrat Umar Razi Allahu Anhu ne ubey bin kaab aur tameem dari Razi Allahu Anhuma ko "hukm" diya k loogo ko 11 rakaat padhaye aur baaz tareeq mein ye bhi tasreeh hai k Hazrat Ubey aur tameem dari loogo ko isi tadaad k mutabiq padhate they. (Aasarus Sunan Naimvi ma taaliqaat jild 2 safa no. 52, 53)

Is farmaan e farooqi Razi Allahu Anhu k khilaaf poori dunya e islam mein ek awaaz bhi na uthi, ajalla sahaba Razi Allahu Anhum aur tabayi rahimahullah mojood they, lekin kisi ne bhi us par radd wa inkaar na kiya, to kya ye 11 rakaat ki mashrooiyat par us waqt k tamaam sahaba Razi Allahu Anhum wa tabayi rahimahullah ka ijma na hua?, aur kya us se 11 rakaat ki koi khasoosi aur ahmiyat sabit nahi hoti?

Par is farman e farooqi Razi Allahu Anhu k hote hue awwalan to hame ye tasleem hi nahi hai k Hazrat Umar Razi Allahu Anhu k ahad mein 20 par amal tha, kyunki is k muqabil mein jo riwayate paish ki jati hai unki sehat sabit nahi jiske bayan pichle post (20 rakaat taraweeh ki doosri hadees ka jayeza) mein guzar chuka hai.


1. Sayib bin Yadeez ne bayan kiya k Umar bin Khattab Razi Allahu Anhu ne ubey bin kaab aur tameem dari ko hukm diya k loogo ko 11 rakaat padhaya kare. (Muatta imam malik ma sharah zarkaani 1: 341)

2. Aur imam muhammad bin nasr maroozi ki kitab qayamul layl mein hai: Sayib bin Yazeed se riwayat hai k Umar bin Khattab Razi Allahu Anhu ne ubey bin kaab aur tameem dari ko hukm diya k 11 rakaat padhaya kare aur ek riwayat mein hai k hum loog umar bin khattab Razi Allahu Anhu k zamane mein ramazaan mein 13 rakaat padhte they. (Mukhtasar Qayamul Layl safa no. 220)

In dono riwayato mein mukhalifat nahi hai kyunki ismein is amr ki tasreeh nahi hai k jo loog 13 rakaat padhte they wo hazrat Umar Razi Allahu Anhu k hukm se padhte they, jab Hazrat Umar Razi Allahu Anhu ne taraweeh ki jamaat qayam ki to imam ko 11 hi rakaat padhne ka hukm diya gaya lekin baaz loog tanha 2 rakaat aur bhi padh liya karte they, jesa k Rasool Allah Sallallahu Alaihi Wa Sallam kabhi kabhi 13 rakaatey padh liya karte they aur is wajah se k aap awwal 2 rakaate halki padhte they kabhi unka shumaar kiya jata tha aur kabhi nahi jab shumar kiya jata to 13 ho jati warna 11 rehti jesa k guzishta post mein guzar chuka hai, isi liye hazrat Umar Razi Allahu Anhu k zamane mein bhi loog 13 rakate padhte rahe ho aur awwal ki 2 rakaate halki hone se sayib bin yazeed kabhi unko shumaar karte to 13 gini jati aur na karte to 11 rehti.

3. Imam Behaqui maarfatus sunan wal asaar mein farmate hai: Imam shafi ne farmaya k hum ko imam Malik ne khabar di unhone muhammad bin yousuf se riwayat ki unhone sayib bin yazeed se k sayib bin yazeed ne farmaya k Hazrat Umar Razi Allahu Anhu ne ubey bin kaab aur tameem daari ko hukm diya k 11 rakaat loogo ko padhaya kare. (Marfatus Sunan wal Aasaar 2: 305)

4. Allama jalaluddin sayooti risala al masabeeh fi salatut taraweeh mein farmate hai k sunan saeed mansoor mein hai: Humko abdul bin azeez bin muhammad ne khabar di unhone kaha mujhko muhammad bin yousuf ne khabar di unhone kaha mein ne sayib bin yazeed se suna wo farmate they hum loog Hazrat Umar Razi Allahu Anhu k zamane mein 11 rakaat padhte they. (kitab Masabeeh fi salatut taraweeh safa no. 38), Allama mamdooh is riwayat ki nisbat farmate hai: is riwayat ki sanad nihayat sahih hai. (Masabeeh fi salatut taraweeh safa no. 42)

5. Allama Aeni hanafi farmate hai: Imam malik rahimahulla ne apne liye 11 rakaat hi ko pasand kiya hai aur abu bakr bin arbi ne bhi isi ko ikhtiaar kiya hai. (Umdatul Qari 8: 246)

6. Allam sayooti farmate hai: hamare ashaab mein se joozi ne kaha: Imam Malik Rahimahullah ne faramya: jitni rakato par Hazrat Umar Razi Allahu Anhu ne loogo ko jama kiya tha wo mujhko zayada piyari hai aur wo 11 rakaate hai aur yahi Rasool Allah Sallallahu Alaihi Wa Sallam ki namaz hai un se pucha gaya: kya 11 rakaat ma witr? kaha han! aur 13 rakaat qareeb hai aur kaha: mein nahi jaanta k ye sab saare ruku kaha se aejaad kiye gaye hai. (Al Masabeeh fi salatut taraweeh safa no. 42)


Aur jo Muatta Imam Malik mein yazeed bin romaan se marvi riwayat hai: 


1. Loog hazrat Umar Razi Allahu Anhu k zamane mein maah ramazaan mein maa witr 23 rakaat padhte they. (Muatta imam malik ma zarkaani 1: 342)

Iska jawab to awwalan to ye hai k is riwayat ki sanad sahih nahi hai balkey munqata ul sanad hai, is liye k yazeed bin romaan jo is hadees k ravi hai unhone Hazrat Umar Razi Allahu Anhu ka zamana nahi paya, Hazat Umar Razi Allahu Anhu k baad paida hue hai pas ye riwayat boja inqataa k mutasul sanad aur sahih nahi hai.

Allama Zaili hanafi farmate hai: Yazeed bin romaan ne hazrat Umar Razi Allahu Anhu ka zamana nahi paya. (Nasbur Raaya 2: 154)

Allama Aeni Hanafi kehte hai: yazeed bin romaan ne Harat Umar Razi Allahu Anhu ka zamana nahi paya hai pas iski sanad munqata hai. (Umdatul Qari 5: 459)

Aur farmate hai: Imam malik ne is ko muatta mein munqata ul sanad se riwayat kiya hai aur is ka jawab saniyan ye hai k is riwayat mein is amr ki tasreeh nahi hai k jo loog 23 rakaat padhte they wo ba'hukm hazrat Umar Razi Allahu Anhu padhte they. (Umdatul Qari 8: 245), yahi jawab is riwayat ka bhi hai jisko allama zaili hanafi nasbur raya mein behaqi se nakal farmate hai aur imam nauvi se uska sahih asnaad hona nakal kiya hai:

Yaani loog hazrat Umar Razi Allahu Anhu k zamane mein 20 rakaat aur witr padhte they kyunki is riwayat mein bhi is amr ki tasreeh nahi hai k jo loog 20 rakaat padhte they wo Hazrat Umar Razi Allahu Anhu k hukm se padhte they. (Nasbur raya 2: 99, Marfatus sunan wal asaar hadees no. 1365), aur yahi jawab is riwaya ka bhi hai jisko allama aeni hanafi ne umdatul qari mein behaqui se naqal farmate hai:

Yaani loog hazrat Umar Razi Allahu Anhu k ahad mein 20 rakaat padhte they aur aesa hi Hazrat usman aur hazrat ali Razi Allahu Anhuma k ahad mein, kyunki is riwayat mein bhi is amr ki tasreeh nahi hai k jo loog 20 rakaat padhte they wo loog Hazrat Umar Razi Allahu Anhu k hukm se padhte they ya hazrat Usman Razi Allahu Anhu ya Hazrat Ali Razi Allahu Anhu k hukm se padhte they. (Umdatul Qari 5: 459, Behaqui ba tehqeeq abdul qadir 2: 699)


Behaqui wali riwayat ki tafseel pichle post mein guzar chuki hai


Aur Musannaf ibne abi shaiba mein Yahya bin Saeed se riwayat hai:


2. Wakeeh ne humko khabar di unhone imam malik se riwayat ki k unhone yahya bin saeed se k hazrat Umar Razi Allahu Anhu ne ek shaks ko hukm diya k loogo ko 20 rakaat padhaya kare. (Musannaf ibne abi shaiba hadees no. 7681)

Iska jawab ye hai k ye bhi sanad sahih nahi hai balkey munqata ul sanad hai is liye k imam malik rahimahullah k shiekh yahya bin saeed ansari madani jo is asr k raavi hai unhone bhi Hazrat Umar Razi Allahu Anhu ka zamana nahi paya, Hazrat Umar Razi Allahu Anhu to 23 hijri mein shaheed ho chukey they aur yahya bin saeed tabqa e khaamsa se hai jo tabayi ka tabqa sagri hai, jis ne sirf ek do sahabi ko dekha hai aur ye 143 hijri ya 144 hijri ya iske baad mare hai phir unko Hazrat Umar ka zamana pane ki kya soorat hai, pas ye riwayat booja munqata ul sanad hone k sahih nahi hai.

Ameerul Momineen Hazrat Umar Razi Allahu Anhu maah zill hijjah 23 hijri mein shaheed hue. (Taqreebut Tahzeeb safa no. 717) aur isi mein hai k: Yahya bin saeed ansari madani tabqa khamsa se hai 144 hijri mein ya is k baad mare hai. (Tahzeebut Tahzeeb 9: 50, Aeza safa no. 1059)

Paancha tabqa tabayi ka tabqa sagri hai jisne ek do sahabi ko dekha hai.(Aeza safa no. 82)

Hafiz Zahbi farmate hai: yahya bin saeed ansari jo madeena tayyaba k qazi hai 143 hijri mein mare hai. (Tazkiratul Huffaaz 1: 137)

Khulasa ye hai: Hazrat Umar Razi Allahu Anhu mujtahideen mein se ek mujtahid hai aur khulafa e rashideen mein se khaleefa e doom hai aur un 10 sahaba mein se jin k liye Aan Hazrat Sallallahu Alaihi Wa Sallam ne jannat ki basharat di hai unme se ek sahabi hai 23 hijri k aakhir mein shaheed hue hai. (Khulasa Tahzeebut Tahzeeb al kamaal 2: 334, raqam 5149)

Yahya bin saeed ansari jo madeena tayyaba k qazi hai ba'qaul yahya bin saeed qattan 143 hijri mein mare hai. (Aeza 3: 250 raqam 7960)

Fathul bari mein hai: Yahya bin saeed ansari sigaar tabayi se hai. (Fathul Bari 1: 16)

Al hasil jab Hazrat Umar Razi Allahu Anhu ne taraweeh ki jamaat qaym ki thi to sahih sanad se yahi sabit hota hai k imam ko 11 hi rakaat padhane ka hukm diya tha, aur jo riwayate uske khilaad mein ayi hai wo ya to sahih ul asnaad nahi hai ya unmein us amr ki tasreeh nahi hai k hazrat Umar Razi Allahu Anhu ne 20 rakaat padhne ka hukm sadir farmaya tha.

Aur jo baaz loogo ne 11 aur 20 mein yu tatbeeq di hai k pehle hazrat Umar Razi Allahu Anhu k hukm se 11 hi rakaat padhi jati thi baad mein Hazrat Umar Razi Allahu Anhu ne 20 ka hukm saadir farmaya tab se 20 rakaat padhi jaane lagi, is tatbeeq par 2 darje se behas hai awwalan ye k tatbeeq ki yaha zarurat hi nahi is liye k tatbeeq ki zarurat to jab ho k 11 aur 20 dono ka hukm dena Hazrat Umar Razi Allahu Anhu se ba'sanad sahih sabit bhi ho, halankey 11 ka hum dena to sarahatan Hazrat Umar Razi Allahu Anhu se ba'sanad sahih balkey nihayat sahih sanad se sabit hai aur 20 ka hukm dena Hazrat Umar Razi Allahu Anhu se sarahatan kisi sanad se sabit hi nahi hai.

20 RAKAAT TARAWEEH KI DOOSRI HADEES KA JAYEZA

20 RAKAAT TARAWEEH KI DOOSRI HADEES KA JAYEZA

Bismillahirrahmanirraheem

Imam Behaqui ki sunan al kubra safa no 2: 496 hazrat Sayeb bin Yazeed Razi Allahu Anhu riwayat karte hai k Hazrat Umar Razi Allahu Anhu k zamane mein loog ramazaan mein 20 rakaat taraweeh padhte they aur isi ko imam Behaqui ne doosre tareeq se maarfatus sunan mein bhi riwayat kiya hai.

Jawab: Sunan kubra ki is riwayat mein jaha 20 rakaat padhne ka zikr hai wahi in 20 rakaato k ada karne ki kefiyat ka bhi bayan hai, lekin hanafi hazraat isko hazf kar jaate hai.

Aagey riwayat is tarah hai: k loog wo suratey padhte they jinme ayato ki tadaad 100 se jayada hai, aur Hazrat Usman Razi Allahu Anhu k zamane mein to itna lamba qayam karte they k loog (thakk kar) laathiyo par taik lagatey they.

Yaha is tukdey ko kyu hazf kiya gaya kyunki hanafi hazraat ka is par amal hi nahi hai ahle hadeeso par to aetraat lagaya gaya tha k 11 rakaat wali hadees par ahle hadeeso ka amal nahi hai hamne to uski sarahat muslim ki hadees se kardi thi, lekin hanafi hazraat yaha koi daleel paish kiye bina is tukdey ko hazf kar k jaan chudaane ki koshish karte hai.

Is riwayat ki asnaad par kalaam: Molana shoonk naimvi aasarus sunan safa no. 2: 54 par taleek mein is riwayat k tamaam raviyo ki toseek bayan ki hai chunanchey iske pehle raavi abdullah bin fanjooya ki babat likha hai k: ye apne zamane k bade muhaddiso mein se hai in jeso k mutallik ye sawal nahi ho sakta hai k wo kese hai, naimvi ki is baat par muhaddis mubarak poori rahimahullah ne tohfatul ahwaazi safa no. 2: 75 mein giraft farmaya aur likha hai k: sirf itni baat se k wo bade muhaddiso mein se hai ye lazim nahi ata k wo siqa bhi ho.

1. Hafiz Zahbi likhte hai: Haris Aawar tabayi mein bade ulama mein se hai, magar riwayat mein zaeef hai. (Meezanul Aetadaal jild 1 safa no. 202)

Imam Nauvi unke mutalliq likhte hai muttafaqun ala zaafah yaani unke zaaf par sab ka ittefaaq hai (Sharah Muslim jild 1 safa no. 14), Hafiz Zahbi ne unke mutalliq ye bhi likha hai ilm k jamey hai goya hadees, fiqah, tafseer wagaira se uloom k aetabaar se unka shumaar "bade ulama" mein hai, ba'alfaaz degar bade muhaddis, bade fuqaha wagaira hai, lekin phir bhi siqa nahi balkey zaeef hai.

2. Hafiz Zahbi Hasan bin umarah koofi ki nisbat likhte hai, apne zamaney k bade fuqaha mein se hai lekin riwayat k aetabaar se bil ittefaaq zaeef aur na'qabil e qubool wa wa shooq hai. jesa k pehle guzar chuka hai. (Meezanul Aetadaal jild 1 safa no. 238)

3. Abdul kareem bin abul mukhariq abu ummayah ki baabat imam Nauvi likhte hai: ye abdul kareem basra k fazla e fuqaha mein se hai, lekin saath hi ye bhi likhte hai, un sab muhaddiseen ne unki ba'sarahat tazaeef ki hai. (Sharah Muslim jild 1 safa no. 16) aur Unke zaeef par muhadiseen ka ijma hai. (Fathul Mulhim jild 1 safa no. 236)

4. Naeem bin Hammaad ko Hafiz Zahbi ne ek bada imam aur hafiz kaha hai, lekin uske ba'wajood riwayat e hadees k aetabaar se unki shaan mein wo lafz istemaal kiya hai jiska shumaar tadeel wa toseeq mein nahi balkey alfaaz e jarah mein hai, khawah mamooli aur halkey darjey ki sahi, taahum hai jarah hi, isko toseeq nahi kahenge, asma o rijaal ki kitabo mein aesi bahut si misaaley mojood hai. (Meezanul Aetadaal jild 3 safa no. 238)

In misaalo ki mojoodgi mein ab is mein kya shubah baaqi rah jata hai k muhadiis mubarak poori rahmahullah ne molana naimvi ki jo giraft ki hai wo bilkul haq aur sawab hai.

Hafiz Abu Bakr Khateeb Bagdaadi kehte hai: Jis raavi ki adalat, siqahat, imamat, shohrat aam rakkhi ho, bakasrat uska charcha aur shayoo ho jese Imam Malik, Shaaba, Sufyaan, Auzayi, Lays, Ibnul Mubarak, Wakey, Ahmad bin Hambal, Yahya bin Maeen, Ali bin Madeeni wagairaham, to aese loogo ki adalat wa siqahat ka saboot us baat ka mohtaaj nahi k koi khaas shaks nas'an wa lafzan unki toseeq kare. (Muqadmah Safa no. 40)

Dekhiye ye hazraat ye nahi kehte k jis k muhaddis hone ki shohrat ho jaye, balkey ye kehte hai k jiski adalat, siqahat, aur imamat ki aam shohrat ho wo tazkiya maadal se mustagna hai.


Ibne fanjooya ki ilmi shohrat aur muhadiseen mein unki maqboliyat ka is se badh kar aur kya saboot chahiye k wo bhi sunan nasayi k is nuskhey k jo hindustan mein maatad awwal hai, ek raavi hai, jinhone ibne nasayi se usko suna hai.

Jawab: Ibne fanjooya ki adam shohrat aur muhadiseen mein unki gair maqbooliyat ka is se badh kar kya saboot chahiye k Allama Sabki tabqaat shafiya mein jild 2 safa no. 96 mein imam Nasayi ka tarjuma tafseel se paish kiya hai unke asataza aur talamaza k naamo ki fehrist paish ki hai lekin is silsiley mein ibne fanjooya ka naam kahi doodhne se bhi nahi milta is se saaf zahir hota hai k Allama Sabki ki nigah mein uski koi khaas ahmiyat nahi hai agar waqayi ilmi shohrat aur muhaddiseen mein maqboliyat k hamil hote to Allama Sabki unko kabhi nazar andaaz nahi karte.


Imam Zahbi ne 414 hijri mein marne wale mushahir k zaman mein unka zikr yu kiya hai: Wa muhaddis abu Abdullah husain bin muhammad bin husain abdullah bin fanjooya. (Tazkiratul Huffaaz)

Jawab: Lijiye sirf muhaddis likha hai, muhaddis shaheer na muhaddis kabeer na man kabarul muhaddiseen na us kism ka koi aur lafz, to kya itni si baat se unki siqahat ya siqahat ki shohrat aam ka saboot hoga? aap itna bhi na jaante honge k Muhaddis siqa bhi hota hai aur gair siqa bhi, maqbool bhi ho sakta hai aur gair maqbool bhi, phir is hawaley k paish karne se kya faida hua.


Imam Behaqui ne sunan mein un se ba'kasrat riwayat ki hai.

Jawab: Imam behaqui ne ye kab daawa kiya hai k unhone apni sunan mein sirf "Siqa" raaviyo se riwayatey li hai, aur sirf sahih riwayato k laane ka iltazaam kiya hai jab aesa nahi hai to is se ibne fanjooya ka siqa hota kese saabit ho gaya.


Doosra raavi usaid bin zaid jiski misaal paish ki hai k unki riwayat sahih bukhari mein mojood hai aur hafiz ibne hajar ne unki nisbat likha hai k mene unke haq mein kisi ki toseeq nahi dekhi.

Jawab: Poori baat bayan na karna hanafiyo ki adat hai, aagey hafiz ibne hajar kehte hai k usaid bin zaid se Bukhari Rahimahullah ne ek riwayat ki hai, lekin doosre siqa raavi k saath mil kar, goya sirf usaid ki riwayat par Bukhari Rahimahullah ne aetamaad nahi kiya tha aur na tanha unke bayan ko hujjat qaraar diya tha. (Muqadma jild 2 safa no. 118)


Marfatus sunan wali riwayat ki haqeeqat: Sunan kubra ki is riwayat ki taeed mein hanafi hazraat ne Imam Behaqui ki doosri kitab "Marfatus sunan" se ek doosrey tareeq ka hawala diya hai jiski intiha bhi unhi yazeed bin khuzaifa an saayib bin yazeed par hai, jin se sunan kubra mein ye asar marvi hai is liye dar haqeeqat ye koi doosri riwayat nahi hai.

Marfatus sunan mein ye asar jis tareeq se marvi hai usmein 2 ravi aese hai jinki adalat wa siqahat ka haal maloom nahi hai, ek Abu Tahir Ziyadi, doosre abu usmaan basri, sabki aur abdul gaafir ne abu tahir ki jo tareef ki hai wo tarqa, ta'hadees, ifta, arbiyat wagaira uloom wa fatoon mein maharat hi ki ki hai, adalat wa siqahat k mutalliq kuch nahi kaha hai.

Molana aazmi ne badi shaikhi aur shokhi k sath likha hai k hafiz sakhawi ne lafz imam aur hafiz ko bhi alfaaz toseeq mein shumar kiya hai.

Jawab: Lekin janab ko pata nahi hai k hafiz zahbi ne in dono alfaaz ko majrooh ki nisbat bhi istamaal kiya hai phir adalat wa siqahat ka istalzaam kaha baaki raha , hafiz sakhawi ne jo kuch likha hai uska mansha ye hai k jab kisi aadil k haq mein ye alfaaz istamaal kiye jayenge to us waqt unka shumaar alfaaz toseeq mein hoga ye mansha nahi hai k jaha ilm wa fun ki maharat aur kamaal ka izhaar maqsood hoga koi majhool haal ravi ho waha bhi tadeel hi muraad hogi, chunanche hafiz ibne islaah likhte hai: yaani jab kisi "Aadil" raavi k haq mein kaha jayega k ye "Hafiz" hai tab uski hadees hujjat hogi. (Muqadma safa no. 47), is se maloom hota hai k agar ravi majhool ho to us lafz se uski adalat saabit nahi hogi aur na uski riwayat hujjat hogi.

Ab rahe Usman Basri to unki nisbat itna maloom hai k unka naam umar bin abdullah hai uske baad ulama e ahnaaf aur ulama e ahle hadees sabko tasleem hai k unka tarjuma aswa wa rijaal ki kitabo mein kahi nahi milta, goya unki adalat majhool hai aur tadreebur ravi ka hawala pehle guzar chuka hai k majhool adalata zahir aur batina ki riwayat indal jamhoor gair maqbool hai aur agar ba'satlahey muhadiseen unko mastoor kaha jaye tab bhi jamhoor muhaddiseen k nazdeek unki riwayat mardood hai, albatta hafiz ibne hajar ne aese shaks ki riwayat ko darja e toqeef mein rakkha hai jo amlan radd hi k hukm mein hai. (Sharah Nakhba safa no. 71)

aur hanafiya k nazdeek to mastoor ki riwayat ka wahi hukm hai jo faasiq ki riwayat ka hai. (tafseel in sha Allah agey ayegi)


Hanafi hazrat kehte hai: Muhaddiseen mein se kisi shaks ne unki tazaeef nahi ki hai, zayada se zayada unki nisbat itni baat kahi ja sakti hai k hum ko maloom nahi hai k unko kisi ne sarahatan siqa kaha hai, to aese raavi to sahiheen mein bhi mojood hai.

Jawab: Abu usman umar bin abdullah ka jab tarjuma hi kahi nahi milta to ab uska sawal k usko kisi ne zaeef nahi kaha, na zaeef kaha na siqa kaha is liye ye dono ka ehtamaal rakhna hai jab tak adalat ka zan galib na hoga riwayat maqbool nahi ho sakti. (Hashiya sharkh nakhbah safa no. 71)

yaani is baat par sab ka ittefaaq hai k ravi ka fisq hadees ki maqboliyat se mana hai lihaza is k adm ka aur ravi k adal ka zal galib hona zaruri hai is liye aese ravi ki hadees maqbool nahi hogi.

Sahiheen mein koi ek ravi bhi aesa nahi hai jiska tarjuma asma wa rijaal ki kitabo mein na milta ho, isliye abu usman basri ko sahiheen k ravi k sath tashbiya dena sarasar mugalata hai ya afsoos naak juraat hai, ibne farjooya k zail mein hum acchi tarah sabit kar chukey hai k sahiheen ka har wo ravi jis se sheikhain ne ehtajajan takhreej kiya hai jamhoor ummat k nazdeek marooful adalah hai.


Hanafi hazraat ne ek baat ye bhi likhi hai k marfatus sunan ki is riwayat ka zaaf sunan kubra wali riwayat se rafa ho jayega, kyunki ta'addud tareeq se riwayat ka zaaf door ho jata hai. (safa no. 49)

Jawab: Aapko maloom hona chahiye k ta'addud tareeq se wo zaaf door hota hai jo mamooli darja ka ho, har zaaf ta'addud tareeq se door nahi hota, Hafiz islaah farmate hai: Ye zaaf k anjabaar aur adm anjabaar ka maamla darjaat zaaf k faisley par moqoof hai to zahir hai k ye usi waqt mumkin hai jab ravi ka tarjuma aur halaat ka ilm ho. (Muqadma safa no. 14)

Jis ravi ka kuch haal hi maloom na ho wo siqa hai ya zaeef? agar zaeef hai to ki darja ka zaeef hai aur wajah zaaf kya hai? is k mutalliq ye kese faisla kiya ja sakta hai k ta'addud tareeq se uska zaaf door ho gaya.

Al hasil in tafsilaat se ye baat acchi tarah wazey ho jati hai k sunan kubra aur marfatus sunan k hawaley se is riwayat k jo 2 tareeq ulama e ahnaaf paish karte hai unmein se kisi ki bhi sehat ba'usool muhaddis sabit nahi hai, is liye sanadan ye riwayat qabil e ehtajaaj nahi hai, asnaad par behas khatam karne k baad ab hum uske matan (mazmoon) par tafseeli guftagu karenge in sha Allah.

isi silsila e behas mein in sha Allah is haqeeqat ki naqaab kushayi bhi ho jayegi k hazrat Umar Razi Allahu Anhu ne 11 rakaat taraweeh ada karne ka hukm farmaya tha ya 20 ka?