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.
TAHAJJUD AUR TARAWEEH K FARK KI BEHAS PART 1
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.
To Be Continued……
HADEES E JAABIR R.A PAR HANAFI AUR GAIR HANAFI ULAMA KI SHAHADATEY
Bismillahirrahmanirraheem
1. Imam Ibne Hibban aur unke ustaad Imam ibne Khuzaima Rahimahullah in dono hazraat ne Hazrat Jaabir Razi Allahu Anhu ki hadees ko (Aap Sallallahu Alaihi Wa Sallam ne hame 8 rakaat qayaam e ramazaan padhaye aur phir witr padhaye) ko apni apni "sahih" mein riwayat kiya hai is se maloom hota hai k un dono k nazdeek bila shuba ye hadees sahih hai. (Sahih ibne Khuzaima Hadees no. 1070, Sahih ibne Hibbaan Hadees no. 920,2409,2415)
Yaani kisi hadees k sahih hone k liye itna kaafi hai k wo un kitabo mein mojood hai jinke mualifeen ne apni kitabo mein sahih ahadees laane ka iltazaam kiya hai jese ibne khuzaima ki kitab "As Sahih li bin Khuzaima"
2. Hafiz ibne hajar rahimahullah ne fathul baari mein Aan Hazrat Sallallahu Alaihi Wa Sallam k fail (amal) se taraweeh ki adad saabit karne k liye isi riwayat ko paish kiya hai wo likhte hai: Mene hadees mazkoora bala kisi sanad mien ye nahi dekha hai k Aan Hazrat Sallallahu Alaihi Wa Sallam ne un raato mein kitni rakaat padhayi thi, lekin ibne khuzaima aur ibne hibbaan ne Jaabir Razi Allahu Anhu ki hadees se riwayat ki hai k Rasool Allah Sallallahu Alaihi Wa Sallam ne ramazaan mein witr k alawa 8 rakaatey padhayi. (Fathul Baari Safa no. 597)
Hafiz ibne hajar ne is riwayat par qata'an kisi kism ki koi jarah nahi ki hai, balke bila kisi radd wa inkaar aur jarah k istadlalan is ko paish kiya hai molana aazmi k ikhtiyaar karda usool k mutabiq ye zabardast daleel hai is baat ki k hafiz ibne hajar k nazdeek ye riwayat bila shuba sahih aur qabil e ehtajaaj hai.
3. Doosri baat ye hai k ahnaaf witr k wajoob k qayil hai, Hafiz ibne hajar ne daraya fi takhreej ahadeesul hidaya mein unke is masalak ki tardeed ki hai aur hanfiya k khilaaf daleel mein isi hadees ko paish kiya hai jisme Jabir Razi Allahu Anhu ne kaha k Rasool Allah Sallallahu Alaihi Wa Sallam ne hame 8 rakaat taraweeh aur witr padhaye jise ibne khuzaima aur hibbaan ne sahih kaha hai. (Daraya fi takhreej ahadeesul hidaya safa no. 113)
Fathul Baari ki is ibarat mein jo Jabir Razi Allahu Anhu ki riwayat Sahih ibne khuzaima aur Sahih ibne Hibbaan se manqool hai ye riwayt sahih hai ya hasan hai zaeef nahi hai is liye k Hafiz ibne hajar ne muqadama fathul baari mein is amr ki tasreeh farmadi hai k hum jo hadees fathul baari mein zikr karenge is shart se zikr karenge k wo hadees ya to sahih hogi ya hasan hogi. (Fathul Baari: Muqadma safa no. 6)
4. Allama Jalaluddin Sayooti ne ibne abdul barr ka ye qaul bila radd wa inkaar naqal kiya hai: Ibne hibaan ne apni sahih mein Jabir Razi Allahu Anhu ki hadees ko nakal kiya hai k Allah k Rasool Sallallahu Alaihi Wa Sallam ne hame 8 rakaat taraweeh aur witr padhaye. (Tanweer ul hawalik jild 1 safa no. 103)
Aur jalaluddin sayooti ne is riwayat ko jo Jabir Razi Allahu Anhu se marvi hai jise ibne khuzaiam aur ibne hibbaan ne sahih kaha hai use wo apni kitab tadreebur raavi mein bhi laye hai. (Tadreebur Raavi 1: 108)
Al masabeeh fi salatut taraweeh mein bhi sayooti ne is hadees ko ma’aariz istadlaal wa ehtajaaj mein paish kiya hai.
5. Allama Zarkaani ne bhi ibne abdul barr ka qaul mazkoor bila kisi adna inkaar k nakal kiya hai. (Zarkaani jild 1, safa no. 210)
6. Allama Sakhavi ne bhi is riwayat ko apni kitab mein nakal kiya unke nazdeek bhi ye hadees qabil e ehtajaaj hai. (Fathul Mugees 1: 65)
7. Allama Aeni hanfi ne bhi fail (amal) e nabvi se rakaat taraweeh ka adad maeen isi hadees se sabit kiya hai wo kehte hai: Agar to ye sawaal kare k Rasool Allah Sallallahu Alaihi Wa Sallam ne un raato mein jo namaz padhayi thi uski tadaad riwayat mazkoora mein bayan nahi hai to mein is k jawab mein ye kahunga k ibne khuzaima aur ibne hibbaan ne Jabir Razi Allahu Anhu ki hadees se riwayat kiya hai k Rasool Allah Sallallahu Alaihi Wa Sallam ne ramazaan mein witr k alawa 8 rakaate padhayi thi, is se ye maloom hota hai k inke nazdeek bhi ye hadees sahih aur qabir e ehtajaaj hai. (Umdatul Qaari 5: 457 Hadees no. 1129)
8. Allama ibne Hamaam hanfi ne fathul dadeer jild 1 safa no. 181 mein ye riwayat paish ki hai aur is par kisi qism ka kalaam karne se bilkul sakoot ikhtiyaar kiya hai maloom hota hai unko bhi is hadees ki sehat tasleem hai. (Fathul Qadeer jild 1 safa no. 181)
9. Allama Zaili hanfi ne bhi nasbur raaya mein is hadees ko ba’hawala sahih ibne hibbban k paish kiya hai k Allah k Rasool Sallallahu Alaihi Wa Sallam ne ramazaan mein 8 rakaat taraweeh aur witr padhaye. (Nasbur Raaya 2: 114-115, Hadees no. 2330)
aur allama mosoof ne ye bhi bata diya k hadees sahih ibne hibbaan mein kis jagah waqey hai kehte hai: yaani ibne hibbaan ne hadees ko mazkoora bala ko apni sahih ki 5vi qism ki unhattarvi (69th) mein riwayat kiya hai.
10. Mulla Ali qaari hanafi kehte hai ye sahih taur par saabit hai k Rasool Allah Sallallahu Alaihi Wa Sallam ne taraweeh ki 8 rakaat padhayi aur uske baad witr padhaye. (Markaat jild 2 safa no. 174)
11. Allama Shokaani farmate hai: in rakat ki tadaad jo Aan Hazrat Sallallahu Alaihi Wa Sallam se ramazaan ki namaz mein saabit hai usko imam bukhari wagairah ne Ummul momineen Hazrat E Ayesha Razi Allahu Anhu se riwayat kiya hai k Rasool Allah Sallallahu Alaihi Wa Sallam 11 rakaat se zayada nahi padhte they na ramazaan mein na gair ramazaan mein, aur ibne hibbaan ne apni sahih mein Jaabir Razi Allahu Anhu se riwayat kiya hai k Aan Hazrat Sallallahu Alaihi Wa Sallam ne loogo ko maa witr 11 rakatey padhayi thi. (Nailul Autaar 3: 53)
12. Molana Anwar Shah Kashmiri hanafi likhte hai: Rasool Allah Sallallahu Alaihi Wa Sallam ne taraweeh ki jo namaz Sahaba Razi Allahu Anhum ko padhayi thi wo kul 11 rakaat thi, 3 witr aur 8 taraweeh jesa k Hazrat Jaabir Razi Allahu Anhu se ibne hibbaan wagaira mein marvi hai, Molana anwar shah ne is hadees ko 3 rakaat witr k saboot mein paish kiya hai is se maloom hota hai k unke nazdeek hazrat Jaabir Razi Allhu Anhu ki ye riwayat sahih aur qabil e ehtajaaj hai. (Kashful satar safa no. 27, 33)
In tamaam ulama se ye sabit hota hai k ye riwayat sahih aur qabil e ehtajaj hai lihaza is hadees par kisi tarah ka aetraaz lagana sahih nahi hai agar koi bugz aur inaad ki bina par is hadees par aetraaz lagata hai to wo is hadees ki sehat se be-khabar hai ya wo is cheez ka ilm nahi rakhta.
8 RAKAAT TARAWEEH KI DOOSRI HADEES PAR AETRAZAAT AUR USKA JAWAB PART 2
Bismillahirrahmanirraheem
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 DOOSRI HADEES PAR AETRAZAAT AUR USKA JAWAB PART 1
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)
To Be Continued……
8 RAKAAT TARAWEEH KI PEHLI HADEES PAR AETRAZAAT AUR USKA JAWAB PART 2
Bismillahirrahmanirraheem
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.
8 RAKAAT TARAWEEH KI PEHLI HADEES PAR AETRAZAAT AUR USKA JAWAB PART 1
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)
To Be Continued……
