Bismillahirrahmanirraheem
AHNAAF KI DALEEL KI HAQEEQAT:
FARMAAN E FAROOQUI KYA THA??( MASLA E TARAWIH)
20 rakat ke saboot me hanfi hazraat hz umar ra ka hawaala diya karte hain, isliye ye haqiqat bhi waajeh kar dena zaruri hai ke farman e farooqui kiya tha,
moatta imam malik baab qayamullail page no 1162, aur sunan baiheqi 1/447
me hz saib bin yazeed se marwi hai:-" ke hz umar bhi khattab ne hz ibn kaab ra aur tameemdaari ra ko huqm diya ke logon ko 11 raqat padhaaya karen"
unhi saib bin yazeed ra ka ya bayaan bhi hai ke
" ham log hz umar bin khattab ra ke zamaane me 11 rakat padhte they"
( sunan saeed bin mansoor ba'hawala al masaabeeh lil suyuti page no 19)
yah riwaayatein aala darje ki sahih hain,
imam suyuti rh likhte hain
" iski sanad intehaayi sahih hai"
( al masaabeeh page 20)
imam tahawi rh hanafi ne 3 rakat witr ke saboot me ise bila kisi radd ke pesh kiya hai
allama Nimawi hanafi ne likha hai isnaad sahih
( aasaar sunan 2/52)
"yaani iski sanad sahi hai"
waazeh rahe baheqi ki sand me imam shafai, imam malik se wah muhammad bin yousuf se aur wah saib bin yazeed se riwayat karte hain jo intehaai aala darje ki sanadon mese hai.
In dono riwayaton se majmui taur par saabit hota hai ke hz umar bin khattab ra ne abi bin kaab aur tamimdari ko 11 rakat taraawih padhaane ka huqm diya tha. Aur wah donon hazraat 11 rakat padhaate they.
Waazeh rahe ke yah waqeya hz umar ra ke ahad khikaafat me aap ke shaher me aur aap ki is masjid se mutaallik hai jisme aap namaz paancho waqt adaa farmate they, aur jiski namaz taraawih ka mu'aainah( investigation) karne ke liye aap masjid me tashrif bhi laate they. Jisse saabit hota hai ke farman e farooqui yah tha ke taraawih ki namaz 11 rakat padhi jaaye aur isi par amal bhi tha..
Is farmaan farooqui ke khilaaf poori duniya e islam Me ek aawaaz bhi na uthi azlah sahaba wa tabieen maujood they, lekin kisi ne bhi is par radd o inkaar na kiya,
sochiye kiya ye 11 rakat padhane ke huqm par us daur ke tamaam sahaba wa tabieen ka ijma na huwa
pas is farmaane farooqui ke hote hue yah baat laiq tasleem hi nahi ke hazrat farooq e azaam ke ahad me 20 par amal huwa...
Baherhaal jis daleel ko hanafi hazraat iske suboot me pesh karte hain wah hai
" yani hz umar ra ke zamaane me log ramzaan ke mahine me 20 rakat padhte they"
(sunan kubra 2/496)
waajeh rahe ke yah riwayat zaeff to hai hi, lekin iske elawa is me sirf hz umar ra ke zamaane me 20 rakat padhe jaane ka zikr hai,
baaqi rahi ye baat ke hz umar ra ne iska huqm diya ho to yah to badi baat hai, is riwayat me to inke ilm wa ittelaah tak ka zikr nahi,
isliye 20 rakat hz umar ra ki na qaul e sunnat hogi na taqreeri, balke 11 rakat hi inki qauli sunnat bhi hai aur taqreeri bhi ..
Baherhaal ye hadith zaeff isliye hai ke iska raawi abdullah bin fanjooyah hai, aur dusre tareeq me abu taahir ziyadi aur abu usman basri hain, aur in teeno mese kisi ka bhi aadil aur sika hona maalum nahi, isliye ye riwaayat qaabil qubool nahi
20 rakat ke masle par kuch aur daleel pesh ki jaati hai maslan
yazeed bin romaan ki riwaayat ko pesh karte hain jo 20+3 rakat ki hai...
Jo log is asar se apne maslak ki taeed haasil karte hain wah kahte hain ke agarchah riwayat mun'qata hai lekin dusre tareeq se moatta malik ki mun'qata riwayaton ka athaal saabit hai is aitbaar se wah sahih hai,
iska pahla jawab yah hai ke kisi riwayat ka mutassal saabit ho jaana iske sahih hone ki daleel nahi hai,
kitni hi riwayatein hain jo mutassal hain magar zaeff aur mardood hain, balke atsaal saabit hone ke saath iski sehat bhi saabit honi chahiye, lihaaza yazeed bin romaan ke asar par mun'qata hone ka jo aitraaz Hai usse sirf inqata ki illat ka izhaar maqsood nahi hai balke is aitraaz ka mansha yah hai ke darmiyaan se jo raawi saaqit hai uski zaat bhi majhool hai, aur uske ausaaf wa ahwaal bhi majhool hain, isliye jab tak raawi ki zaat maaloom na ho uski aadaalat aur hifz wa zabat wagerah wa tamaam sharait sehat mutawaffiq na ho ye riwayat sahih aur hujjat nahi ho sakti,
dusri baat yah hai ke aksar muhaddiseen ke nazdeek sahih maslak yahi hai ke mursal riwayat daeef aur naqaabit ihtajaaj hai imam shafai mursal riwayaton ke qubuliyat ki sharait bayaan karte hue farmate hain
" kabaar tabeein ke alaawa ki mursal riwayaton ki baabat me kisi(ahle ilm) ko nahi jaanta jisne inko qubool kiya?"
(akhtasaar uloom al hadith page 15)
inshaallah continued in next article
AHNAAF KI DALEEL KI HAQEEQAT:
FARMAAN E FAROOQUI KYA THA??( MASLA E TARAWIH)
20 rakat ke saboot me hanfi hazraat hz umar ra ka hawaala diya karte hain, isliye ye haqiqat bhi waajeh kar dena zaruri hai ke farman e farooqui kiya tha,
moatta imam malik baab qayamullail page no 1162, aur sunan baiheqi 1/447
me hz saib bin yazeed se marwi hai:-" ke hz umar bhi khattab ne hz ibn kaab ra aur tameemdaari ra ko huqm diya ke logon ko 11 raqat padhaaya karen"
unhi saib bin yazeed ra ka ya bayaan bhi hai ke
" ham log hz umar bin khattab ra ke zamaane me 11 rakat padhte they"
( sunan saeed bin mansoor ba'hawala al masaabeeh lil suyuti page no 19)
yah riwaayatein aala darje ki sahih hain,
imam suyuti rh likhte hain
" iski sanad intehaayi sahih hai"
( al masaabeeh page 20)
imam tahawi rh hanafi ne 3 rakat witr ke saboot me ise bila kisi radd ke pesh kiya hai
allama Nimawi hanafi ne likha hai isnaad sahih
( aasaar sunan 2/52)
"yaani iski sanad sahi hai"
waazeh rahe baheqi ki sand me imam shafai, imam malik se wah muhammad bin yousuf se aur wah saib bin yazeed se riwayat karte hain jo intehaai aala darje ki sanadon mese hai.
In dono riwayaton se majmui taur par saabit hota hai ke hz umar bin khattab ra ne abi bin kaab aur tamimdari ko 11 rakat taraawih padhaane ka huqm diya tha. Aur wah donon hazraat 11 rakat padhaate they.
Waazeh rahe ke yah waqeya hz umar ra ke ahad khikaafat me aap ke shaher me aur aap ki is masjid se mutaallik hai jisme aap namaz paancho waqt adaa farmate they, aur jiski namaz taraawih ka mu'aainah( investigation) karne ke liye aap masjid me tashrif bhi laate they. Jisse saabit hota hai ke farman e farooqui yah tha ke taraawih ki namaz 11 rakat padhi jaaye aur isi par amal bhi tha..
Is farmaan farooqui ke khilaaf poori duniya e islam Me ek aawaaz bhi na uthi azlah sahaba wa tabieen maujood they, lekin kisi ne bhi is par radd o inkaar na kiya,
sochiye kiya ye 11 rakat padhane ke huqm par us daur ke tamaam sahaba wa tabieen ka ijma na huwa
pas is farmaane farooqui ke hote hue yah baat laiq tasleem hi nahi ke hazrat farooq e azaam ke ahad me 20 par amal huwa...
Baherhaal jis daleel ko hanafi hazraat iske suboot me pesh karte hain wah hai
" yani hz umar ra ke zamaane me log ramzaan ke mahine me 20 rakat padhte they"
(sunan kubra 2/496)
waajeh rahe ke yah riwayat zaeff to hai hi, lekin iske elawa is me sirf hz umar ra ke zamaane me 20 rakat padhe jaane ka zikr hai,
baaqi rahi ye baat ke hz umar ra ne iska huqm diya ho to yah to badi baat hai, is riwayat me to inke ilm wa ittelaah tak ka zikr nahi,
isliye 20 rakat hz umar ra ki na qaul e sunnat hogi na taqreeri, balke 11 rakat hi inki qauli sunnat bhi hai aur taqreeri bhi ..
Baherhaal ye hadith zaeff isliye hai ke iska raawi abdullah bin fanjooyah hai, aur dusre tareeq me abu taahir ziyadi aur abu usman basri hain, aur in teeno mese kisi ka bhi aadil aur sika hona maalum nahi, isliye ye riwaayat qaabil qubool nahi
20 rakat ke masle par kuch aur daleel pesh ki jaati hai maslan
yazeed bin romaan ki riwaayat ko pesh karte hain jo 20+3 rakat ki hai...
Jo log is asar se apne maslak ki taeed haasil karte hain wah kahte hain ke agarchah riwayat mun'qata hai lekin dusre tareeq se moatta malik ki mun'qata riwayaton ka athaal saabit hai is aitbaar se wah sahih hai,
iska pahla jawab yah hai ke kisi riwayat ka mutassal saabit ho jaana iske sahih hone ki daleel nahi hai,
kitni hi riwayatein hain jo mutassal hain magar zaeff aur mardood hain, balke atsaal saabit hone ke saath iski sehat bhi saabit honi chahiye, lihaaza yazeed bin romaan ke asar par mun'qata hone ka jo aitraaz Hai usse sirf inqata ki illat ka izhaar maqsood nahi hai balke is aitraaz ka mansha yah hai ke darmiyaan se jo raawi saaqit hai uski zaat bhi majhool hai, aur uske ausaaf wa ahwaal bhi majhool hain, isliye jab tak raawi ki zaat maaloom na ho uski aadaalat aur hifz wa zabat wagerah wa tamaam sharait sehat mutawaffiq na ho ye riwayat sahih aur hujjat nahi ho sakti,
dusri baat yah hai ke aksar muhaddiseen ke nazdeek sahih maslak yahi hai ke mursal riwayat daeef aur naqaabit ihtajaaj hai imam shafai mursal riwayaton ke qubuliyat ki sharait bayaan karte hue farmate hain
" kabaar tabeein ke alaawa ki mursal riwayaton ki baabat me kisi(ahle ilm) ko nahi jaanta jisne inko qubool kiya?"
(akhtasaar uloom al hadith page 15)
inshaallah continued in next article
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