Naak Se Khoon Aane Par Roze Par Koi Asar Nahi

Naak se khoon aane par roze par koi asar nahi hota yaani roza nahi tut ta hai kyunki is par hamara koi ikhtiyar nahi, lehaza is ke ane se hamare roze me koi nuqsaan nahi aur na hi woh fasid hai .

Is ke dalail mein niche diye hue farmaan e Baari taala hai :

Allah taala kisi ko bhi is ki istetat se ziyada bojh (takleef) nahi deta.

Surah al-Baqrah, ayah-286.

Aur aik dusray maqam par kuch is tarha farmaya :

Allah taala ne tum par Deen mein koi tangi (Mushkil) nahi rakhhi.

Surah Maida, ayat-6 .

Allah taala hi taufeeq bakhsne wala hai, Allah taala hamare Nabi Muhammad ﷺ , un ki Aal aur sahaba par apni rahmaten nazil farmaye. 

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Roza Kholne Ki Dua

۩ Marwan Ibn Salim Al-muqaffa r.a. Kahte Hai Maine Abdullah Bin Umar R.a. Ko Dekha, Wo Apni Dadhi Ko Mutthi Me Pakadte Aur Jo Mutthi Se Zyada Hoti Use Kaat Dete. Ibn Umar R.a. Kahte Hai Ki Rasoolallah ﷺ Jab Iftar Karte Toh Ye Dua Padhte The,

ذَهَبَ الظَّمَأُ وَابْتَلَّتِ الْعُرُوقُ وَثَبَتَ الأَجْرُ إِنْ شَاءَ اللَّهُ (pic)

“Zahabaz-zama o Wabtallatil ‘urooq Wasabatal ajru In Shaa Allah". 

"Pyaas Khatm Ho Gai, Ragen Tar Ho Gai Aur Sawaab Pakka Ho Gaya Agar Allah Ne Chaha".

Sunan Abu Dawood, hadees- 2357; Al-daaraqutni, 25. Ibn Hajar Said In Al-talkhees Al-habeer (2/202): Al-daaraqutni Said, Its Isnaad Is Saheeh.

Note: Ye dua Roza Kholne Ke Baad Padhni hai na ki Pahle.

۩ Ek Dusri Bhi Dua Hamare Muashre Me Mashhoor Hai,

“Allaahumma Laka Sumtu Wa ‘ala Rizqika Aftartu"

Sunan Abu Dawood, Hadith- 2358.

Lekin Ye Dua Usool E Muhaddiseen Ke Nazdeek Mursal Hai Jis Wajah Se Ye Hadith Zaif Ho Jati Hai. Ye Hadith Isliye Musral Hai Kyuki Isme Mu'adh Ibn Zuhrah r.h. Jo Ki Ek Tabaeen Hai Wo Direct Nabi ﷺ Se Is Hadith Ko Bayan Kar Rahe Hai Bina Ye Bataye Ki Unhone Kis Sahaba Se Huzur ﷺ Ki Is Hadith Ko Suni. Is tarha ki Hadith ko Ulema e Muhaddiseen ne Mursal kaha hai aur is par Zaif ka hukm lagaya hai. Isliye ye hadith qabil e amal nahi ho sakti Deen ki roshni me.

Shaitan Ke Taraf Se Ye Bhi Was-wasa Aa Sakta Hai Ki Hadith Ke Alfaz Me Toh Kuch Galat Nahi Hai Fir Isme Kya Problem Hai Toh Iske Liye Ek Logical Answer Hai:

Sahih Al Bukhari, Kitabul Wuzu, Hadith No. 247 Hai, Ye Ek Thodi Lambi Hadith Hai. Is Hadith Ki Arabic Pesh E Khidmat Hai,

حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، قَالَ أَخْبَرَنَا عَبْدُ اللَّهِ، قَالَ أَخْبَرَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلاَةِ، ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَنِ، ثُمَّ قُلِ اللَّهُمَّ أَسْلَمْتُ وَجْهِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ‏.‏ فَإِنْ مُتَّ مِنْ لَيْلَتِكَ فَأَنْتَ عَلَى الْفِطْرَةِ، وَاجْعَلْهُنَّ آخِرَ مَا تَتَكَلَّمُ بِهِ ‏"‏‏.‏ قَالَ فَرَدَّدْتُهَا عَلَى النَّبِيِّ صلى الله عليه وسلم فَلَمَّا بَلَغْتُ ‏"‏ اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ ‏"‏‏.‏ قُلْتُ وَرَسُولِكَ‏.‏ قَالَ ‏"‏ لاَ، وَنَبِيِّكَ الَّذِي أَرْسَلْتَ -‏"‏‏

Is Hadith Me Ek Sahabi Ko Rasoolallah Ne Ek Sone Ke Waqt Ki Ek Dua Taleem Farmayi Jisme Alfaz The "Bina-biyika-l Ladhi Arsalt" Jiska Matlab Hota Hai Ki "Mai Eeman Laya Us Kitab Par Jo Tune Apne Nabi Ke Sath Nazil Ki". Lekin Us Sahabi Ne Dua Me Padh Diya "Wa-rasulika" Iska Matlab Hota Hai "Mai Eeman Laya Us Kitab Par Jo Tune Apne Rasool Ke Sath Nazil Ki".

Gaur Kare, Us Sahabi Ne Bas Itna Kiya Tha Ki Nabi Ke Alfaz Ko Usne Rasool Ke Sath Badal Diya Tha, Jab Ki Rasool Ka Alfaz Nabi Ke Alfaz Se Bade Darje Pe Fai'iz Hai. Lekin Rasoolallah ﷺ Ne Fauran Us Sahabi Ko Kaha "Nahi, Lekin Wahi Kaho Jo Maine Taleem Farmayi Hai." Yaani Nabi Ko Nabi Hi Kaho Rasool Mat Kaho Is Dua Me. Toh Ap Zara Bataye Jab Is Tarha Ki Alfaz Badalne Se Rasoolallah Ne Mana Farmaya To Fir Us Alfaz Ka Kya Muqam Hoga Jo RasoolAllah Ne Kaha Hi Nahi. Lekin Nasihat Se Toh Aql-wale Hi Fayda Uthate Hai. Allah Pak Quran Me Farmate Hai,

"Wo (Jahannami) Kahenge, Kaash Ham Unki Baat Sun Lete Aur Apne Aql Ka Istemal Karte Toh Ham Dozakhyo Maise Na Hote."

Surah Mulk (67), Ayat- 10.

Allah Se Dua Hai Ki Wo Hame Deen Ko Samajhne Ki Aur Us Par Amal Karne Ki Taufeek De. Aameen.

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Roza Todne Wali Chize

Alhamdulillah,

Allah subhanwatala ne apni puri aur mukkamil hikmat se Roze mashru'u kiye hai, lehaza rozedaar ko hukm diya ke woh ayetedaal ke saath roza rakhe, naa toh roze se apne aapko zarar aur takleef de, aur na hi woh aisi cheez tanawwul kare jo roze ke muqalif ho, isiliye roza todne wali ashy'a ki do qisme hai :

۝ Pahli Qism :

Qism Istefiraagh aur Istekhiraaj hai, maslan jam'aa (intercouse), amadan qayi (deliberate vomiting) karna, haidh aur nifas aur Hijama. In sab chizo ke nikalne se jism kamzor hojata hai, isiliye Allah Tala ne inhe Mufsidaat-e-Saum yaani roza tordne wali ashy'a qarar diya hai, taake rozedaar me dono kamzoriyaan ek toh roze ki kamzori aur dusri in ashy'a ke nikalne ki wajah se paida hone wali kamzori jama hojaye toh rozedaar ko zarar aur nuqsaan ho aur iska roza ayetedaal se nikal jaye.

۝ Dusri Qism :

Woh no-e-imtela'a yaani andar daakhil hone aur pet bharne wali hai, maslan khana peena, isliye agar rozedaar khaye ya piye toh roze ki matluba hikmat ka husool nahi hota.

Dekhen Majmu'al Fatawa ( 25 / 248 ).

Allah Subhanwatala ne apne mundarja zail farman me roza tordne wali ashy'a ke usool jama kar diye hai :

Ab Tumhe Inse Mubashirat Karne Aur Allah Tala Ki Taraf Se Likhi Hui Cheez Ko Talash Karne Ki Ijazat Hai, Tum Khate Peete Raho Yahan Tak Ke Subah Ka Safed Dhaga Siya Dhage Se Zahir Hojaye, Phir Raat Tak Roze Ko Pura Karo .

 Al-Baqarah ( 187 ).

Toh Allah Tala ne mundarja bala ayat me roza tordne wali ashy'a ke usool bayan farmaye hai jo ke khana peena aur jama'a hai.

Aur roza tordne wali ashy'a ko Nabi ﷺ ne apni sunnat me mukammil taur par bayan farmaya hai.

Roze ko fasid karne aur todne wali saat ashy'a hain :

1. Jama'a aur hambistari (Intercourse)

2. Mashtzani (Masturbation)

3. Khana peena

4. Aur woh ashy'a jo khane peene ke ma'ane me ho

5. Singi waghaira lagwane se khoon nikalne ke bina par (Letting blood by means of cupping and the like)

6. Amadan qaye karne ki wajah se (Vomiting deliberately)

7. Aurat ka haidh aur nifaas ki wajah se khoon nikalna.

Zail (Niche) me ham inki tafseel zikr karte hai :

۝  Inme pahli cheez Jama'a hai jo ke roza wali ashy'a me sabse badi cheez hai.

Lehaza jo bhi Ramadan-ul-mubarak me din ke waqt amadan aur apne eqtiyaar se jama'a kare ke dono sharmgahen miljaye aur kisi ek me ghaib hojaye toh iska roza fasid hojayega chahe anzaal (ejaculation) ho ya na ho, ise is kaam par Allah Tala se tauba karni chahiye. Aur ise is din ka roza pura karna zaruri hai aur iske saath saath is roze ki qaza bhi hogi, aur is par kafarah maghluzah hoga, iski daleel mundarja zail hai :

Abu Hurairah raziAllahu tala anhu bayan karte hai ke ek shaks Rasool akram ﷺ ke paas aaya aur kahne laga : Aye Allah ke Rasool ﷺ Mai toh halaak hogaya, Nabi ﷺ ne isse pucha kis cheez ne tujhe halaak kardiya ?

Woh shaqs kahne laga : Mai Ramadan me roze ki halat me apni biwi se Jama'a kar baithha hoon, Nabi ﷺ isse farmane lage : Kya tum ghulam azaad karsakte ho ? Woh kahne laga mai isteta'at nahi rakhta.

Nabi ﷺ ne farmaya : Kya do(2) maah ke musalsal roze rakh sakte ho? Woh kahne laga mai iski bhi taqat nahi rakhta. Nabi ﷺ ne farmaya : Kya saat'th (60) miskinoun ko khana khila sakte ho ? Woh kahne laga nahi...

Narrated by al-Bukhaari, 1936; Muslim, 1111. 

Jama'a ke alawa kisi bhi cheez se roza tutne par kaffarah wajib nahi hota.

۝ Roza todne wali dusri cheez Mashzani (Masturbation) hai:

Mashtzani yeh hai ke haath waghairah me mani ka iqraaj kiya jaaye.

Mashtzani se roza totne ki daleel mundarja zail hadeeth qudsi hai :

Allah Tala ne Rozedaar ke baare me farmaya : "Woh apna khana peena aur shahwat meri wajah se tark karta hai".

Narrated by al-Bukhaari, 1894; Muslim, 1151.

Aur mani ka iqraaj bhi isi shahwat mai se hai jise rozedaar tark karta hai. Lehaza jisne bhi Ramadan--ul-Mubarak me din ko roze ki halat me mashtzani ki ise chahiye ke woh Allah Tala se tauba karne ke saath saath is din ko baghair khaye piye hi rahe aur baad me iski qaza bhi de.

Aur agar woh mashtzani shuru hi kare phir anzaal se qabl se ruk jaye aur anzaal (ejaculation) na hua ho toh iska roza sahih hai, anzaal na hone ki wajah se is par is roze ki qaza nahi.

Isiliye rozedaar ko chahiye ke har shahoot angez cheez se dur hi rahe, aur apne khayalaat ko galat aur raddi qism ke khayalaat se bacha kar rakhe.

Aur mazi ke baare me sahih yahi hai ke iske iqraaj se roza nahi toot'ta.

۝ Roza todne wali teesri cheez khana peena hai :

Muh ke raaste khana ya peena ma'ada me pahunchane ko kaha jata hai.

Aur isi tarha kisi ne naak ke raaste apne ma'ada me koi cheez daaqil ki toh woh bhi khane peene ke hukm me hi hoga.

Isiliye Nabi ﷺ ne farmaya hai :

Naak ke andar paani chardhhane me mubalegah karo lekin roze ki halath me aisa na karo. Dekhen Sunan Tirmizi Hadith no. 788.

Allama Albani Rahmatullah Tala ne ise Sahih Sunan tirmizi (631) me sahih qarar diya hai.

Isliye agar naak se paani ka ma'ada me daaqil hona roze par asarandaaz na hota toh Nabi ﷺ naak me paani chardhhane se mana na farmate.

۝  Roza todne wali chouthhi cheez :

Woh ashy'a jo khane peene ke hukm me ho :

Yeh do ashy'a par mushtamil hai :

1. Rozedaar ko khoon lagana, maslan agar kisi ka khoon beh jaye toh ise khoon diya jaye toh iska roza toot jayega, kyunki khoon khane peene se bhi intehaayi zyada ghiza hai.

2. Ghizayi injection : Jinke lagane se khane peene se mustafni hua jata hai, maslan drip waghairah taqat ke injection lagana, kyunki yeh khane peene ke qayam muqaam hai. Dekhen : Shaykh Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p/ 70. 

Lekin woh injection jo khane peene ke hauz me nahi aur naa hi iske qayam muqaam ho lekin sirf ilaaj mualeja ke liye ho toh iski wajah se roze ko koi nuqsaan nahi hota. Maslan Pencillin aur Insulin waghairah ke tike roze ko koi nuqsaan nahi dete chahe woh nas me lagaye ya phir gosht me.

Dekhen Fataawa Muhammad ibn Ibraaheem, 4/189.

Ehtiyaat aur behtar yeh hai ke yeh sab kuch raat ke waqt hi kiya jaaye aur roze ki halath me istemaal se bacha jaaye.

Gurde wash karna (Dialysis) se Roza tutna shumaar hoga.

Dekhen Fataawa al-Lajnah al-Daa’imah, 10/19. 

۝  Roza todne wali paanchvi cheez :

Singi waghairah se khoon ka iqraaj [Cupping]

Iski daleel Nabi ﷺ ka mundarja zail farman hai : Singi lagane aur lagwane wala dono ka roza toot jata hai." 

Sunan Abu Dawud, Hadith no. 2367. 

Allama Albani Rahmatullah Tala ne Sahih Abu Dawood (2047) me ise sahih qarar diya hai.

Aur isi tarha khoon ka atiyah dena (Donating blood) bhi singi lagwane ke hukm me aata hai kyunki ye bhi singi ki tarha badan par asarandaaz hota hai.

Lehaza is bina par rozedaar ke liye atiyah dena jaiz nahi lekin agar koi majboor ho toh iske liye atiyah karna jaiz hai, lekin atiyah dene wale ka roza toot jayega. Ise iski qaza me roza rakhna hoga.

Dekhen Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p. 71. 

Jiska khoon naak se beh jaaye iska roza sahih hai kyunki isme iska koi ikhtiyaar nahi. Dekhen Fataawa al-Lajnah al-Daa’imah, 10/264.

Aur woh khoon jo daant nikalne ya phir zakhm ke fatne aur khoon ki tehlil waghairah ki bina par niklane wale khoon ki wajah se roza nahi toot'ta, kyunki woh na toh singi hai aur na hi iske ma'ane me aata hai, aur phir ye singi ki tarha badan par asarandaaz nahi hota.

۝ Roza todne wali chhat'ti cheez :

Jaanbujh kar qaye karna :

Iski daleel Nabi ﷺ ka mundarja zail farman hai : "Jis par qaye ghalib hojaye toh is par roze ki qaza nahi, aur jo amadan qaye kare is par roze ki qaza hogi.

Sunan Tirmizi Hadith no- 720.

Alama Albani rahmatullah Tala ne Sahih Tirmizi ( 577 ) me ise sahih qarar diya hai.

Ibne Munzir Rahmatullah Tala kahte hai :

Ulama-e-karaam ka ijma'a hai ki jo bhi jaanbujh kar amadan qaye karega iska roza baatil hai.  Dekhen Al-Mughni Ibn e Qadamah ( 4 / 368 ).

Lehaza jisne bhi jaanbujh kar apni ungli muh me daal kar ya phir pet ko daba kar ya phir kisi cheez ki taraf dekhta rahe jis se qaye aati ho qaye kardi toh ispar roza ki qaza hogi.

Aur jab ma'ada kharab hokar upar ko aaye toh is par qaye rokna lazim nahi kyunki aisa karna iske liye nuqsaandah hai.

Dekhen :Majaalis Sharh Ramadaan, Ibn ‘Uthaymeen, p. 71. 

۝ Roza todne wali saat'vi cheez :

Haiz aur Nifaas ke khoon ka iqraaj :

Iski daleel Nabi ﷺ ka mundarja zail farman hai : Kya aisa nahi ke jab tum me se kisi ek ko haiz aata toh na woh roza rakhti hai aur naa hi namaz pardhti ha.

Sahih Bukhari, Hadith no. 304.

Lehaza jab bhi aurat Haiz ya Nifas ka khoon dekhe iska roza faasid hojayega, chahe ghurub-e-shams se chand lamhaat qabl hi kyun na aajaye.

Lekin agar aurat haiz ke khoon ke inteqaal ko mehsus karle lekin khoon ka ikhraaj ghurub shams ke baad ho toh woh roza sahih hoga aur is din ke roze se kifayat karega.

Haiz ya Nifaas wali aurat ka khoon agar raat ko khatam hojaye aur isne roza rakhne ki niyat karli lekin ghusl karne se qabl hi tul'oo fajr ho gayi toh sab ulma'a ka maslak yahi hai ke iska roza sahih hoga.

Dekhen Al-Fath ( 4 / 148 ).

Afzal aur behtar toh yehi hai ke aurat apni tab'yi halat par hi rahe aur Allah tala ki raza par raazi rahe, aur Haiz ko rokne ke liye koi cheez istemaal na kare, Ise bhi qubool karna chahiye ke Allah Tala ne halath Haiz aur nifaas me roza na rakhna qubool kiya hai aur baad me iski qaza me roze rakhe , Umhaatul Momineen aur salaf Salaheen ki auratien bhi aisa hi karti thi.

Fataawa al-Lajnah al-Daa’imah, 10/151.

Is ke alawa yeh bhi ke medically taur par bhi haiz rokne ke ashy'a ke istemaal karne ke bahot se zarar-o-nuqsanaat paida hote hain, Aur iske istemaal se bahot si aurtoun ko mahawari me dushwari pesh aane lagi hai , lekin agar woh mani'e haiz ashy'a istemaal kare aur ise khoon na aaye toh woh paak saaf hone ki wajah se agar roza rakhe toh iska roza kaafi hoga.

Yeh sab muftaraat-ul-saum yaani roza todne wali ashy'a thi haiz aur nifaas ke alawa baaqi sab ashy'a me teen shuroot (condition) paayi jaaye toh inse roza tootega :

1. Ise ilm ho aur jahil na ho.

2. Ise yaad ho aur bhool kar aisa na kare.

3. Apne eqtiyaar se kare aur majboor na ho.

Zail me ham baaz in ashy'a ka zikr karte hai jinse roza nahi toot'ta :

۩ Enaema karwana aur aankh aur kaam me katre daalna, daant nikalwana, aur zakhmoun ki marham patti karwana, in sab kaamoun se roza par kuch asar nahi hota.

Majmoo’ Fataawa Shaykh ibn Taymiyya, 25/233; 25/245 .

۩ Seene ke marz (asthma attacks) ke liye woh goliyaan waghairah jo zubaan ke neeche rakhi jaati hai lekin halaq me jaane wali koi cheez nigli na jaaye.

۩ Raham (vagina) me daaqil ki jaane wali ashy'a ya tibbi check up ke liye daaqil ki jaane wali cheezien aur doorbeen waghairah.

۩ Mard-o-aurat ki peshab ki nalli me baarik naali ya doorbeen, ya phir dawa aur mashanah saaf karne wala mahlool dakhil karna.

۩ Daant ki khoot bharna, ya daadh nikalna, ya miswak aur brush se daantoun ki safayi karna, jabke halaq me pahunchne wali cheez nigalne se bacha jaaye.

۩ Kulli, garara, aur muh ke ilaaj ke liye spray ka istemaal karna jabke halaq me jaane wali cheez nigalne se bacha jaaye.

۩ Oxygen aur behosh karne wali gas, jab tak ke mariz ko drip waghairah aur ghizayi ashy'a na di jaaye.

۩ Jild ke masamu ke zarye jism me jazb hokar daaqil hone wali ashy'a maslam tel, marham, aur jildi amraaz ke ilaaj ke liye pattiyaan jin par Kemiya ya dawayi muaad laga ho ka istemaal karna.

۩ Tasweer ya dil aur dusre aaza'a ke ilaaj ke liye sharyanu me baarik tube daaqil karna.

۩ Pet me jild ke zarye antediyoun (Intestine) ke check up operation ke liye doorbeen daqil karna.

۩ Jigar ya dusre aaza'a ke test ke liye namuna hasil karna lekin yeh is surat me ho ke jab iske liye kisi qism ka mahlool na diya gaya ho.

۩ Ma'ada me test ke liye munzaar daaqil karna jab tak ke koi mahlool ya dusra muaad daqil na hua ho.

۩ Dimaagh waghairah me koi alaa ya ilaaj ke liye koi muwaad daqil karna.

Wa Allahu Tala Aalam

See Majaalis Ramadaan by Shaykh Ibn ‘Uthaymeen, and the booklet Sab’oona Mas’alah fi’l-Siyaam.

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Namaz e Taraweeh Me Quran (Mus-haf) Pakad Ke Tilawat Karna

Alhamdulillah..

Namaz Mein Quran Majeed Se Dekh Kar Tilawat Karne Mein Koi Harj Nahi Hai, Kyunki Aisha r.a. Ke Ghulam Ramadaan Al Mubarak Mein Quran Majeed Se Dekh Kar Unki Imamat Karwaya Karte The, Imam Bukhari ( 1 / 245 ) Ne Is Waqya Ko Mu’allaq Zikr Kiya Hai .

Ibn Wahb r.h. Kahte Hain: "Ibn Shihaab r.h. Ka Kahna Hai Ke: Hamaray Behtareen Saathi Ramadaan Mein Quran Majeed Se Dekh Kar Parha Karte Thay".

Al-Mudawwanah, 1/224.

Imam Nawawi r.h. Kahte Hain:

"Agar Koi Quran Majeed Se Dekh Kar Qirat Kare To Uski Namaz Baatil Nahi Hogi, Chahay Usay Quran Majeed Yaad Ho Ya Na Yaad Ho, Balkay Aise Shakhs Ke Liye Dekh Kar Tilawat Karna Wajib Hoga Jisay Surah Fatiha Yaad Nahi Hai, Is Ke Liye Agar Usay Basa Auqaat Safhaat Tabdeel Karni Pare To Is Se Bhi Namaz Baatil Nahi Hogi. Yeh Hamara [ Shafai ] Maalik, Abu Yousuf, Mohammad, Aur Imam Ahmed Ka Mauquf Hai". End quote from al-Majmoo’, 4/27.

Sahnoon [Imam Maalik Ke Shagird ] Kahte Hain: "Imam Malik Kahte The: Ramadaan Aur Nawafli Ibadaat Mein Logon Ki Quran Majeed Se Dekh Kar Imamat Karwanay Mein Koi Harj Nahi Hai ".

Aur [Imam Maalik Ke Shagird] Ibn Qasim Mazeed Wazahat Karte Hue Kahte Hai, "Imam Maalik Farz Namazo Mein Aisay Karne Ko Makrooh Samajte Thay".

Al-Mudawwanah, 1/224.

Taham Kisi Aitraaz Karne Walay Ka Yeh Kahna Ke Quran Majeed Ko Namaz Mein Uthana, Aur Safhaat Tabdeel Karna Fuzool Harkat Hai, To Yeh Aitraaz Hi Ghalat Hai, Kyunki Aap ﷺ Se Yeh Saabit Hai Ke Nabi ﷺ Ne Logon Ki Imamat Karwate Hue Apni Nawasi 'Umaamah' Ko Uthaya Hua Tha, Is Waqa Ko Imam Bukhaari (494) aur Imam Muslim (543) Ne Naqal Kiya Hai, Aur Yeh Baat Ayaa Hai Ke Quran Majeed Ko Namaz Mein Uthana Bachi Ko Namaz Mein Uthany Se Giran (serious) Nahi Hai .

Lekin Agar Kisi Ko Quran Yaad Ho To Behtar Yahi Hoga Ki Wo Bagair Quran Ko Hath Me Lekar Padhe Taaki Baaki Namaz Ki Sunnato Ko Ada Karne Me Mushkil Na Ho. Matlab Agar Quran Ko Uthane Ki Zarurat Ho Tabhi Uthaya Jaye Warna Na Uthaya Jaye.

Wallaho Aalam.

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15 Shaban Ke Baad Roza Rakhne Ka Hukm

Nabi ﷺ se sabit hai ke Aap ﷺ ne farmaya:

“Nisf shabaan ke baad rozay na rakho”.

Sunan Abu Dawood (3237); Ibn Hibaan (1651). (Sahih)

Lekin is hukm ke kuch surat mustasna (exception) hain, jo niche batayi gai hai,

1۩ Jise roze rakhne ki aadat ho, maslan koi shakhs peer (monday) aur jumeraat (thursday) ka roza rakhnay ka aadi ho to woh nisf shabaan ke baad bhi rozay rakhega, is ki daleel Nabi ﷺ ka ye farmaan hai:

“Ramzan se ek ya do din qabl roza na rakho lekin jo shakhs roza rakhta ho woh rakh le."

Sahih al Bukhari, 1914; Sahih Muslim, 1082.

2۩ Jis ne nisf shabaan se qabl rozay rakhn shuru kardiye aur nisf shabaan se pahlay ko baad waale se milade. Is ki daleel Ayesha r.a. ki hadees hai jis mein woh bayan karti hai ke:

“Nabi ﷺ taqreeban sara shabaan hi rozay rakhtay the sirf thode se ayyaam ke ilawa, baqi pura maheena hi roze rakhtay the.”

Sahih al Bukhari, 1970; Sahih Muslim, 1165. This version narrated by muslim.

۩ Imam Nawawi r.h. kahte hain:

“Nabi ﷺ sara shabaan hi roza rakhtay thay sirf thode ayyaam ke ilawa". Baqi sara maheena hi roza rakhtay the. Dosra jumla pahlay ki tafseer hai aur in ka qaul 'Pure' ka maiene maheena ka aksaryat hai.”

Toh ye hadees nisf shabaan ke baad rozay rakhnay ke jawaz par dalalat karti hai lekin is ke liye pahli nisf ko dusray nisf se milaye.

Note: nisf ka matlab aadha, yaani maheene ke 15 din.

3۩ Ramzan ke qaza roze rakhne.

Imam nawawi r.h. apni kitaab Al-Majmua me kahte hain:

“Hamare ashaab ka kahna hai, 'Bila ikhtilaf ramzan ke 'Yaum al-shak' (day of doubt) ka roza rakhna jaiz nahi. Lekin agar is me qaza ya nazar ya kaffara ka roza rakha toh jayez hoga, is liye ke jab is me nafli roza rakha ja sakta hai toh farz roza rakhna aur zyada jaiz hoga.

Aur is liye bhi ke jab is par guzishta Ramzan ke roza ki qaza baqi ho to is par yeh roza rakhna toh mutayyin ho chuka hai, kyunke is ki qaza ke liye waqt thoda hai.”

Al-majmoo’ (6/399).

Yaum al-shak woh hai jab 30 shabaan ko mutala abar (badal) ya dhuwa hone ki bana par chaand na dekha ja sakta ho, toh tees shabaan ko yaum al-shak qaraar diya jaye ga, is liye ke yeh shak hai ke aaya yeh shabaan ka aakhri din hai ya ke ramzan ka pahla din.

Jawab ka khulasa yeh hai ke:

Shaban ke nisf saani me qaza ke roze rakhne me koi harj nahi, aur aesa karna Nabi ﷺ ki shaban ke aakhir me roza rakhne wali mumaniyat me shamil nahi hota.

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Kya Raat Ko Tahajjud Padhne Wala Shaks Imam Ke Sath Taraweeh Me Witr ada Karle ?

Is sawal ke jawab se pahle ek chiz ka ilm hona bahut zaruri hai. Wo ye hai ki Taraweeh, Tahajjud, Qiyam ul Lail, Qiyam e Ramadan ek hi namaz ke alag alag naam hai aur isi liye Taraweeh ka alfaz apko Quran ya hadith me kahi bhi nahi milega. Ye baad ke adwar ke logo ne naam diya hai. Is mauzu par aur ilm ke liye ye article check kare:- TARAWEEH, TAHAJJUD, QIYAM AL LAIL ME FARK.

Lehaza is article me Tahajjud se murad wo nawafil namaz hai jo ek shaks so kar uthne ke baad padhta hai.

Alhamdulillah..

Iske liye 2 Tarike hai,

۩Awwal:

 Ap Imam ke saath witr ada kar lein, aur fir agar iske baad aap ke liye tahajjud ki adaigi mayassar ho to do do raka'at kar ke jitni namaz e tahajjud Allaah Ta'ala ne apke liye likhi hai wo ada karein, aur namaz witr dobara ada na karein, kyuki ek raat mein do baar witr ada nahi ho sakte.

۩Dom:

Witr ap raat ke aakhri hisse ke liye mu'akhir kar de aur jab imam Witr ki namaz ki adaigi mein salam fere to ap usske saath salam na ferein, balki khade ho kar ek raka'at zyada ada kar lein taaki raat ke aakhri hisse mein witr ada ho sake.

۩ Shaykh ibn Baaz r.h. ta'ala se mandarja zel sawal kiya gaya:

'Jab Imam witr padhata hai to ba'az log uske saath salam pherne ke bajaye ek raka'at utth kar ada karte hain taaki witr raat ke aakhir mein ada kar sake, to iss fail ka hukm Kya hai? Aur kya isse imam ke saath qayam kaha jayega?'

Shaykh r.h. ta'ala ka jawab tha:

"Hum to iss mein koi harj nahi jante, Ulma e karam ne yahi bayan kiya hai, aur iss me harj bhi koi nahi taaki raat ke aakhir mein witr ada ho sake, aur iss par yeh sadiq aa sake ke isne imam ke saath qayam kiya hatta ki imam chala gaya, kyuki issne to to imam ke saath balki issne to shara'i maslihat ki bina par ek raka'at zyada ada ki hai taaki wo raat ke aakhir mein witr ada kar sake, to iss mein koi harj nhi.

Aur isse wo imam ke saath qayam karne se kharij nahi hota, balki isne imam ke jane tak iske saath qayam kiya lekin wo iske saath nhi gaya balki wo imam ke jane ke baad der mein gaya". End quote.

Dekhein: Majmu Fatawa ibn Baaz (312/11) .

۩ Aur isi tarah ka ek sawal fazeelatus Shaykh ibn Jibreen r.h. se kiya gaya to unka jawab tha:

"Muqtadi ke haq mein afzal yeh hai ke wo Imam ki iqtada kare hatta ke Imam taraweeh aur witr se farig ho jaye, taaki iss par yeh sadiq aaye ki isne imam ke farig hone imam ke saath namaz ada ki, to ise raat ke qayam ka sawab hasil ho jaisa ki Imam Ahmad wagaira Ulma'a ne kiya hai.

Aur iss bina par agar wo imam ke saath witr ada kar ke farig hua to ise raat ke aakhir mein witr ada karne ki zarurat nahi, lehaza agar wo raat ke aakhir mein bedaar ho to jitni iske muqaddar mein namaz likhi hai wo do do raka'at kar ke ada kare, aur witr na dohraye, kyuki ek raat mein do baar witr nahi hote.

Aur ba'az Ulma'a ne Imam ke saath witr mein ek raka'at zyada ada karne ko afzal kaha hai, yani wo imam ke salam pherne ke baad ek raka'at zyada ada karne ke baad salam phere, aur tahajjud ke aakhir mein witr ada kare, kyuki Nabi kareem ﷺ ka farman hai, "Jab tum mein se kisi ko subah ke tulu hone ka khadsha ho to wo ek raka'at ada kar ke apni namaz ko witr kar le".

Aur isi tarah Nabi kareem ﷺ ka farman hai,"Tum apni raat ki namaz mein sabse aakhir mein witr ada karo".  End quote.

Fataawa Ramadaan, page- 826.

۩ Aur mustaqil Fatwa Committee ne fatwa diya hai ke yeh dusra tareeqa behtar aur ahsan hai.

Fataawa al-Lajnah al-Daa’imah, 7/207.

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Hum Allaah Ta'ala se apke liye taufeeq aur siratal mustaqeem ki dua karte hai.

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Roza Na Rah Sakne Walo Ke Liye Fidyah Ki Miqdaar

Sawal:- Jo Budhape Ya Bimaari Ki Wajeh Se Roze Na Rakh Sake Uske Liye Fidye Ki Miqdaar Kitni Hai? Kya Fidya Paise Ki Shakal Mei Diya Ja Sakta Hai? Aur Agar Na-maloomiyat Me Paisa Dediya Tou Kya Fidya Phirse Dena Padega?

 Alhamdulillah..

Awwal me, 

Maliki, Shaafa'i aur Hanbali fuqaha' karaam ki aksariyat ka nuqta e nazar hai ki naqad rakam(paisa/cash) ki adaegi roza na rakhne ke fidye ke taur par shumar nahi hoga aur jo dena chahiye wo asal khana hai kyunke Allah tala farmaata hai,

“Aur iski takat rakhne wale fidye me ek miskeen ko khana de”.

Surah baqarah, ayat- 184.

Ibn Abbas r.a. ne kaha "Isse budhe mard aur budhi aurat muraad hai jo roze nahi rakh sakte, so unko har din ke badle ek miskeen ko khana khilana chahiye"

Sahih al bukhari, Hadith- 4505.

Fatawaa al-Lajnah al-Daa'imah(10/198) mei kaha gaya hai, "Agar Doctors ne kaha hai ke bimaari ki wajah se aap roza nahi rakh sakte aur shifayabi ki koi umeed nahi hai, to maazi(past) aur mustaqbil(future) mah(months) ke liye aapko har din ke badle ek miskeen ko khaana khilana hoga. Muqaami giza ki nisf/aadhi 'Saa' deni hogi, chahe khajoor ho ya aur kuch. Agar ap apne chhute hue rozon ki ta'adad(numbers) ke badle ek miskeen ya ghareeb shakhs ko naashta (ya shahri) aur raat ka khaana (ya iftaar) khilate hai to wo kaafi hojayega. Naqad paisa dene ke talluq se toh wo fidya shumar nahi hoga.

Lihaza jis buzrug ya mareez ke liye shifayaab hone ki koi umeed nahi hai wo to wo har din ke badle ek miskeen ko khana khilaye; gandum(wheat), khajoor, chawal(rice) ya isi tarha ka mukaami khane ka nisf 'Saa' de. Ye taqreeban dedh kilogram(1.5 kg) ke baraabar hoga.

Dekhiye Fataawa Ramadaan, Pg : 545.

Agar chahe toh mahine ke aakhir mei ek baar me saara de sakte hai, 45 kg. chawal(rice) hoga, ya misaal ke taur par agar koi khaana banata hai aur ghareeb logon ko khane ke liye dawat deta hai to aisa karna acha hai kyuki yahi Anas r.a. ne kiya tha.

Dusri taraf,

Agar kisine fidya paise ya naqd ki shakal mei diya aur ek fatwa jaari karne wale aalim ke fatwe ke pesh e nazar aisa kiya to aapko dobara fidya dene ki zaroorat nahi hai. Lekin agar apne apne apse aisa kiya to ehtiyat ke taur par aapko fidya phirse dena hoga.

Wallahu alam.

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Gurub E Aftab Se Pahle Haiz Ka Shuru Hona

 Sawal 

Agar Haiz/mahwari (periods) ghuroob e Aftab se pahle shuru hojaye, yahan tak ke ek lamha pahle bhi aajaye toh kya aurat ka roza batil hojayega aur use us din ki qaza karni padegi.?

 Jawab 

۩ Shaykh Ibn Uthaymeen kahte hai ki,

"Agar aurat ko Haiz/mahwari roze ki halat me shuru hoti hai, phir chahe ghuroorb e aaftaab se ek lamha pahle hi kyun na ho iska roza batil hogaya aur aurat ko iski qaza karni hogi."

Majaalis Shahr Ramadaan Pg : 39.

Haiz ki halat mei roze rakhna iske liye jayez nahi hai agar wo aisa karti hai tou iska roza sahih nahi hai.

۩ Ibn Qudaamah r.h ne kaha,

"Agar Haiza aurat roza rakhne ka irada karti hai aur khaane peene se ruk jaati hai agarche ye is baat se aagah hai ke ye haraam hai to wo gunehgaar hai aur ye ke roza ise kuch faida na dega."

Al-Mughni(4/397).

۩ Standing Committee (10/155) se sawal kiya gaya ek aurat ke talluq se jisne roza rakha aur jald hi guroob e aaftaab se pahle aur azaan se pehle iska haiz shuru hogaya tou kya iska roza sahih hai?

Unhone jawaab diya, "Agar uska haiz guroob e Aaftaab se pahle shuru hogaya to iska roza batil ho gaya aur use iski qaza karni hogi. Aur agar haiz guroob e Aaftaab ke baad aagaya to uska roza sahih hai aur use iski qaza nahi deni hogi."

Wallahu alam.

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Kya Fidyah Bataur Iftari Aulad Aur Unke Beto Ko Diya Ja Sakta Hai?

Sawal:  Meri waleda roze nahi rakh sakti isliye mai unki taraf se har maah Ramdan me fidiya deta hun, to kya ye fidya uski aulaad aur un ke beton ko iftari ke shakl me diya jaa sakta hai? Ya ke fidiya talba ki iftaari k liye dena hoga ?

Alhamdulillah..

Agar koi shakhs budhape ya bimari ki wajah se roze nahi rakh sakta aur shifayabi ki koi ummeed nahi hai, Toh usko roze na rakhne ki rukhsat hai. Lekin use chahiye ke wo har din ke badle ek miskeen ko khana khilaye, kyunke Allah ka farmaan hai,

"Aur Iski Takat Rakhne Wale Fidye Me Ek Miskeen Ko Khana De".

Surah Al-Baqarah : 184.

Ibn Abbas r.a. ne is ayat ki Tafseer me kaha kaha, "Isse budhe mard aur budhi aurat muraad hai jo roze nahi rakh sakte, so unko har din ke badle ek miskeen ko khana khilana chahiye". 

Sahih Al- Bukhari, hadith- 4505.

Aur wo mareez jise aesi marz la-haq ho jis se shifayabi ki ummeed na ho to wo bhi budhe shaks ki Tarha hai jo Roza na rakh sakta ho.

Al-Mughni : 4/396.

Lihaza ye samajh liya jaye ke fidya sirf ghareebon ko diya jayega har kisi ko nahi.

Lekin Agar uski aulaad ya aulad ki aulad aur talib e ilm jinka sawal me zikr hua hai wo gareeb nahi hai lekin ameer hai toh unhe fidya dena jayez nahi hai.

Dusri Baat:

Aur aulaad ya unke bete ko kaffara dene ke mutallik Ulema e karaam ne fidye ko zakaat ki tarha qaraar diya hai, ek shakhs ke liye unko fidya dena jayez nahi hai jin par use kharch karne ka zimma hai.

Aur jin par kharch karna wajib hai wo asl(ascendants) aur far'a(descendants) hai.

Asl ye hai ; Maa, baap, aur dada-daadi.

Aur far'a ye hai ; Bete aur Betiyan aur unki aulaad.

Ibn Qudaamah r.h. al-Mughni(11/374) mei kahte hai,

Dada dadi aur isse bhi upar walo(yani aaba wa ajdaad) aur pota aur isse bhi neeche walon par kharch karna wajib hai. Imaam al-shaafa'i, aur al-Thawri, aur ashaab al-ra'i ka yahi kehna hai.

Is bina par kaffara(fidya) aulaad aur aulaad ki aulaad ko nahi desakte kyunki aap par wajib hai ki in par kharch kare.

Aur Imaam Al-Shaafa'i ne al-Umm(7/68) mei kaha hai ;

Qasam ka kaffara kisi aazaad musalmaan aur mohtaaj ko dene se hoga, agar kisi ne zami kafir aur mohtaj ko khana diya ya kisi ghulaam musalmaan ghair mohtaj ko tou iski qasam ka kaffara ada nahi hoga, aur iska hukm aise hai jaise isne kuch bhi na diya ho, aur ise do bara kaffara ada karna hoga, aur isi tarha agar kisi ne aise shakhs ko kaffara de diya jis par kharch karna iske zimme hai aur phir ise ilm hua tou ise kaffara dobara dena hoga.

Aur Asna al-Mataalib (3/369) mei hai.

Miskeen aur faqeer ke bare mei ye hai ke wo zakaat lene ke haqdaar hai, lehaza ye kuffar ko dene se ada nahi hoga aur na hi ise dene se jiska kharch iske zimme lazim hai, kyunke kaffara Allah tala ka haq hai, lihaza isme inhone zakaat wali sifaat ko motabar shumaar kiya hai.

Lekin agar maa, maal ke khaleel hone ki bina par in par kharch karne ki isteta'at nahi rakhti, toh iske liye in(aulaad aur poton) par kharch karna wajib nahi kyunke Allah subhana wa tala ka irshaad hai ;

"Allah tala kisi bhi jaan ko iski takhat se zyada takleef nahi deta".

Surah Baqrah : 286.

Toh is halat mei aapke liye kaffara inhe dena jayez hoga.

Sahih al Bukhari aur Sahih Muslim me Nabi kareem ﷺ se sabit hai ke Aapne ramzaan ul mubarak mei roze ki halat mei jam'a karne wale shakhs ko kaffare ki adaaegi ke liye khajoorein di toh is shakhs ne kaha madine me wo sabse zyada faqeer aur mohtaj hai toh Rasool Allah ﷺ ne ise farmaya tha, "Jao apne ghar walon ko jakar khilado".

Sahih al Bukhari : 1935, 1936. Sahih Muslim : 1111.

Al-Haafiz ibn hajar r.h Fath ul bari mei kahte hai ;

Ibn Daqeeq r.h. kahte hai ki Is qisse me mazahab  (rai/views) mukhtalif hai. Ek qaul ye hai ke, "Tang dast se kaffara ke suqut par dalalat karte hai, kyunke kaffara na toh apne ap ko aur na hi apne ahel wa ayaal ko diya ja sakta hai.

Aur jamhoor ulma ka kahna hai ke, Tang dast se kaffara saqit nahi hoga aur jis shaqs ko isme tasarruf ki ijazat di gayi thi wo kaffare mei nahi (balke wo tou sadqa tha jo Rasool kareem ﷺ ne is shakhs aur iske ghar walon par kiya tha)"

Aur ek qaul ye bhi hai ke jab wo apne apne ahel wa ayaal ke naan wa nafqa se tang dast tha toh iske liye kaffara in par sarf karna jayez hua aur hadees se bhi yahi zahir hota hai".

Aur Sheikh ibn Taymiyah ka kahna hai: "Isse bhi zyada qawi ye hai ke wo atya shumaar kiya jaye na ke kaffara, balke wo ispar aur iske ahel wa ayaal par sadqa hai, kyunke inki hajat wa zaroorat iski mutaqazi thi."

Toh pata chala ke jin logon par kharch karna wajib hai unhe kaffara nahi diya ja sakta, aur agar kaffara dene wala khud tang dast aur faqeer ho aur in par kharch karne se qasir ho toh baaz ahle ilm ka kahna hai ke is haalat mei inhe kaffara dena jayez hai.

Khulasa ye hua ke ;

Jab maa apni aulaad par kharch kar sakti hai toh iske liye inhe zakat deni jayez nahi, aur agar wo in par kharch karne ki isteta'at nahi rakhti toh inhe wo kaffara de sakti hai.

Aur raha masla ye ke wo inhe bataur e iftaari de toh isme koi harj nahi, kyunke aayat mei mutalqa zikr hai: (ek miskeen ka khana fidye mei de). 

Ummeed hai ke aisa karne se ajar wa sawaab mei izafe ka bais hoga, kyunke roze daar ki iftari bhi hai lekin isme ek shart hai ke roze daar miskeen ho jaisa ke upar bayaan ho chuka hai.

Allah se dua hai ki wo hame Deen ki sahih samajh ata kare. aameen.

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20 Rakat Taraweeh Ke Dalail Ka Tahqiqi Jaiyeza- Usool E Muhaddiseen Ki Roshni Me

Daleel No.1:

حدثنا يزيد بن هارون قال انا إبراهيم بن عثمان عن الحكم عن مقسم عن بن عباس إن رسول الله صلى الله عليه و سلم كان يصلي في رمضان عشرين ركعة والوتر

“Hazrat Abdullah Bin Abbas (Raziallahu Anhu) farmate hai ki beshak Rasoolullah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм Ramadan main 20 rakat (Taraweeh) aur witr padhte the”.

Sanad: Yazeed Bin Haroon » Ibraaheem Bin Uthmaan » Hakam » Miqsam » Ibn Abbaas (Raziallahu Anhu)

Takhreej:{Musanaf Ibn Abi Shaiba (5/225, Hadith No.7774), Sunan Al-Kubraa (2/698, Hadith No.4615), Taareekh Baghdaad (6/113), (2/45)}

Tahqiq: Yeh hadith jhooti hai kyun ki is hadith main Ibraaheem bin Uthmaan hai.

Ibraaheem Bin Uthmaan Muhadithseen ki nazar main:

1.Imaam Ibn Ma’een (Rahimahullah) ne kaha:Siqa nahi hai, Daif.{Tahzeeb At-Tahzeeb (1/144)}
2.Ahmad Bin Hanbal (Rahimahullah) ne kaha:Daeef.{Tahzeeb At-Tahzeeb (1/144)}
3.Imam Bukhari (Rahimahullah) ne kaha:Muhadithseen ne is say khamoshe ikhtiyaar kiye hai.{Tahzeeb At-Tahzeeb (1/144)}
4.Abu Dawud (Rahimahullah) ne kaha:Daeef.{Tahzeeb At-Tahzeeb (1/144)}
5.Imam Tirmizi (Rahimahullah) ne kaha:Munkar ul hadith.{Tahzeeb At-Tahzeeb (1/144)}
6.Imam Nasai (Rahimahullah) ne kaha:Matrook ul hadith.{Tahzeeb At-Tahzeeb (1/144)}
7.Daulaabee ne (Rahimahullah) kaha:Matrook ul hadith.{Tahzeeb At-Tahzeeb (1/144)}
8.Imaam Abu Haatim (Rahimahullah) ne kaha:Daeef aur Muhadithseen ne is say khamoshe ikhtiyaar kiye hai aur chood diyaga hai.{Tahzeeb At-Tahzeeb (1/144)}
9.Juzjaanee (Rahimahullah) ne kaha:Aatibar say gira hua hai.{Tahzeeb At-Tahzeeb (1/144)}
10.Saaleh Jazrah (Rahimahullah) ne kaha:Bohut daaef hai aur iski hadith likhe hi na jaye.{Tahzeeb At-Tahzeeb (1/144)}
11.Abu Alee Neesaabooree (Rahimahullah) ne kaha:Kamzoor hai.{Tahzeeb At-Tahzeeb (1/144)}
12.Imaam Shu’bah (Rahimahullah) ne kaha:Kazzab.{Tahzeeb At-Tahzeeb (1/145)}
13.Ibn Sa’ad (Rahimahullah) ne kaha:Daeef.{Tahzeeb At-Tahzeeb (1/145)}
14.Daarqutnee (Rahimahullah) ne kaha:Daeef.{Tahzeeb At-Tahzeeb (1/145)}
15.Ibn Al-Mubaarak (Rahimahullah) ne kaha:Choodo isko.{Tahzeeb At-Tahzeeb (1/145)}
16.Abu Taalib (Rahimahullah) ne kaha Imam Ahmad ne kaha:Mukar ul haidith.{Tahzeeb At-Tahzeeb (1/145)}
17.Imam Aqeli (Rahimahullah) ne daifa mein zikr kiya hai.{Daifa, 1/59, no.54}
18.Imaam Baihaqee (Rahimahullah) ne kaha: Daeef.{Sunan al-Kubraa (2/496)}
19.Ibn Aadi (Rahimahullah) ne kaha:Is ne kuch nahi suna hai Al-Hakam Say Siwaye ek hadith k .{Tahzeeb Ul Tahzeeb (1/145)}
Ibn Aadi (Rahimahullah) ne isko Al-Kamil (1/521) mein b zikr kiya hai.
20.Imam Nawawi (Rahimahullah) ne kaha: In ke daif hone par itifaaq hai.{Shara Sahih Muslim, Mukdima, 1/64}
21. Imaam Zahabi (Rahimahullah) ne kaha:Is ke daeef hone par ijma hai.{Deewaan adh-Dhu’afaa Wal-Matrookeen (1/52 no.211)}
22.Hafiz Ibn Hajar (Rahimahullah) ne kaha: Matrook -ul-hadith.{Taqreeb At-Tahdheeb (No.217, Page No.112)}
23. Hafiz Al-Haithamee (Rahimahullah) ne kaha:Matrook.{Majma’a Az-Zawaa’id (6/153, Hadith no.10058)}
24.Imaam Suyootee (Rahimahullah) ne kaha: Matrook.{Jame’a Al-Ahadith (10/144, no.9281)}
25.Imam Muhammad Bin Tahir Makdasi (Rahimahullah) ne kaha:Matrook-ul-Hadith.{Zakheeratal Hifiz (2/847, Hadith no.1687) }

Is hadith ko daif kahne walay Muhadithseen yeh hai:

1.Imam Aadi (Rahimahullah) ne is hadith ko Al-Kamil mein zikr kiya hai.{Al-Kamil (1/524, no.1461)}

Note:Alama Aine (Rahimahullah) ne kaha Ibn Aadi ne Al-Kamil mein is hadith ko munkar karar diya.{Umdatul Qari (11/168)}

2.Imam Bahqee (Rahimahullah) ne is hadith ko nakal kar k farmaya:”Abu Shaybah Ibraaheem Bin Uthmaan is hadith ko bayaan karne main munfarid hai aur yeh daeef hai”.{Sunan Al-Kubraa (2/698, Hadith No. 4615)}

3.Imam Mizzi (Rahimahullah) farmate hai: Iski munkar riwayat mein say ek wo bhi hai jis mein hai kii Nabi ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ramzaan mein 20 rakaatein pada karte thy.{Tahzeeb-ul-Kamaal (2/149)}

4.Imam Zahabi (Rahimahullah) ne is hadith ko munkar karar diya hai.{Meezan-ul-Atidaal (1/48)}

5.Hafiz Ibn Hajar (Rahimahullah) ne kaha: “Is hadith ki sanad daeef hai aur yeh hadith Aisha (raziallahu anha) ki hadith ke khilaaf hai jo Sahih Bukhari main hai”. {Fath ul Bari, Kitab ul Salat ul Taraweeh, Vol. No.4, Page No. 322, Hadith No 2013}

6.Hafiz Haisami (Rahimahullah) ne daif karar diya hai.{Majma’a Az-Zawaa’id (3/402, Hadith no.5018) }

7.Imaam Suyootee (Rahimahullah) ne farmate hai: Yeh hadith sakhat tareen daif hai, is say hujjut wa dalil qayim nahi ho sakhti.{ Al-Masaabih fi Salaat at-Taraweeh (Safa no.17) }

Hanafi Ulma ne b is hadith ko daif karar diya hai:

1.Zailaa’ee Hanafee (Rahimahullah) ne kaha: Yeh riwayat Abu Shaiba Ibrahim Bin Usmain rawee ki waja say ma’alool (daif) hai jo kii Imam Abu Bakr Bin Abi Shaiba k dada hai, in ke daif hone par itifaaq hai, Imam Aadi ne bhi Al-Kamil mein inko kamzoor karar diya hai phir yeh us sahih hadith k mukhalif bhi hai jis mein Abu Salma Bin Abdur Rahman ne Hazrat Aisha se Rasoolullah ki ramzaan mein namaz ke bare mein sawal kiya toh Sayeda Aisha ne farmaya: Aap ramzaan ya ghair ramzaan mein 11 rakaat say zeyada nahi padte thy.{ Nasb ur-Rayaa (2/153) }

2.Anwar Shah Kashmiri farmate hai: 8 rakaat (nimaz-e-taraweeh) Rasoolullah say sahih sabit hai aur jo 20 rakaat ki riwayat hai wo daif hai aur is ke daif hone par itifaaq hai. { Al-Urf Shazee (Safa no.209) }

3. Ibn Abideen Shaami Hanafi farmate hai: Yeh hadith daif hai kyunkii is mein rawee Abu Shaiba bil-itifaaq daif hai, saath saath yeh hadith sahih hadith ke b khilaaf hai.{ Minhat ul-Khaaliq (2/66) }

4. Abd ush-Shakoor Deobandi ne kaha: Agarchee Nabi say 8 rakaat taraweeh masnoon hai aur ek daif rewayat mein Ibn Abbas say 20 rakaat b, magar…….. { Ilm alFiqh (Safa no.197) }

5.Muhammad Taqi Usmani Deobandi ne kaha: Laykin yeh Ibrahim Bin Usmain ki wajah se daif hai. {Dars-e-Tirmizi (3/304)}

6.Tahtawi ne Hashaya Maraqi Al-Falaha (Safa no.411) mein.

7.Rasheed Ahmad Gungohi ne Al-Rai Ajya Mandarja Majmua’a Resala (Safa no.180) mein.

8.Mufti Kifayatulla ne Kifayatal Mufti (3/351,354,359,363) mein.

9.Abdul Hay Lakhnawi ne Al-Ta’aleequl Mamjad (142) Wa Tahfatul Aakhir (Safa no.50) mein.

10.Alama Nimawee ne Aathaar as-Sunan (Safa no.254) mein.

11.Shabir Ahmad Usmani ne Fathul Mulheem (2/320) mein.

12.Khair Muhammad Jalandari ne Khairul Masabiha Mandarja Khairul Fatawa (2/587) mein.

13.Muolana Muhammad Zakriha ne Aw Juz Al-Masaliq (1/397) mein.

14.Muhammad Yousuf Banori ne Marifatus Sunan (2/546) mein.

15.Mufti Yaar Khan Barelwi ne Ja Al-Haq (2/243) mein Imam Tirmidhi say nakal kiya hai kii Ibrahim Bin Usmaan Abu Shaiba munkarul hadith hai.

16.Ghulam Rasool Sa’ayedi Barelwi ne Shara Sahih Muslim (2/496) mein.

17.Muhammad Shareef Barelwi ne Dalail Al-Masail (91) mein.

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Daleel No.2:

حدثنا أبو الحسن علي بن محمد بن أحمد القصري الشيخ الصالح رحمه الله حدثنا عبد الرحمن بن عبد المؤمن العبد الصالح قال أخبرني محمد بن حميد الرازي حدثنا عمر بن هارون حدثنا إبراهيم بن الحناز عن عبد الرحمن عن عبد الملك بن عتيك عن جابر بن عبد الله قال خرج النبي صلى الله عليه و سلم ذات ليلة في رمضان فصلى الناس أربعة وعشرين ركعة وأوتر بثلاثة

“Sayedina Jabir (Raziallahu Anhu) say rewayat kii Ramzan mein ek raat Nabi ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм bahar tashreef laaye aur Sahaba Kiraam ko 24 rakaate padaye aur 3 rakaat witr padaye”.

Sanad: Abul Hasan Ali Bin Muhammad Bin Ahmad Al-Qasri Sheikh Saliha – Abdur Rehman Bin Abdul Mawmin Al-Abdul Saliha – Muhammad Bin Humaid Ar-Razi – Umar Bin Yaroon – Ibrahim Bin Al-Janaaz – Abdul Muluk Bin Ateeq.

Takhreej:{ Taareekh Jarjaan (Safa no.275, Hadith no.556)}

Tahqiq:Yeh jhooti riwayat hai kyun kii Muhammad Bin Humaid Ar-Razi aur Umar Bin Haroon Al-Balkhi dono kazzab hai.

۞ Muhammad Bin Humaid Ar-Razi Muhadithseen ki nazar main:

1.Yaqoob Bin Shaiba (Rahimahullah) ne kaha: Kaseerul Manakeer.
2.Imam Bukhari (Rahimahullah) ne kaha: Fee Hee Nazar.
3.Abu Zura Razi (Rahimahullah) ne kaha: Kazzab.
4.Kosaj (Rahimahullah) ne kaha: Main gawahi deta hoon kazzab hai.
5.Ibn Kharaash (Rahimahullah) ne kaha: Allah ki kasam Kazzab hai .
6.Imam Nasai (Rahimahullah) ne kaha: Siqah nahi hai.
7.Saliha Juzra (Rahimahullah) ne kaha:Main ne Ibn Shaaz Kufi aur Ibn Humaid say bad kar kise ko jhoot par dilear nahi dekha.
Mezaan-ul-Atidaal, 3/530, no.7453.

۞ Umar Bin Haroon Al-Balkhi par Muhadithseen ki jarah:

1.Yahiya Ibn Ma’een (Rahimahullah) ne kaha: Kazab Khabees, Koi cheez nahi hai.
2.Ahmad Bin Hanbal (Rahimahullah) ne kaha: Matrook.
3.Ali Bin Madine (Rahimahullah) ne kaha: Bohut Kamzoor hai.
4.Ibn Mahdi (Rahimahullah) ne kaha: Matrook.
5.Nasai (Rahimahullah) ne kaha: Matrook.
6.Saliha Jazra (Rahimahullah) ne kaha: Kazab.
7.Abu Ali Nasaburi (Rahimahullah) ne kaha: Matrook.
8.Abu Dawud (Rahimahullah) ne kaha: Gair Siqa hai.
9.Darqutni (Rahimahullah) ne kaha: Bohut Kamzoor hai.
10.Zaqriya Asaji (Rahimahullah) ne kaha: Daif.

Mezaan-ul-Atidaal, 3/228, no.6237.

11.Asabahani (Rahimahullah) ne daifa mein zikr kiya. {Daifa Lil Asabahani,1/113, no.152}
12.Ijli (Rahimahullah) ne kaha: Daif. {Marifat-ul-Siqaat, 2/171, no.1364}
13.Abu No’aam Asbahani (Rahimahullah) ne kitab-ul-daifa mein zikr. {Kitab-ul-Daifa, 1/113, no.152}.

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Daleel No.3:

وحدثني عن مالك عن يزيد بن رومان أنه قال :كان الناس يقومون في زمان عمر بن الخطاب في رمضان بثلاث وعشرين ركعة

“Yazeed Bin Ruman farmate hai kii log Hazrat Umar (Raziallahu Anhu) ke zamane main Ramadan main 23 rakat padhte the”.

Sanad: Yahya » Malik » Yazid Ibn Ruman.

Takhreej: {Muwatta Imam Malik (1 /159 Hadith No.380), Sunan Al-Kubraa (2/699, Hadith No. 4618)}

Tahqiq:Yeh hadith Daeef hai kyun ki sanad main inqata’a hai, yani Rawi ne jinke bareme hadith kahi unka zamana nahi paya hai :

1.Imam Bahaqi (Rahimahullah) farmate hai:Yazid Ibn Ruman ne Hazrat Umar (Raziallahu Anhu) ka zamana nahi paaya.{Nasb ur-Rayaa (2/54), Umdatul Qari (5/267), Khulasatal Ahkaam (no.588)}
2. Shaikh Nimawee Hanafee ne kaha :Yazid Ibn Ruman ne Hazrat Umar (Raziallahu Anhu) ka zamana nahi paaya. {Aathaar as-Sunan,Hasha:pg.253}
3.Alama Ainee Hanafee (Rahimahullah) ne kaha:Yeh hadith Daeef hai is ki sanad munqati hai. {Umdatul-Qaaree Sharh Saheeh al-Bukhaari (11/ 127))}
4.Zailaa’ee Hanafee (Rahimahullah) ne kaha:Yazid Ibn Ruman ne Hazrat Umar (Raziallahu Anhu) ka zamana nahi paaya. {Nasbul Raya: 2/154}
5.Kabeeree kitab likhne wala Hanafee ulma ne kaha:Yazid Ibn Ruman ne Hazrat Umar (Raziallahu Anhu) say mulaqat nahi kiye, yeh asar munqat’ha hai. {Kabeeree (pg.351)}
6.Imam Nawawi (Rahimahullah) ne kaha:Yeh hadith Daeef hai. {Al-Majmu’ sharh al-Muhadhdhab (4/33)}
7.Imam Ibn Hajar (Rahimahullah) ne kaha:Yazid Ibn Ruman sika hai aur 5th level ka rave hai aur wafat 130 Hijri main hue”. {Taqreeb At-Tahdheeb (2/323)}

Muqaddimah Taqreeb At-Tahdheeb (1/25) main Haafidh ne sarahat kiye hai:”5th tabqa sagera taba’een ka hai jinhone ek do sahaba ko dekha hai aur zyada say sama sabit nahi hai jaisay Aamash”.

Usool-e-Hadith ki kitab main likha hua hai kii: "Ulma ka itifaaq hai kii munkati rivayat Daeef hote hai”.{Taseer Mustalha Al Hadith, Safa no.61}

Usool-e-Hadith ki kitab main likha hua hai kii: "Ulma ka itifaaq hai kii munkati revayat daeef hote hai”. {Taseer Mustalha Al Hadith, Safa no.61}

Imam Shafi (Rahimahullah) farmate hai: Humaray ilm k mutabiq kise ne bhi baday tab’een ke ilawah (Chotay Tab’een ki) mursal rewayat ko kobool nahi kiye.

{Ikhtisar Aloom-ul-Hadith (Safa no.37), Al-Ba’ith Al-Hathith Shara Ikhtisar Aloom-ul-Hadith (Safa no.46)}

Yeh hadith Muwatta Imam Maalik ki sahih hadith ke khilaaf bhi hai jis main 11 rakat ka zikir aaya hai.

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Daleel No.4:

حدثنا وكيع عن مالك بن أنس عن يحيى بن سعيد أن عمر بن الخطاب أمر رجلا يصلي بهم عشرين ركعة

“Yahyaa Bin Sa’eed farmate hai ki Hazrat Umar (Raziallahu Anhu) ne ek adami ko hukum diya kii logu ko 20 rakat padawo”.

Sanad: Waqi’i » Malik Bin Anas » Yahyaa Bin Sa’eed.

Takhreej: Musanaf Ibn Abi Shaiba (5/223, Hadith No.7764).

Tahqiq:Yeh hadith bhi daeef hai kyun kii sanad main inqata’a hai:

1. Nimawee Hanafe ne kaha: Main kahta hoon is hadith ke sab rawee sikah hai magar Yahyaa Bin Sa’eed ne Hazrat Umar (Raziallahu Anhu) ka zamana nahi paaya. {Aathaar as-Sunan, Hasha:pg.253, Hadith No.780}. 
2.Imaam Ibn Hazam (Rahimahullah) ne kaha: Yahyaa Bin Sa’eed, Hazrat Umar (Raziallahu Anhu) ki wafat k 25 saal baad paida hue. {Al-Muhallaa (10/60 ya 10/293, Masla No.1899)}.
3.Haafidh Ibn Hajar (Rahimahullah) ne kaha: "Yahyaa Bin Sa’eed Bin Qais Al-Ansaari Al-Madanee sikah, dabit hai aur 5th level ka rave hai aur wafat 144 Hijri main hue ya is ke baad. {Taqreeb At-Tahdheeb (2/303)}

Muqaddimah Taqreeb At-Tahdheeb (1/25) main Haafidh ne sarahat kiye hai: “5th tabqa sagera taba’een ka hai jinhune ek do sahaba ko dekha hai aur zeada say sama sabit nahi hai jaisay Aamash”.

4. Allaamah Al-Mubaarakpooree ne bhi Nimawee Hanafe ka kaul bayaan kiya hai aur is kaul say mutmayan hai.{Tuhfatul-Ahwadhee (3/445)}
5.Allaamah Al-Albaanee ne kaha: Yeh sanad munqat’a hai. {Salaatul-Taraaweeh (Safa no.54-55)}

Usool-e-Hadith ki kitab main likha hua hai kii:” Ulma ka itifaaq hai kii munkati revayat daeef hote hai”.{Taseer Mustalha Al Hadith, Safa no.61}

Imam Shafi (Rahimahullah) farmate hai: Humaray ilm k mutabiq kise ne b baday tab’een ke ilawah (Chotay Tab’een ki) mursal riwayat ko kobool nahi kiye.

{Ikhtisar Aloom-ul-Hadith (Safa no.37), Al-Ba’ith Al-Hathith Shara Ikhtisar Aloom-ul-Hadith (Safa no.46)}

Yeh hadith Muwatta Imam Maalik ki sahih hadith ke khilaaf b hai jis main 11 rakat ka zikir aaya hai .

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Daleel No.5:

وقد أخبرنا أبو عبد الله الحسين بن محمد بن الحسين بن فنجويه الدينوري بالدامغان ثنا أحمد بن محمد بن إسحاق السني أنبأ عبد الله بن محمد بن عبد العزيز البغوي ثنا علي بن الجعد أنبأ بن أبي ذئب عن يزيد بن خصيفة عن السائب بن يزيد قال : كانوا يقومون على عهد عمر بن الخطاب رضي الله عنه في شهر رمضان بعشرين ركعة قال وكانوا يقرؤون بالمئين وكانوا يتوكؤن على عصيهم في عهد عثمان بن عفان رضي الله عنه من شده القيام

“Saa’ib Bin Yazeed (Raziallahu anhu) farmate hai ki log Hazrat Umar (Raziallahu Anhu) ke zamane main 20 rakat taraweeh padte the aur yeh bhi farmaya Qari hazraat 100, 100 aayati tilawat karte aur Hazrat Usmaan (raziallahu anhu) ke dour main chadiyo ya laatheeyo ka sahara lete”.

Sanad: {Abu Abdullaah Al-Hussain Ibn Muhammad Ibn Al-Hussain Finjuwayah Ad-Dinawaree » Ahmad Ibn Muhammad Ibn Ishaaq As-Sunnee » Abdullaah Ibn Muhammad Ibn Abdul Azeez Al-Baghawee » Ali Ibn al-Ja’ad » Ibn Abee Dhi’b » Yazeed ibn Khaseefah » Saa’ib ibn Yazeed}

Takhreej: {Sunan Al-Kubraa (2/698-699, Hadith No. 4617), Masnad Ali Bin Ja’ad (Page No. 413, Hadith No. 2825)}

Tahqiq:Ye hadith munkar aur shaaz hai kyun ki:

1. Abu Abdullaah Al-Hussain Ibn Muhammad Ibn Al-Hussain Finjuwayah Ad-Dinawaree :

Imaam Zahabi (Rahimahullah) kahte hai:” Sherwiyyah ne apne taareekh main kaha hai ki Finjuwayh Ad-Dinawaree sika hai, sacha hai lekin bohut mukar hadith bayaan karta tha”. {Siyar A’laam an-Nabula (17/384, no.224)}

2. Yazeed Ibn Khaseefah :  "Agarchee Yeh sika hai magar Al-Aajuri ne kaha Abu Dawud ne kaha Ahmad Bin Hanbal ne isko mukar ul hadith kaha hai {Tahzeeb Ul Tahzeeb (11/298, no.553)} aur Imaam Dhahabee ne apne kitab Al-Kashif (2/385, no.6326) main kaha ki Yazeed Ibn Khaseefah siqah hai, bohut ibadat guzaar hai laykin Ahmad Bin Hanbal ne isko mukar ul hadith kaha hai .

3. Yeh hadith Muwatta Imam Maalik ki sahih hadith ke khilaaf b hai jis main 11 rakat ka zikir aaya hai aur Muwatta Imam Maalik ki is hadith ke sab rave bohut mazbhoot hai (Sab rawee Sahih Bukhari aur Sahih Muslim ke hai) Sunan Al-Kubraa ki is hadith ke mukabalay main. Yazeed Ibn Khaseefah apne say zyada mazbhoot rawee ( Muhammad Ibn Yoosuf) ki mukhalfat karta hai. Is liye yeh rivayat shaaz hai. Muhammad Ibn Yoosuf, Saa’ib Ibn Yazeed (raziallahu anhu) ka poota hai aur zyada Qawi bhi iski hi hadith hogi.

4. Is hadith mein Hazrat Umar (Raziallahu anhu) ka hukum nahi hai jabki Muwatta Imam Maalik ki sahih hadith mein Hazrat (Umar Raziallahu Anhu) ka hukum maujood hai.

5. Agar is hadith ko sahih bhi maan liya jaye toh kya Wo sab 20 rakat taraweeh sunnate muokkada samajh kar padte the iska koi soboot nahi. Humaray nazdeek 20 rakat taraweeh padna jaiyez hai kyunkii is mein gunjayish hai magar 20 rakaat taraweeh ko sunnate muokkada kahna galat hai.

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Daleel No.6:

أخبرنا أبو طاهر الفقيه قال : أخبرنا أبو عثمان البصري قال : حدثنا أبو أحمد محمد بن عبد الوهاب قال : أخبرنا خالد بن مخلد قال : حدثنا محمد بن جعفر قال : حدثني يزيد بن خصيفة ، عن السائب بن يزيد قال : « كنا نقوم في زمان عمر بن الخطاب بعشرين ركعة والوتر 

” Saa’ib Ibn Yazeed (Raziallahu Anhu) faramte hai ki hum log Hazrat Umar (Raziallahu Anhu) ke daur main 20 rakat taraweeh aur witr padte the”.

Sanad: Abu Tahir Al-Faqeeh » Abu Usmain Al- Basri » Abu Ahmed Muhammad Bin Abdul Wahhab » Khalid Bin Makhlad » Muhammad Bin Jafar » Yazeed Ibn Khaseefah » Saa’ib ibn Yazeed.

Takhreej: Marifatul Sunan wal Asaar Lil Bahaqi (4/207, Hadith no. 1443).

Tahqiq:Ye hadith munkar aur shaaz hai kyun ki:

۞ Is hadith main Yazeed ibn Khaseefah rawee hai. (Dekheye Daleel no.4)

۞ Khalid Ibn Makhlad Abul Haysami Al Bajalee:

1. Ahmad Bin Hanbal (Rahimahullah) ne kaha: "Is ke pass kuch munkar rivayate hai”. {Jarah Wa Tadeel (3/354, no.1599)}.
2.Ibn Aadi (Rahimahullah) ne Is ki 10 riwayate munkar bayaan kiye hai.{Al-Kamil (3/462, no.595)}
3. Muhammad Ibn Saeed (Rahimahullah) ne kaha: "Yeh rawee mukar ul hadith hai aur sheyat main bohut aagay guzra gaya tha. {Mezaan-ul-Atidaal (1/640, no.2463)}
4.Ibn Hajar (Rahimahullah) ne kaha: ” Khalid Ibn Makhlad Abul Haysami Al Bajalee sodook hai, Sheya hai aur is ki aakaylee kuch ahadith hai. (Afrad :matlab saaz ahadith hai).{Taqreeb At-Tahzeeb (1/263, no.1682)}.

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Daleel No.7:

الحارث بن عبد الرحمن بن أبي ذباب عن السائب بن يزيد قال كان القيام على عهد عمر بثلاث وعشرين ركعة

"Al-Haarith Bin Abdur-Rahmaan Bin Abee Dhubaab say marve hai kii Saa’ib ibn Yazeed (Raziallahu Anhu) farmate hai kii Hazrat Umar (Raziallahu Anhu) k door main log 20 rakat taraweeh aur witr padte thy”.

Sanad: Al-Haarith Bin Abdur-Rahmaan Bin Abee Dhubaab » Saa’ib ibn Yazeed.

Takhreej: Umdatul-Qaaree (17/157), Al-Tamheed (8/114).

Tahqiq:Yeh rewayat Daif hai kyunki:

1. Is rewayat mein Inqita hai kyunki:

Imam Abu Umar Yusuf Ibn Abdul Barr (Rahimahullah) ki paidayesh 368 Hijri mein hue hai aur Al-Haarith Bin Abdur-Rahmaan Bin Abee Dhubaab ki wafaat 146 Hijri mein hue hai. {Taqreeb At-Tahzeeb (1/175, no.1033)}

Ibn Abdul Barr (Rahimahullah) ne Al-Haarith Bin Abdur-Rahmaan Bin Abee Dhubaab tak sanad bayaan nahi kiye hai. {Al-Tamheed (8/114)}

2. Al-Haarith Bin Abdur-Rahmaan Bin Abee Dhubaab ka hafiza kamzoor tha:

Jarah:
1. Ibn Abee Haatim (Rahimahullah) apne walid say nakal karte hai ki yeh Darwardee say munkar riwayat bayaan karta hai aur yeh qawi nahi hai aur kaha is ki hadith bas likhee jaye. {Al-Jarah Wa Tadeel (3/80, no.365)}
2. Ibn Hazm (Rahimahullah) ne kaha: Daeef. {Mezaan-ul=Atidaal (1/437, no.1629)}
3. Imam Malik (Rahimahullah) ke nazdeek qabil-e-atimaad nahi hai aur na in say rewayat liye hai. {Tahdheeb At-Tahdheeb (2/128, no.249) }
4. Ibn Sa’id (Rahimahullah) ne kaha: Qalilul Hadith (Inki kam ahadith hai). {Tahdheeb At-Tahdheeb (2/128, no.249) }
5. Ibn Hajar (Rahimahullah) ne kaha: Sacha hai magar waham karta tha. {Taqreeb At-Tahdheeb1/175, no.1033}
6. Allaamah Al-Albaanee (Rahimahullah) ne kaha:” Is ki yadash kharaab thee”.{Salaatul-Taraaweeh (pg.52)}

Tadeel:
1.Imam Yahiya Ibn Ma’een (Rahimahullah) ne kaha:Mashoor.{Al-Jarah Wa Tadeel (3/80, no.365)}
2.Imam Ali Bin Madine (Rahimahullah) ne kaha: Koi harij nahi. {Al-Jarah Wa Tadeel (3/80, no.365)}
3.Abu Zurah (Rahimahullah) ne kaha: Koi Harij nahi.{Mezaan-ul=Atidaal (1/437, no.1629)}
4.Imam Nasai (Rahimahullah) ne kaha: Koi harij nahi.{Mezaan-ul=Atidaal (1/437, no.1629)}
5.Imam Ibn Hibban (Rahimahullah) ne kitab-ul-siqaat mein zikr kiya hai.{Kitab-ul-Siqaat (6/172, no.7214)}
6.Imam Zahabi (Rahimahullah) ne kaha: Siqa.{Mezaan-ul-Atidaal (1/437, no.1629)}

Maloom Al-Haarith Bin Abdur-Rahmaan Bin Abee Dhubaab agarchee siqa hai magar yeh munkar riwayaat bhi bayaan karta hai aur waham b karta hai lihaza yeh rewayat daif hai kyunkii yeh hadith Muwatta Imam Maalik ki sahih hadith k khilaaf hai jis main 11 rakat ka zikir aaya hai.

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Daleel No.8:

حدثنا حميد بن عبد الرحمن عن حسن عن عبد العزيز بن رفيع قال كان أبي بن كعب يصلي بالناس في رمضان بالمدينة عشرين ركعة ويوتر بثلاث

"Abdul-Azeez Bin Rufa’e farmate hai kii Hazrat Ubayy Bin Ka’ab Ramadan mubarak ke dooran Madina main logu ko 20 rakat taraweeh aur witr padate thy”.

Sanad: Humaid Bin Abdur-Rehman » Hassan » Abdul-Azeez Bin Rufa’e.

Takhreej: {Musannaf Ibn Abi Shaybah (5/224, Hadith No.7766)}

Tahqiq: Yeh hadith Daeef hai kyun kii sanad main inqata’a hai:

1. Nimawee Hanafe ne kaha:Abdul-Azeez Bin Rufa’e ne Hazrat Ubayy Bin Ka’ab ko nahi paaya. {Aathaar as-Sunan, Safa no.253}.
2. Allaamah al-Mubaarakpooree (Rahimahullah) ne bhi Nimawee Hanfee ka kaul bayaan kiya hai aur is kaul say mutmayan hai. {Tuhfatul-Ahwadhee (3/445)}
3. Allaamah Al-Albaanee (Rahimahullah) ne kaha: Abdul-Azeez Bin Rufa’e aur Ubayy bin Ka’ab k darmiyaan 100 saal ka faasla hai. {Salaatul-Taraaweeh (Page No. 67-68)}

Usool-e-Hadith ki kitab main likha hua hai kii:” Ulma ka itifaaq hai kii munkati riwayaat Daeef hote hai”. {Taseer Mustalha Al Hadith, Safa no.61}.

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Daleel No.9:

أخبرنا أبو عبدالله محمود بن أحمد بن عبدالرحمن الثقفي بأصبهان أن سعيد بن أبي الرجاء الصيرفي أخبرهم قراءة عليه أنا عبدالواحد بن أحمد البقال أنا عبيدالله بن يعقوب بن إسحاق أنا جدي إسحاق بن إبراهيم بن محمد بن جميل أنا أحمد بن منيع أنا الحسن بن موسى نا أبو جعفر الرازي عن الربيع بن أنس عن أبي العالية عن أبي بن كعب أن عمر أمر أبيا أن يصلي بالناس في رمضان فقال إن الناس يصومون النهار ولا يحسنون أن ( يقرؤا ) فلو قرأت القرآن عليهم بالليل فقال يا أمير المؤمنين هذا ( شيء ) لم يكن فقال قد علمت ولكنه أحسن فصلى بهم عشرين ركعة

"Hazrat Umar (Raziallahu Anhu) ne Ubayy Bin Ka’ab ko hukum farmaya kii ramzan main logu ko namaaz padhawo toh Ubayy bin Ka’ab ne 20 rakat padaye”.

Sanad: Abu Ja’afar Ar-Raazee » Rabee’a bin Anas » Abee A’aaliyyah » Ubayy bin Ka’ab.

Takhreej: {Al-Ahadith-ul-Mukhtarah Lil Maqdisee 3/367, Hadith no.1161}

Tahqiq:Yeh hadith Daeef hai kyun ki Abu Ja’afar Ar-Raazee (Eesaa Bin Abee Eesaa Bin Mahhaan) Daeeef hai.

Jarah:

1. Imam Ahmad Bin Hanbal (Rahimahullah) ne kaha: Hadith mein qawi nahi hai. {Al-Jarah Wa Tadeel (6/281, no.1556), Meezan-ul-Atidaal (3/319, no.6595)}
2. Imam Ali Bin Madine (Rahimahullah) ne kaha: Siqah hai magar galtiya karta hai, Aur kaha: Iski hadith toh likhi jayege magar yaad rakho yeh galtiya karta hai. {Meezan-ul-Atidaal (3/319, no.6595)}
3. Imam Yahiya Ibn Ma’een (Rahimahullah) ne kaha: Iski hadith likhe jayege magar yeh galtiya karta hai. {Tahzeeb At-Tahzeeb (12/49, no.8347)}
4. Imam Falaas (Rahimahullah) ne kaha: Is ka hafiza kharaab tha. {Meezan-ul-Atidaal (3/319, no.6595)}
5. Imam Abu Zur’ah (Rahimahullah) ne kaha:Kaseer ul waham hai. {Meezan-ul-Atidaal (3/319, no.6595)}
6. Imam Nasai (Rahimahullah) ne kaha:Qawi nahi hai. {Meezan-ul-Atidaal (3/319, no.6595)}
7. Imam Umaro Bin Ali (Rahimahullah) ne kaha: Daif aur wo sachho mein hai magar hafiza kharaab tha. {Tahzeeb At-Tahzeeb (12/50, no.8347)}
8.Imam Ibn Kharash (Rahimahullah) ne kaha: Sacha hai magar iska hafiza kharaab tha.{Tahzeeb At-Tahzeeb (12/50, no.8347)}
9.Imam Ibn Hibban (Rahimahullah) ne kaha: Yeh mashoor rawiyo say munkar riwayat bayaan karta tha, iski riwayat say dalil pakadna mujko pasand nahi hai ila yeh kii wo aise riwayat bayaan karay jo motabar rawiyo ke mutabiq ho, iski riwayat par atibaar karna theek nahi ila jo motabar rawiyu ke mutabiq ho. {Al-Majroheen (2/120)}

Ibn Hibban (Rahimahullah) ne Rabee’a Bin Anas k mutaliq farmaya: Iski marwiyat say muhadithseen kiraam bachte the jo is se Abu Jafar Razi ke waste se hai kyunkii Abu Jafar ne jo us se riwayaat nakal kiye hai in mein se kasrat say iztiraab hai. {Tahzeeb At-Tahzeeb (3/207, no.464)}

Note: Abu Jafar ne yeh riwayat Rabee’a Bin Anas say bayaan kiye hai.

10.Imam Al-Ijli (Rahimahullah) ne kaha: Qawi nahi hai. {Tahzeeb At-Tahzeeb (12/50, no.8347)}
11. Ibn Qayyim (Rahimahullah) ne Zaad al-Maa’ad (1/99) main kaha sahib-ul-manakir aur jab aakayla hadith bayaan kare toh is ki rivayat ko kabil-e-sehat hargiz nahi samja jata hai.
12. Hafiz Ibn Hajar (Rahimahullah) ne kaha: Sacha magar iska hafiza kharaab tha. {Taqreeb At-Tahzeeb (3/376)}
13. Allaamah Al-Albaanee (Rahimahullah) ne Salaatul-Taraaweeh (pg.69-70) kaha Daeef.
Tadeel:

1.Imam Yahiya Ibn Ma’een (Rahimahullah) ne kaha:Siqa. {Al-Jarah Wa Tadeel (6/281, no.1556), Meezan-ul-Atidaal (3/319, no.6595)}
2.Imam Ahmad Bin Hanbal (Rahimahullah) ne kaha: Hadith mein acha hai. {Tahzeeb At-Tahzeeb (12/49, no.8347)}
3.Abu Hatim Razi (Rahimahullah) ne kaha: Siqa, Sacha hai.{Al-Jarah Wa Tadeel (6/281, no.1556), Meezan-ul-Atidaal (3/319, no.6595)}
4.Zakriya Sa’aji (Rahimahullah) ne kaha:Sacha hai. {Tahzeeb At-Tahzeeb (12/50, no.8347)}
5.Ibn Aadi (Rahimahullah) ne kaha:Iski hadith achi hai. {Tahzeeb At-Tahzeeb (12/50, no.8347)}
6.Ibn Sa’id (Rahimahullah) ne kaha:Siqah hai. {Tahzeeb At-Tahzeeb (12/50, no.8347)}
7.Ibn Umaar Al-Mosali (Rahimahullah) ne kaha:Siqah. {Tahzeeb At-Tahzeeb (12/50, no.8347)}
8.Imam Hakim (Rahimahullah) ne kaha:Siqah. {Tahzeeb At-Tahzeeb (12/50, no.8347)}
9.Ibn Abdul Barr (Rahimahullah) ne kaha:Siqah. {Tahzeeb At-Tahzeeb (12/50, no.8347)}
10.Imaam Zahabi (Rahimahullah) ne kaha: Hadith mein acha hai. {Meezan-ul-Atidaal (3/319, no.6595)}

Maloom Abu Jafar agarche sachha hai magar bohut galtiya karta tha aur Abu Jafar jab Rabee’a Bin Anas se riwayat toh un mein bohut iztiraab paya jata hai lihaza yeh riwayat Daif hai.

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Dalil no.10:

وفي سنن أبي داود: يونس بن عبيد، عن الحسن أن عمر بن الخطاب جمع الناس على أبي بن كعب في قيام رمضان، فكان يصلي بهم عشرين ركعة

Hazrat Hassan Basri (Rahimahullah) say riwayat hai ki Hazrat Umar (Radiallahu Anhu) ne logo ko Hazrat Ibi Abi Ka’ab (Radiallahu Anhu) ki imamat par jam’a kiya, Wo logu ko 20 rakaat padhate thy.

Sanad: Shuja’a Bin Makhlad » Husham » Younis Bin Ubaid » Hassan.

Takhreej: {Sunan Abu Dawud, Siyar A’laam an-Nabula (1/400-401), Jami’a Al-Masaneed Wal Sunan (1/55)}

Tahqiq:Yeh hadith Daeef kyunkii:

1. Is hadith mein Deobandiyo ne tahreef kiye hai, “20 Rakaat” nahi hai “20 Raatein” hai. Sunan Abu Dawud ke tamam nusku mein 20 raatein hi hai. Haal hi mein Muhammad Uwama ki tahqiq say jo Sunan Abu Dawud ka nuskha publish hua hai jis mein 7, 8 nuskhu ko saamne rakhagaya hai, us mein 20 raatein hi hai, Muhammad Uwama likhte hai: Saray ke saray bunyaadi nuskhu mein yahi alfaaz hai. {Sunan Abu Dawud (2/256)}

20 Raatein hi hai is par bohut zabardast dalil yeh hai ki Imam Bahaqi (Rahimahullah) ne yahi riwayat Imam Abu Dawud (Rahimahullah) ki sanad say zikr kiya hai aur us mein bhi 20 Raatein ke alfaaz hai. {Sunan Al-Kubra (2/498, Hadith no.4814)}.

Zailaa’ee Hanafee (Rahimahullah) { Nasb ur-Rayaa (2/126) }, Hafiz Al-Manzari (Rahimahullah) {Mukhtasar Sunan Abu Dawud (3/125)}, Imam Wali Deen Tabrizi (Rahimahullah) {Mishkaat Al-Masabih (1/288, Hadith no.1293)}, Ibn Kathir (Rahimahullah) {Masnad Farooq (1/187)}, Imam Zahabi (Rahimahullah) {Al-Mazhab Fi Ikhtisaarul Sunan Al-Kabeer (2/464)}, Alama Aaine (Rahimahullah) {Shara Sunan Abu Dawud (5/342)} ne 20 raatein hi zikr kiya hai.

Agar koi kahte hai Imam Zahabi (Rahimahullah) aur Imam Kathir (Rahimahullah) ne 20 rakaat ke alfaaz zikr kiye hai toh iska jawab hai:

1. Jab yeh alfaaz Sunan Abu Dawud ke motabar nuskhu mein nahi hai toh In ke hawalaat pesh karna theek nahi hai ya yeh kitabat ki galti ho ya Imam Zahabi aur Imam Ibn Kathir se galti hui hoon.
2. Imam Zahabi (Rahimahullah) ne Al-Mazhab Fi Ikhtisaarul Sunan Al-Kabeer (2/464) mein aur Ibn Kathir (Rahimahullah) ne {Masnad Farooq (1/187)} mein 20 raatein zikr kiya hai .

3. Sunan Abu Dawud ki is hadith mein saaf maloom hota kii yeh 20 raatein hai nakii 20 rakaat hai.

4. Is hadith ki sanad munqata hai kyunkii Hazrat Hassan Basri (Rahimahullah) ne Hazrat Umar ka zamana nahi paaya hai. Zailaa’ee Hanafee (Rahimahullah) ne Nasb ur-Rayaa (2/126) mein aur Alama Aaine (Rahimahullah) ne Shara Abu Dawud (5/343) mein kaha hai : Hazrat Hassan Basri (Rahimahullah) ne Hazrat Umar ka zamana nahi paaya.
5. Hassan Basri (Rahimahullah) mudalis bhi the aur riwayat "An" se hai. {Tabqaat-ul-Mudaliseen, Safa no.29, Tabqa no.2, Rawe no.40}.

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Daleel No.11:

أَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ الْفَضْلِ الْقَطَّانُ بِبَغْدَادَ أَخْبَرَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عِيسَى بْنِ عَبْدَكٍ الرَّازِىُّ حَدَّثَنَا أَبُو عَامِرٍ : عَمْرُو بْنُ تَمِيمٍ حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ يُونُسَ حَدَّثَنَا حَمَّادُ بْنُ شُعَيْبٍ عَنْ عَطَاءِ بْنِ السَّائِبِ عَنْ أَبِى عَبْدِ الرَّحْمَنِ السُّلَمِىِّ عَنْ عَلِىٍّ رَضِىَ اللَّهُ عَنْهُ قَالَ : دَعَا الْقُرَّاءَ فِى رَمَضَانَ ، فَأَمَرَ مِنْهُمْ رَجُلاً يُصَلِّى بِالنَّاسِ عِشْرِينَ رَكْعَةً. قَالَ : وَكَانَ عَلِىٌّ رَضِىَ اللَّهُ عَنْهُ يُوتِرُ بِهِمْ.

"Ramzan mubarak main Hazrat Ali (Radiallahu Anhu) ne qariyeen hazraat ko bulaya aur un main say ek aadami ko hukum farmaya ki wo logu ko 20 rakat taraweeh padaya kare aur khud Hazrat Ali namaz-e-witr padaya karte the".

Sanad: Abul Hassan Bin Al-Fazal Al-Qattan » Muhammad Bin Ahmad Bin Aayase Bin Aabadak Al-Razi » Abu Aamir UmaroBin Tamyam » Ahmad Bin Abdula Bin Younis » Hammaad Bin Shu’ayb » A’taa Bin Saa’ib » Abu Abdur-Rahmaan As-Silmee » Hazrat Ali(raziallahu anhu) }

Takhreej:{Sunan Al-Kubraa (2/698-699, Hadith No. 4620)}

Tahqiq: Yeh hadith Daeef jiddan hai kyun kii:

۞ Hammaad Bin Shu’ayb:

1. Ibn Ma’een (Rahimahullah) ne kaha: "Daeef hai aur Yahyaa ne ek martaba kaha is ki rivayat na likhee jaye”.{Leesaan ul-Meezaan (2/395 no.2962)}
2. Imam Bukhari (Rahimahullah) ne kaha: "Fee Hee Nazar”. {Leesaan ul-Meezaan (2/395 no.2962), Taareekh Kabeer (3/25 no.101)}
3. Imam Nasai (Rahimahullah) ne kaha: "Daeef”. {Leesaan ul-Meezaan (2/395 no.2962)}
4. Ibn Aadee (Rahimahullah) ne kaha: "Is ki bayaan karda aksar rivayate aise hai jin par is ki mutabiaat nahi kiya jayega”. {Leesaan ul-Meezaan (2/395 no.2962)}
5. Abu Haatim (Rahimahullah) ne kaha: "Ghair qawi”.{Leesaan ul-Meezaan (2/395 no.2962)}
6. Abu Zur’ah ne (Rahimahullah) kaha: "Daeef”.{Leesaan ul-Meezaan (2/395 no.2962)}
7. Ibn Al-Jarood ne Imam Bukhari (Rahimahullah) say nakal kiye hai ki yeh  "Mukar-Ul-Hadith” hai. {Leesaan ul-Meezaan (2/395 no.2962)}
8. Saajee (Rahimahullah) ne kaha: "Is ki hadith main kamzori hai”. {Meezaan ul-Ei’tidaal (2/366 no.2257)}
9. Imam Aqili (Rahimahullah) ne daifa mein zikr kiya. {Daifa (1/311, no.381)}
10. Imam Zahabi (Rahimahullah) ne kaha: Daif.{Mustadrak Ala-Sahihyeen Talkhees (3/582, Hadith n.6158), Seer Alamul Nubla (2/600)}
11. Imam Hasami (Rahimahullah) ne kaha: Bohut daif hai.{Majmua Zawaid (2/380, Hadith no.3021)}
12. Imam Suyuti (Rahimahullah) ne Imam Hasami ki jarah nakal kiye aur muwafaqat ka soboot diya. {Jamia Al-AHadith (5/296, Hadith no.4169)}
13. Hafiz Ahmed Bin Abi Bakr Bin Ismail Al-Buseri (Rahimahullah) ne kaha: Daif. {Athaful Khairatal Mahrat (إتحاف الخيرة المهرة بزوائد المسانيد العشرة) (1/78, no.514)}
14. Sheikh Abu Abdur Rehman Asim Al-Deen Al-Sabate (Rahimahullah) ne kaha: Bohut Daif hai. { Jamai Al- AHadith Al-Qudseyat ( جامع الأحاديث القدسية) (1/29, Hadith no.607)}
15. Nimawee Hanfee ne Aathaar as-Sunan (page no.56) main kaha hai ki Hammaad Bin Shu’ayb Daeef hai.
16. Allaamah al-Mubaarakpooree (Rahimahullah) likhte hai kii is asaar ki sanad main Hammaad Bin Shu’ayb hai jis ke bare main Imam Bukhari ne kaha “FeeHee Nazar ”. Is liye hadith kabile hujjut nahi aur laayak-e-aatibaar nahi hai. {Tuhfatul-Ahwadhee (3/444) }.
17. Allaamah Al-Albaanee (Rahimahullah) ne Salaatul-Taraaweeh (pg.66-67) kaha hai ki is hadith ki sanad Daeef hai, A’taa Bin Saa’ib ikhthilaat ka shekar tha aur Hammaad Bin Shu’ayb bohut kamzoor rawi hai, Imam Bukhari ne kaha "FeeHee Nazar” aur dosre baar kaha "Munkar Ul Hadith” .
18. Sheikh Shoaib Al-Aranoot (Rahimahullah) ne kaha: Daif. {Masnad Ahmad (131, Hadith no.21238)}

۞ A’taa Bin Saa’ib:

1. Imam Ahmad (Rahimahullah) ne kaha: "Jin rawiyo ne ikhthlaat se pahle suna ho toh sahih hadith hai aur jin rawiyo ne ikhthlaat ke baad suna hai toh wo ahadith kuch nahi hai, aur kahte hai Sufiyan aur Shu’bah ne ikhtilaat say pahle sune hai”.
2. Imam Yahyaa (Rahimahullah) ne kaha: "Is ki ahadith Daeef hai siwaye jo Shu’bah and Sufyaan se suna hai”.
3. Imam Bukhari (Rahimahullah) ne kaha: “A’taa Bin Saa’ib ke qadeem zamaane ke ahadith sahih hai”.
4. Imam Nasai (Rahimahullah) ne kaha: “Siqa hai qadeem zamaane ki ahadith mein”.
5. Abu Hatim Razi (Rahimahullah) ne kaha: “Sadooq ikhtilaat say pahle, aur kahte hai Sufiyan aur Shu’bah ne ikhtilaat say pahle sune hai”.
6. Imaam Zahabi (Rahimahullah) ne kaha: "Aakhri Umar main ikhthlaat ka shekar hua tha.
{Meezaan ul-Ei’tidaal (5/90-92 no.5647), Tahdheeb ut-Tahdheeb (7/177-180 no.4754), al-Jarh Wat-Ta’deel (6/332-334 no.1848), Taareekh al-Kabeer (6/465 no.3000)}

7. Hafiz Ibn Hajar (Rahimahullah) ne kaha: "Sacha magar yadash kharaab”. {Taqreeb ut-Tahdheeb (no.4625 pg.678) }
8. Imam Hasami (Rahimahullah) ne kaha: Siqah lekin ikhtilaat ka shekar tha . {Majmua Zawaid (1/233, Hadith no.230)}
9. Zailaa’ee Hanafee (Rahimahullah) ne kaha: "Aakhri Umar main ikhthlaat ka shekar hogaya tha aur tamam jinhone is say riwayat kiye hai ikhthlaat ke baad kiye hai sewaye Shu’bah and Sufyaan k. {Nasb ur-Raayah (3/58)}
10. Ibn Akyaal (Rahimahullah) ne Al-Kawaakib An-Neeraat Fee Ma’arifah Min Ikhtilaat Min Rawaah Ath-Thiqaat (no.327) main isko zikr kiya.
Sheikh Ghulam Mustafa Zaheer likhte hai Hammaad Bin Shu’ayb un logu mein se nahi hai, jinho ne is say kabal al-ikhtilaat suna hai.

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Daleel no.12:

أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ بْنُ فَنْجُوَيْهِ الدِّينَوَرِىُّ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ السُّنِّىُّ أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ الْبَزَّازُ حَدَّثَنَا سَعْدَانُ بْنُ يَزِيدَ حَدَّثَنَا الْحَكَمُ بْنُ مَرْوَانَ السُّلَمِىُّ أَخْبَرَنَا الْحَسَنُ بْنُ صَالِحٍ عَنْ أَبِى سَعْدٍ الْبَقَّالِ عَنْ أَبِى الْحَسْنَاءِ : أَنَّ عَلِىَّ بْنَ أَبِى طَالِبٍ رَضِىَ اللَّهُ عَنْهُ أَمَرَ رَجُلاً أَنْ يُصَلِّىَ بِالنَّاسِ خَمْسَ تَرْوِيحَاتٍ عِشْرِينَ رَكْعَةً. وَفِى هَذَا الإِسْنَادِ ضَعْفٌ وَاللَّهُ أَعْلَمُ.

حدثنا وكيع عن حسن بن صالح عن عمرو بن قيس عن بن أبي الحسناء أن عليا أمر رجلا يصلي بهم في رمضان عشرين ركعة

"Hazrat Ali (Radiallahu Anhu) ne ek admi ko hukum farmaye kii wo logu ko 20 rakat padaye”.

Sanad: Waqi’i » Hassan Bin Salaha » Umaro Bin Qayas » Abee Hasnaa.

Takhreej: {Musanaf Ibn Abi Shaiba (5/223, Hadith No. 7763), Sunan al-Kubraa (2/699, Hadith No. 4621)}

Tahqiq: Yeh hadith Daeef hai kyun ki Abee Hasnaa majhool (unknown) hai.

۞ Abee Hasnaa:

1. Haafidh Dhahabee (Rahimahullah) ne kaha: Ghair Maroof. {Meezaan ul-Ei’tidaal (4/515, no.10106)}
2. Haafidh Ibn Hajr ne (Rahimahullah) kaha: Majhool hai. {Taqreeb ut-Tahdheeb (2/384)}
3. Haafidh Hasami ne (Rahimahullah) kaha: Ghair Maroof. {Majmua Zawaid (4/21, Hadith no.5979)}
4. Shaikh Nimawee Hanafee ne kaha:” Majhool hai”. { Haashiyyah Aathaar as-Sunan (Safa no.57)}
5. Allaamah Al-Albaanee (Rahimahullah) ne kaha: Ibn Hajr ne Tahzeeb (12/66, no.8386) main Abee Hasnaa ke halaat main Qurbani se mutalaka ek hadith bayaan kiye hai jis ki sanad yeh hai:

Abee Hasnaa » Al-Hakam Bin Utaibah » Hansh » Hazrat Ali.

Is se pata chala is hadith main Abee Hassan aur Hazrat Ali ke darmeyaan 2 rawee gayeb hai lehaza yeh hadith Mu’adhal hai.

6. Imaam Baihaqee (Rahimahullah) ne is hadith ko nakal kar ke kaha: "Is hadith ki sanad daeef hai”. {Sunan al-Kubraa (2/700, Hadith No. 4621)}.

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Dalil No.13:  Imam Husain ne farmaya hai kii Hazrat Ali ne hukum diya 20 rakaat padawo……
{Masnad Zaid (Safa no.139), Urdu Hawala (Safa no.155-156, Hadith no.295)}

Yeh rewayat jhoote hai kyunkii :

1.Umaro Bin Khalid (Is kitab ka rawwe) Mudadithseen ki nazar mein:

1. Imam Ahmad Bin Hanbal (Rahimahullah) ne kaha: Matrook-ul-Hadith, Koi cheez nahi hai, Kazzab, Yeh Zaid Bin Ali say jhooti ahadith bayaan karta tha.
2. Imam Yahiya Ibn Ma’een (Rahimahullah) ne: Kazzab, Siqa nahi hai, Koi cheez nahi hai.
3. Imam Ishaq Ibn Rahwayh (Rahimahullah) ne kaha: Ahadith ghadta tha.
4. Imam Bukhari (Rahimahullah) ne kaha: Munkar-ul-Hadith.
5. Imam Waki’a (Rahimahullah) ne kaha: Kazzab, Ahadith ghadta tha.
6. Imam Abu Zurah Razi (Rahimahullah) ne kaha: Ahadith ghadta tha.
7. Imam Abu Hatim Razi (Rahimahullah) ne kaha: Matrook-ul-Hadith.
8. Imam Abu Dawud (Rahimahullah) ne kaha: Kazzab, Koi cheez nahi hai.
9. Imam Nasai (Rahimahullah) ne kaha: Siqah nahi hai, Iski hadith likhi hi na jaaye, Matrook-ul-Hadith.
10. Jozijaani (Rahimahullah) ne kaha: Gair siqah.
11. Imam Darqutni (Rahimahullah) ne kaha: Matrook, Kazzab.
12. Ibn Sa’ad (Rahimahullah) ne kaha: Iski hadith likhe hi na jaye.
13. Imam Hakim (Rahimahullah) ne kaha: Yeh Zaid Bin Ali se jhooti ahadith bayaan karta tha.
14. Imam Abu Nu’aim Asbahani (Rahimahullah) ne kaha: Koi cheez nahi hai.
{Tahzeeb At-Tahzeeb (8/24-25, no.41), Jarah Wa Tadeel (6/230, no.1277), Mezaan-ul-Atidaal (3/257, no.6359)}

15. Imam Bahaqi (Rahimahullah) ne kaha: Ahadith gadne mein maroof hai.  {Marifatul Sunan wal Asaar (1/383, Hadith no.329), Sunan Al-Kubra (1/228, Hadith no.1020)}
16. Imam Ibn Adi ne (Rahimahullah) Al-Kamil (6/217, no.1289) mein zikr kiya.
17. Imam Abu Uwana ne kaha: Koi cheez nahi hai, Matrook-ul-Hadith.{Daifa Lil Aqili (3/268, no.1274)}
18. Imam Aqili (Rahimhullah) ne Daifa mein zikr kiya. { Daifa (3/268, no.1274)}
19. Imam Ibn Hibban (Rahimahullah) ne kaha: Yeh jhooti riwayaat bayaan karta tha. {Al-Majruheen (2/76)}
20. Imam Ibn Hajar (Rahimahullah) ne kaha: Matrook. {Taqreeb (1/733)}
21. Imam Hasami (Rahimahullah) ne kaha: Kazzab. {Majmua Zawaid (1/560, Hadith no.1277)}.

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Daleel No.13:

رواه محمد بن نصر المروزي قال أخبرنا يحيى بن يحيى أخبرنا حفص بن غياث عن الأعمش عن زيد بن وهب قال كان عبد الله بن مسعود يصلي لنا في شهر رمضان فينصرف وعليه ليل قال الأعمش كان يصلي عشرين ركعة ويوتر بثلاث

"Hazrat Abdula Bin Masood 20 rakat taraweeh aur 3 witr padha karte the”.

Sanad: Yahya Ibn Yahya — Hafas Bin Gayas — Aamash — Zaid Bin Wahab}

Takhreej: {Mukhtasar Qiyaam al-Layl (Safa no.200) , Umdatul-Qaaree Sharh Saheeh al-Bukhaari (17/ 157)}.

Tahqiq: Yeh hadith Daeef hai kyun kii:

1. Hafas Bin Gayas (Rahimahullah) ka Mudallis hona sabit hai. {Tabqaat –ul-Mudaliseen (Tahqiq:Zubair Ali Zai ), Safa no.22, Tabqa no.1, Rawe no.9}

1. Imam Aamash (Rahimahullah) Mudalis hai aur ‘An’ se rivayat kar rahe hai.{Tabqaat-ul-Mudaliseen, Safa no.33, Tabqa no.2, Rawe no.55}

Note: Ibn Hajar ne Aamash ko Al-Nukat (2/640) Tabqa no.3 mein zikr kiya hai

Muqaddimah Taqreeb ut-Tahdheeb (pg.82) main Haafidh Ibn Hajr ne sarahat kiya hai: “5th tabqa sagera taba’een ka hai jinhone ek do sahaba ko dekha hai aur zyda say sama sabit nahi hai jaisay Aamash”.

Imam Shafi (Al Risala, Safa No.1033) main farmaya hai ki jis admi ka sirf ek dafa tadlees karna humain maloom ho jaye toh rivayat main uska parda chak hoga yaani hum uski An wali rivayat kubul nahi karege jab tak yeh maloom na ho kisse hadith suni hai.

Ibn Salaha ne kaha sahih yeh hai ki Mudalis agar samaa ki tasaree kare toh maqbool hai warna madood hai. (Ikhtisar-ul-Uloom Ul Hadith, Safa no.43).

3. Abdullaah Bin Mas’ood (Radhiallaahu Anhu) ki wafat 33 Hijri main hui hai aur Aamash (Rahimahullah) ki paidayish 61 Hijri hue hai (Al-Kaashif (1/130) ).

Abdullaah bin Mas’ood (Radhiallaahu Anhu) aur Aamash (Rahimahullah) ke darmeyaan 28 saal hai lahaza sanad munqati hai.

Usool-e-Hadith ki kitab main likha hua hai kii: "Ulma ka itifaaq hai kii munkati riwayat Daeef hote hai”. {Taseer Mustalha Al Hadith, Safa no.61}.

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