Sahih Aur Zaif Hadith Me Fark Na Karne Ka Anjaam

Is article ko banane ka maqsad ye hai ki jab tak ham Sahih aur Zaif hadith ka farq nahi karenge tab tak hamara eeman muqammal nahi hoga kyuki boht si aesi zaif hadeese hai jinhe agar maan liya jaye to hamara eeman baki nahi rah sakta. Kyuki ab kuch logo ke Aqide aur namaz ke tarike zaif hadith pe hote hai aur jab unse islah ki jati hai to kahte hai ki ye hadeeso ko zaif kahdete hai. To iska jawab ye hai ki Ham nahi balki Muhaddiseeno ne hadeeso ko zaif kaha hai. Ham kaun hote hai un hadith ko zaif kahne wale. Ye usool e hadith ki kam-ilmi ke wajah se aesi baate karte hai. Imam Muslim ne apni kitab Sahih Muslim ke Muqaddamah me kaha hai ki Zaif hadith Islam me Dalail ke taur par nahi liya ja sakta chahe wo Fazail ke muamle me hi kyu na ho. Aur boht se Muhaddiseen ne bhi ye kaha hai (dekhne ke liye click kare). Ab isi ke Mutallik chand hadeese pesh karne ki koshish karte hai taaki agar kisiko zaif hadeeso ko manna ho to in zaif hadeeso ko bhi maane aur eeman se khali ho jaye.

۞1. Syedna Huzaifa bin Yamaan ne  Abu Musa al-Ashari r.a. ko samne se aate hue dekha to kaha ki ye Munafiq hai.

Al Marifa wa Tareeq: jild 1 p, 365; Al makatabatu ashamila.

Sahih al Bukhari aur Sahih Muslim ke tahat Syedna Huzaifa bin Yamaan wo sahabi hai jinko RasoolALlah ﷺ ne munafiq ke naam bataye the. Ab is hadiht ke tahat Abu Musa farigh aur inse tamam hadeese farig ho gai jab ke ye sahaba ki hadith Sahih al Bukhari aur Muslim me bhi hai. Is hadith ki muttasil sanad hai bas 1 sukam hai. Is hadith me Imam Amash hai jo Mudallis hai. Lihaza ye hadith zaif hui. Ab agar is hadith ko maan liya jaye to nauzbillah hamara eeman baki nahi rahta kyuki ham ek sahaba par munafik ka ilzam laga rahe hai aur fir isi wajah se hame Bukhari aur Muslim jaise buland kitab ko bhi chhorna padega. Imam Muslim ka bhi kahna hai Sahih Muslim ke muqaddamah me ki Mudallis ki 'An' wali riwayat qubul  nahi ki jayegi jab tak sama ki Tashree na ho.

Ek baat aur gaur kare ki jo hamare kuch bhai kabr se madad ke silsile me ek hadith dete hai ki ek Arabi aya RasoolALlah ki kabr par aya aur fir usne kaha ki maine apne jaan par zulm kiya fir aata hai ki RasoolAllah ne kaha ki Jao Umar r.a. ko mera salaam kaho aur kaho ki sakhti na kare.

Ab is hadith ki bhi sanad Mutassil hai lekin is haidth me bhi wahi problem hai jo upar wali hadith me bayan kiya gaya ki isme Amash mudallis hai. Lihaza agar hamare kuch bhaiyo ne is hadith ko sahih manna hai to upar wali hadith ko bhi sahih maane ki Nauzbillah sahaba Musa al-Ashari r.a. munafiq hai. MaazAllah! Astagfirullah!

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۞2. Hudhayfah r.a. jo kahte hai ki ‘Abd-Allaah ibn Mas’ood r.a. ne kaha ki RasoolAllah ﷺ ne farmaya ki Teen masjido [al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem)] ke alawa kisi masjid me Aetiqaf jayz nahi hai.

Al-Bayhaqi, 4/315.

Is hadith ki bhi puri sanad mutassil hai siwae iske ke is hadith me Sufyan ibn `Uyaynah r.h. Mudallis hai jo ki 'An' se riwayat kar rahe hai. Toha ab jo Tadlees wali hadeeso ko zaif nahi manta ho wo in teen masjid ke alawa kisi masjid me Aetikaf bhi na kare.

Aur isi wajah se ek wo hadith bhi zaif ho gai Jo Sunan Abu Dawud aur Sunan Tirmidhi me aya hai, aur dono Imam ne kaha hai ki ye hadith sahih aur sabit nahi hai.

Abdullah bin Masood r.a. ne farmaya:’Kya main tumhei’n Rasool Allah ﷺ ki namaz na bataou’n? inho’n ne namaz padhi aur hath na uthae magar pehli martaba.’

(Abu Dawood: as Salah 257).

Ab Is haidth me Sufyan As-Suri Mudallis hai aur wo 'An' se riwayat kar rahe hai. Lihaza jisko ye hadith sahih manni hai to woh sahabi e Rasool Musa al-Ashari r.a. ko Munafiq mane. MaazAllah.

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۞3.  RasoolAllah ﷺ ne farmaya, "Jo shaks apne Nasab par fakr kare usse kaho ki apne baap ka Sharamgaah (private part) kaat kar apne Muh me rakh le. Aur ye baat kanaye se na kahna, sidha karna."

Musnad Ahmed:21272, Al Adab al Mufrad:963, Mishkat al Masabih:4902, Al makatabatu ashamila.

Astagfirullah!!! Kyu Huzur apni zuban se aesi baat nikal sakte hai? Quran me aya hai ki Nabi ﷺ aqhlaq ke buland darje pe Faa'iz hai. Aur Sahih al Bukhari aur Sahih Muslim me riwayat hai ki RasoolAllah ﷺ me Kawari ladkiyo se bhi zyada sharm o haya thi. Ye hai Bukhari aur Muslim!!! aur wo hai dusri kitabe.

Ye Hadith Daif hai kyuki isme Hasan Basri Mudallis hai aur wo An se riwayat kar rahe hai.

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۞4.  Nabi ﷺ ki nazar ek baar Zayd ibn Harithah (Muh bole bete) ki biwi par padi toh Huzur ko pasand aagayi, Fir Allah ne huzur ﷺ ko khush karne ke liye Zayd Ibn Harithah ke dil me apne biwi ke liye nafrat daal di Taaki wo Talaq dede aur baad me Huzur ne khud shadi karli unse.

Imam Ibn Jareer ki Tafseer e Tabari, Surah al Ahzaab.

Wazahat: Darasal Hua yahi tha ki Zayd r.a. ne apne biwi ko chhor diya tha lekin is tarha se nahi hua tha Surah al Ahzaab ap padh kar dekh le is ke detail ke liye. Ab Ye jo upar ki hadith hai ye jhuti kahani banayi gayi hai. Aur ab agar is riwayat ko maan liya jaye to fir Munkireen e hadith to thik kahte hai ki Quran to kahta hai ki, "Tumhare Nabi na to kabhi bahke hai aur na kabhi be-raah chale hai".  Agar ye hadith maan li jaye ki nauzbillah Nabi ki nazar na-mahram par padi aur unhe pasand aagai to fir hamara eeman hi nahi bachega, aur Deen ka beda Gark ho jayega. Allah ki panah!! Aur wo hadith fir yad karle jo Bukhari aur Muslim me hai ki Nabi ﷺ me kawari ladkiyo se zyada sharam aur haya hai.

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۞5.  Nabi ﷺ ki Mubarak zuban par shaitan ne Do (2) ayat aur jari kardi Apni taraf se. Aur wo ayat hai:

"Ye Teeno (Laat, Manat, Uzza ) badi Buland Deviya hai aur inki shafaat zarur Qubul ki jayegi."

Tafseer Tabari aur Tafseer ibn Kaseer, Surah Hajj, ayat 52.

Note: Ye Laat, Manat aur Uzza jahiliyat ke zamane ke But (Idol) the, jinki ibadat mushrikeen e Arab kiya karte the.

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Raful Yadain Par Imam Tirmidhi Ka Tabsirah (comment)

Salim Apne walid ‘Abdullaah bin ‘Umar (radiyallaahu ‘anh) se riwayat karte hai jo kahte hai ki mein nay Rasool Allah ﷺ ko daikha, aap jab namaz mein kharay hotay to kandhon tak rafa’ yadain kertay, ruku kertay waqt bhi aap isi tarha kertay thay aur jab ruku say sar uthaatay to isi tarha kertay thay aur farmatay ki sajday mein aap aisa nahein kartay thay.

Jami` at-Tirmidhi, hadith- 255. Classed as Hasan Sahih by Imam Tirmidhi.

Imam Tirmidhi r.h. ne Jab Raful Yadain ki is Hadith ko likha fir uske agle hadith me apne comments likh kar pura masla hi Khatm kar diya. Imam Tirmidhi ne Hadith no. 255 likhne ke baad Sahaba, Tabaeen aur Tabe-Tabaeen ka naam zikr kiya aur kaha ki in sab ka Namaz padhne ka Tarika bhi yahi tha (yani wo sab bhi isi tarha raful yadain karte the).

وفي الباب عن عمر وعلي ووائل بن حجر ومالك بنالحويرث وأنس وأبي هريرة وأبي حميد وأبي أسيد وسهل بن سعد ومحمد بن مسلمة وأبيقتادة وأبي موسى الأشعري وجابر وعمير الليثي [ ص: 37 ] قال أبو عيسى حديث ابن عمر حديث حسن صحيح وبهذا يقولبعض أهل العلم من أصحاب النبي صلى الله عليه وسلم منهمابن عمر وجابر بن عبد الله وأبو هريرة وأنس وابن عباس وعبد الله بن الزبير وغيرهم ومن التابعين الحسن البصري وعطاء وطاوس ومجاهد ونافعوسالم بن عبد الله وسعيد بن جبير وغيرهم وبه يقول مالك ومعمر والأوزاعي وابن عيينة وعبد الله بن المبارك والشافعي وأحمد وإسحق وقال عبد الله بن المبارك قد ثبت حديث من يرفع يديه وذكر حديث الزهري عن سالم عن أبيه ولم يثبت حديث ابن مسعود أن النبي صلى الله عليه وسلم لم يرفع يديه إلا في أول مرة حدثنا بذلك أحمد بن عبدة الآملي حدثنا وهب بن زمعة عن سفيان بن عبد الملك عن عبد الله بن المبارك قال وحدثنا يحيى بن موسى قال حدثنا إسمعيل بن أبي أويس قال كان مالك بن أنس يرى رفع اليدين في الصلاة وقال يحيى وحدثنا عبد الرزاق قال كان معمر يرى رفع اليدين في الصلاة وسمعت الجارود بن معاذ يقول كان سفيان بن عيينة وعمر بن هارون والنضر بن شميل يرفعون أيديهم إذا افتتحوا الصلاة وإذا ركعوا وإذا رفعوا رءوسهم

Imam Tirmidhi Sahaba, Tabaeen aur Tabe-Tabaeen ke naam ginate hai jo Ruku se pahle aur Ruku ke baad Raful Yadain kar ke namaz padhte the.

Imam Tirmidhi Farmate hai, "Is Hadith ke Mauzu [(Topic)Raful yadain] se Mutallik hai: 'Syedna Umar,  Syedna 'Alî, Wa'il bin Hujr, Syedna Mâlik bin Huwayrith, Syedna Anas, Syedna Abû Hurayrah, Abû Hâmid, Abû Usayd, Sahl bin Sa'd, Muhammad bin Muslimah, Abû Qatâdah, Abû Mûsâ al-Ash'arî, Jâbir and 'Umair al-Laythî.

Ye Hadith Hasan Sahih hai. Aur sahaba e Rasool maise kuch ahle ilm logo ki yahi Raaye (namaz padhne ke tarike ke bareme) hai. Un maise hai, ibn 'Umar, Jâbir bin 'Abdullâh, Abû Hurayrah, Anas, ibn 'Abbâs, 'Abdullâh bin Zubair aur Dusre bhi.

Tabaeen maise hai, Hasan al-Basrî, 'Atâ, Tâwûs, Mujâhid, Nâfi', Sâlim bin 'Abdullâh, Sa'îd bin Jubair aur Dusre bhi.

Tabe-Tabaeen maise hai, Imam Mâlik, Imam Ma'mar, Imam Awzâ'î, Imam ibn 'Uyaynah, Imam 'Abdullâh bin Mubârak, Imam Ash-Shâfi'î, Imam Ahmad aur Imam Is'hâq."

[Imam Tirdmidhi ne In Tamam Aimaa ka zikr kiya ki ye bhi isi tarike ki namaz padhte the (yani Raful Yadain kar ke). Aur is ke baad bada Makhsus Jumala bola hai Imam Tirmidhi ne]

Imam Tirmidhi Farmate hai ki Abdullah bin Mubarak (Imam Bukhari aur Imam Tirmidhi ke dada Ustadh aur Imam Abu Hanifa r.h. ke shagird) farmate hai ki Jo shaks namaz me Ruku me jate waqt aur Ruku se uthte waqt Raful Yadain karta hai uski namaz ka tarika to sabit hai Jo Abdullah ibn Umar r.a. se unke bete ne bayan kiya aur jo Raful Yadain ke bagair namaz padhta hai uski hadith sabit nahi hai (jo mashhoor ho chuki hai ) ki Ibn Masood r.a. kahte hai ki Nabi ﷺ namaz ke shuru me sirf Hath uthate the (aur dubara nahi uthate the).

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Allah se dua hai ki hame Raful Yadain ki sunnat ko dusro tak pohchane ki taufeek ata kare. aameen.

Prepared by:- Faisal Khan

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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)}.

---

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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• KYA HAZRAT AAISHA RZ KI HADEES SE MURAD TARAWEEH NAHI HAI?
• TARAWEEH 8 RAKA’AT HI SUNNAT HAI AHNAAF KI GAWAHI

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Kya Muslim Ummah Shirk Nahi Kar Sakti ?

hi 

۩ Hazrat Uqaba Bin Aamir RadiyAllahu Ta’ala Anhu Riwayat Karte Hain Ki Huzoor Nabi-E-Akram ﷺ Ne Farmaya,

'Mujhe Tumhare Mut’alliq Is Baat Ka To Dar Hee Nahin Hai Ki Tum Mere Baad Shirk Karoge Balki Mujhe Dar Hai Ki Tum Duniya Ke liye mukabla shuru kar doge.'

Al-Bukhari (1344) and Muslim (2296).

Is hadees ko utha kar baaz log kahte hai ki Muslim Ummah shirk nahi kar sakti hai. Halanke ye siwae Ilm ke kami ke kuch nahi hai. Boht si Dusri hadith hai jo kahti hai ki Muslim Ummah maise kuch log shirk karenge.

Ye hadees puri Ummat ke liye nahi hai balki Ummat ke  kuch logo ke liye hai. Wo log Jinhe RasoolAllah ne kaha hai ki Ek Jamaat Qayamat tak Haq par rahegi jo sahaba ke nakshe qadam par chale.

۩ Thawban Riwayat Karte Hai Ki Rasoolallah ﷺ Ne Farmaya, "Meri Ummat Me Ek Jamaat Humesha Haq Par Aur Galib Rahegi, Aur Jo Unke Mukhalif Hai Wo Unka Kuch Nahi Bigad Payenge, Jab Tak Ke Allah Ka Hukm (qayamat) Na Aa Jaye."

Sunan Ibn Majah » The Book of the Sunnah, Vol. 1, Book 1, Hadith 10.

Toh RasoolAllah ﷺ ne isi Jamaat ki khabar di hai ki ye shirk nahi karegi Qayamat tak.

Ab Dekhte hai ki kya Kalma Goh Muslim Shirk kar sakta hai:

Bismillahirrahmanirrahim

۩ Wo Log Jo Eeman Laye, Aur Eeman Lane Ke Baad Apne Eeman Me Zulm (shirk) Shamil Nahi Kiya, Wahi Log (qayamat Wale Din) Aman Me Honge Aur Hidayat Yafta Honge.

Surah Al-Anaam, Ayat- 82.

Is ayat ka shan e Nuzul:

۩ Jab Ye Ayat Nazil Hui To Muslimo Ne Apne Upar Boht Mushkil Mahsus Ki Aur Pucha Ae Allah Ke Rasool ﷺ Ham Maise Kaun Hai Jisne Apne Upar Zulm (gunah) Na Kiya Ho. Unhone Farmmaya, "is Ayat Ka Matlab Ye Nahi Hai Balki Iska Matlab Allah Ki Ibadat Me Auro Ko Shareek Karna Hai. Kya Tumne Nahi Suna Jo Luqman Ne Apne Bete Ko Nasihat Karte Hue Kaha Tha. Fir Unhone Quran Ki Surah 31 Ayat 13 Padhi Jisme Ye Hai Ki, "ae Mere Bete Allah Ki Ibadat Me Kisi Ko Shareek Na Karna. Beshak Allah Ki Ibadat Me Auro Ko Shareek Karne Ek Boht Bada Zulm Hai." 

Sahih al-Bukhari, hadith- 3429.

۩ Rasool Allah ﷺ Ne Farmaya: ‘jis Musalman Ke Janaaza Mein Aise 40 Aadmi Shaamil Ho Jo Allah Ke Sath Shirk Na Karte Ho’n To Allah Ta’ala Is (maiyyat Ke Haq) Mein Inki Sifaarish Qubool Karta Hai.’

Sahih Muslim: al Janaaez, Hadith- 948.

To agar shirk khatam ho gaya hai Muslim Ummah se to Nabi ﷺ ko ye kahne ki zarurat hi nahi thi. Ab janazah to Musalman hi padhne aata hai koi aur nahi.

۩ Rasoolallah ﷺ Ne Farmaya Tum Zaroor Apne Se Pehle Logon Ke Qadam Ba Qadam Pairwi Karoge Hatta Ke Agar Woh Goh (chipkali Ke Mushaba Rengne Wala Aik Janwar) Ke Suraakh Mein Gusein Honge Toh Tum Bhi Is Me Dakhil Hoge. Arz Kiya Gaya: Ya Rasoolallah! Kya Inse Yahood O Nasara Murad Hain?

Rasoolallah ﷺ Ne Irshad Farmaya: (agar Ye Nahi)to Aur Kon?

Narrated by al-Bukhaari, 1397; Muslim, 4822.

Is hadith ka matlab bilkul wazeh hua ki jo jo kharabi Yahood aur Nasara me aayi thi wo saare is Ummah me ayengi. Aur shirk bhi ayegi is ummat me ahle kitabo ki tarah.  Hadith isko aur zyada wazeh karti hai:

۩ Abu Waqid Al-laithi R.a. Riwayat Karte Hai Ki Jab Rasoollallah Ѕαℓℓαℓℓαнυ Αℓαyнє wαѕαℓℓαм  Gazwa E Hunain Tashrif Le Ja Rahe They, Raaste Me Aapka Guzar Mushkireen Ke Ek Ped(tree) Ke Paas Se Huwa Jo "Zaat E Anwaat" Ke Naam Se Mashoor Tha, We Log Us Par (barqat Haasil Karne Ke Liye) Apne Hathyar Latkaya Karte They, Kuch Musalmano Ne Arz Kiya: Ya Rasoollullah ﷺ! Jis Tarah Unka Ye "zaat E Anwaat" Hai Usi Tarah Hamare Liye Bhi Koi Ped(tree) Farma Dijiye, Nabi Akram ﷺ Ne Farmaya:-

"Subhanallah (Allah Pak Hai Us Shirk Se Jo Log Karte Hai)! Yeh To Aisi Hi Baat Hai Jis Tarah Moosa(as) Ki Qaum Ne Kaha Tha: Jis Tarah In Logon Ke But(idol) Hain Hamari Liye Bhi Ek But Bana Dijiye, (fir Rasoolallah Ne Farmaya) Qasam Hai Us Zaat Ki Jiske Haath Me Meri Jaan Hai, Tum Zaroor Apne Se Pahlon Ke Tareeqo Par Chaloge".

Sunan Tirmizi, kitabul Fitan, hadith-2180, Imam Tirmizi aur Allama Albani ne sahih kaha hai.

Is hadith me Aap ﷺ ne us Darakh ko But (Idol) ke sath Tashbeeh di. Aur aaj bhi yahi ho raha hai ki Kuch Mazaaraat jo hote hai waha Darakht bhi hote hai jis par dhaage bandhe hue hote hai.

۩ Aisha r.a. Riwayat Karti Hai Ki Ek Martaba Um Habiba Aur Umm Salamah R.a. Ne Rasoolallah ﷺ Se Ek Girja(church) Jo Ke Ethiopia Me Tha Uska Zikr Kiya  Jisme  Tasweere Thi (deewaro Par) .ye Sun Kar Ap ﷺ Ne Farmaya, 

"in Log Aese Hai Ke Jab In Logo Mese Koi Nek Banda Mar Jata Hai, To Ye Log Uski Kabr Par Ibadat Ki Jagah Bana Lete Hai Aur Rang Dete Hai Usko Kuch Taswiro Se. Qayamat Ke Din Yeh Allah Ke Nazdeek Sabse Badtareen Makhluq Honge."

Sahih al-Bukhari 3873, Sahih Muslim-1076 .

۩ Hazrat Ayesha r.a. Se Riwayat Hai Ke Nabi ﷺ Ki Jis Bimari Me Maut Hui, us me Aap ne Farmaya, “Yahood A­ur Nasara Par Allah Ki Laanat Ho, Unho Ne Apne Ambiya Ki Qabron Ko Ibadat Gaah Banaliya."

Is hadith ke baad Hazrat Ayesha r.a. ne tashreeh ki hai. Wo Farmati hai, “RasoolAllah hame daraya karte the aisa karne se.”

Sahih Muslim, hadith-1082.

Isi hadith ke baad Hazrat Ayesha ki dusri tashreeh hai is hadith par:

۩ Hazrat Ayesha r.a. Fir Farmati Hai Ke Agar Aisa Dar Na Hota Ke Log Rasoolallah Ke Kabr Par Sajde Shuru Kar Denge To Ham Aap ﷺ Ki Qabar Ko Ziyarat Ke Liye Khuli Chhor Dete.

Sahi Bukhari, hadith-1330.

Wazahat: Hazrat Ayesha ko 1400 saal pahle bhi  Shirk ka Dar tha jabki wo behtreen zamane me thi lekin yaha aj kal ke molvio ko koi dar hi nahi hai shirk ka isiliye wo kahte firte hai ki Muslim shirk nahi kar sakte. Hazrat Ayesha se zyada Nabi ﷺм ki Baato ka Faham rakhne wala kaun tha?

۩ Nabi ﷺ Ne Farmaya:- “Ya Allah! Meri Qabar Ko ‘but’ Na Banney Dena Ke Log Usko  Pujna Shuru Kar De."

Related by Ahmad (no. 7352,), Mawatta Book 9, Number 9.24.88.

Is hadith se ye bhi pata chala ki jisko bhi puja jayega wo But hoga chahe kabr ho ya pathhar ho ya darakh ho.

۩ Rasoolallah ﷺ Ne Farmaya:

“Meri Tareef Me Izafa Mat Karna Jese Ki Eesayo Ne  Eesa Ibn Maryam Ki Kari Thi.  Beshak Mai Allah Ka Banda Hu, Isi Liye Mujhe Abdullah Wa Rasoolallah Kah Kar Pukara Karo (Allah Ka Banda Aur Rasool).”

Sahih al Bukhari, hadees- 654.

Ap ﷺ ko kyu tension thi. Ye Aaj pata chal raha hai hame Jab hame Masjid se sunne ko milta hai- "noor un min noor Allah", "Allah ke Noor maise nikla hua Noor" Jab ki Allah kah raha hai lam yalid walam yulad- "Allah maise na koi nikla na Allah kisi  maise nikla".

۩ Hazrat Abu Huraira Radhi Allah Anha Kehte Hain Rasool ѕαℓℓαℓℓαн нυ αℓℓαyнє ωαѕαℓℓαм Ne Farmaya, Har Nabi Ke Liye Ek Dua Aisi Hai Jo Zaroor Qabool Hoti Hai Tamam Ambiya Ne Woh Dua Dunia Main Hi Maang Li, Lekin Main Ne Apni Dua Qayamat Ke Din Apni Ummat Ki Shafa’at Ke Liye Mehfooz Kar Rakhi Hai, Meri Shafa’at In shaa Allah Har Us Shakhs Ke Liye Hogi Jo Is Haal Main Mara Ke Usne Kisi Ko Allah SWT Ke Sath Shareek Nahin Kiya.

Sahih Muslim, Kitab Al-Imaan, Hadith-399.

Agar waqai Shirk khatm ho gaya tha to yaha par Aap ﷺ ko shart lagane ki kya zarurat thi.

Aur agar Allah ne bata hi diya tha Nabi ko ki ummat me shirk nahi ho sakta hai fir Nabi ﷺ ko itni tension kyu thi ki wo bar bar dara rahe the ummat ko shirk karne se. Kya Nabi ﷺ ko Allah ke upar Yakeen nai tha Naudhbillah. 

۞ Ummat me Shirk hona Qayamat ki nishani hai:

۩ Thawban R.a. Riwayat Karte Hai Ki Nabi ﷺ Ne Farmaya Ke Qayamat Us Waqt Tak Nahi Aaegi Jab Tak Meri Ummat Ke Kuch Kabile Mushrikeen Ke Saath Na Mil Jaye Aur Wo But Ki Ibaadat Na Karne Lage.

Jami` at-Tirmidhi, hadith-2219, Sahih (Darussalaam).

                        •٠•●●•٠•

ALlAh sE DuA HaI Ki wO HaMe sHiRk sE BaChAyE AuR TaUhEeD PaR MaUt aTa kArE. aAmEeN.

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Kya Quran Majeed Me Aa’raab/zer-zabar Baad Me Dakhil Kiya Gaya?

Kya Quran kareem par aaraab lagana bid'at hai?

Ahl e bid'at ki taraf se baar baar ye baat uthai jaaty hai ke Quran me pahle zer zabar nahi tha baad me dakhil kiya gaya hai, kyunke ye achi chiz hai isse sabit hua ke deen me bid'at e hasanah ki gunjaish hai.

Lekin ye sonch gaalat hone ke sath sath intehai khaufnaak bhi hai ke Quran me pahle zer zabar nahi tha, sach ye hai ke Quraan me zer zabar tab se hai jab se Quraan hai, al-battah ise likha baad me gaya hai aur baad me likhne ki daleel maujood hai, likhne ki daleel hum aage pesh karenge pehle is baat ki dalail samne rakh de ke Quraan majeed me zer zabar naya nahi hai.

Mulaheza ho:

۞ PAHLI DALEEL

Quraan majeed hum tak tilawat hokar pahuncha hai, sab se pahle Allah ne iski tilawat ki.

Allah ka irshad hai:

(تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ } [الجاثية: 6)

Ye Allah ki ayaten hai jinhe hum tum par haq ke sath tilawat karte hai, (yaani padhte hai).

Surat Al-Jāthiyah, ayat-6.

Allah ke baad Jibra'eel a.s. ne is Quraan ko Allah ke  Nabi ﷺ tak pahunchaya:

(وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ (192) نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (193) عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ (194) بِلِسَانٍ عَرَبِيٍّ مُبِينٍ (195)} [الشعراء: 192 - 195)

Aur be shak wa shuba ye (Quraan) Rabbul alameen ka nazil farmaya hua hai.

Ise amaanat daar farishta lekar aaya hai, aapke dil par utra hai ke aap aagaah kar dene waloun me se hojayen, saaf arbi zabaan me hai.

Surat Ash-Shu`arā, ayat, 192-195.

Iske baad Jibra'eel a.s. ne bhi quraan majeed ko padh kar aur tilawat karke Rasool ﷺ ko sikhaya hai, Sahih al Bukhari me hai:

(وَكَانَ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ القُرْآنَ(صحیح البخاری (1/ 8) رقم 6)

 "Jibra'eel a.s. Ramzaan ki har raat Rasool ﷺ se milte aur apko Quraan padhate the."

Sahih al-Bukhari, hadith- 6.

Aur Allah ke Nabi ﷺ ne Quraan padh kar hi sahaba e karam ko bataya hai.

Ab sawal ye hai ke kya bagair zabar zer ki Quraan ki tilawat ya ise padhna mumkin hai,???

Hargizz Nahi!!!

Misal ke taur par aap kisi bhi shaqs se kahe ke surah fatiha ki ayaat "الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ" padhe, fir isse sawal kare ke: Tumne "الحمد" ke "ح" par kya padha?

wo jawab dega zabar padha, ab sawal kijiye Rasool ﷺ ne jab ise "الحمد" ko padha tha to kya padha tha?Yaqeenan Aap ﷺ ne zabar hi padha tha, aur isi tarah Jibra'eel a.s. ne tilawat ki aur isse pahle Allah ne tilawat ki.

۞ DUSRI DALEEL

Zer zabar likhne se pehle Quraan ka jo talaffuz tha wahi talaffuz ab bhi hai, is par puri ummat ka ijmaa hai, kisi ka iqtelaaf nahi, is baat ki daleel hai ke zer zabar pahle  hi se the, al-battah likha hua nahi tha baad me likha gaya hai.

۞ TEESRI DALEEL

Zer zabar likhne se pehle Quraani ayaat ke jo ma'aane the wahi ma'aane ab bhi hai, agar zeer zabar naya hota to ma'aane badal jaate, ye bhi is baat ki daleel hai ke quraan me zeer zabar  pahle hi se maujood tha albattah ise likha baad me gaya hai.

۞ CHAUTHI DALEEL

Zer zabar likhne se pehle har harf par dus neeki ka sawab tha, aur Zabar zer likhne ke baad bhi to ab itna hi hai, isme koi tabdeeli nahi hui hai, ye bhi is baat ki dalail hai ke zer zabar naya nahi hai pehle hI se hai, albattah iski kitaabat baad me hui hai.

۞ PANCHWI DALEEL

QURAAN ne pury dunya ko challenge kiya hai ke koi bhi quraan jaisy koi surat nahi bana sakta, agar pury dunya Quraan jaisy surat pesh karne se aajiz hai,

to khud musalmano me ye taqat kaha se agayi ke wo quraan me quraan hi jaisy koi cheez daqil kare aur wo bhi "الحمد" se  lekar "الناس" tak??Is se bhi sabit hua ke zer zabar ko baad me dakhil nahi kiya gaya hai, balke ye quraan me pahle hy se maujood tha.

۞ CHATY DALEEL:

Sahaba e karam aur azdwaj e mutahharat baqa'ida zer zabar se istedlaal karte the, mulaheza ho:

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ: أَخْبَرَنِي عُرْوَةُ: أَنَّهُ سَأَلَ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، زَوْجَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَرَأَيْتِ قَوْلَهُ: (حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِّبُوا) أَوْ كُذِبُوا؟ قَالَتْ: «بَلْ كَذَّبَهُمْ قَوْمُهُمْ» ، فَقُلْتُ: وَاللَّهِ لَقَدِ اسْتَيْقَنُوا أَنَّ قَوْمَهُمْ كَذَّبُوهُمْ، وَمَا هُوَ بِالظَّنِّ، فَقَالَتْ: «يَا عُرَيَّةُ لَقَدِ اسْتَيْقَنُوا بِذَلِكَ» ، قُلْتُ: فَلَعَلَّهَا أَوْ كُذِبُوا، قَالَتْ: " مَعَاذَ اللَّهِ، لَمْ تَكُنِ الرُّسُلُ تَظُنُّ ذَلِكَ بِرَبِّهَا، وَأَمَّا هَذِهِ الآيَةُ، قَالَتْ: هُمْ أَتْبَاعُ الرُّسُلِ، الَّذِينَ آمَنُوا بِرَبِّهِمْ وَصَدَّقُوهُمْ، وَطَالَ عَلَيْهِمُ البَلاَءُ، وَاسْتَأْخَرَ عَنْهُمُ النَّصْرُ، حَتَّى إِذَا اسْتَيْأَسَتْ مِمَّنْ كَذَّبَهُمْ مِنْ قَوْمِهِمْ، وَظَنُّوا أَنَّ أَتْبَاعَهُمْ كَذَّبُوهُمْ، جَاءَهُمْ نَصْرُ اللَّهِ "صحيح- 

 `Urwa r.a. ne riwayat kiya ki inhone zaujah Rasool ﷺ Ayesha r.a. se daryaaft kiya ke batayye (farmaan  Khuda wandi) jab Rasool mayuus hogaye aur inhe ye gumaan hua ke inki qaum inhe jhutla degi me (کذبوا) ke zaal par tashdeed hai ya nahi? ya'ani (كُذِّبُوا) hai ya to unhone farmaya (كُذِّبُوا) hai kyunki inki qaum takzeeb karti thi maine arz kiya Ba Khuda Rasoolon ko to apni takzeeb ka yaqeen tha, phir ( ظنوا ) kyun kar aayega to Ayesha r.a ne farmaya aye Uraiya (matlab Urwa r.a.) beshak inhe is baat ka yakeen tha to maine arz kiya to shayad ye (کذبوا) hai Ayesha r.z. ne farmaya ma'az Allah ambiya Allah ke sath aisa gumaan nahi kar sakte kyunke is tarah ma'ana ye honge ke inhe ye gumaan hua ke inse jhut bola gaya ya'ani ma'az Allah Khuda ne fatah ka wada pura nahi kiya lekin mandarja bil aayat me in Rasoolon ke wo muttaba'een muraad hai jo apne parwardigaar par imaan le aaye the aur paighambaro ki tasdeeq ki thy, fir inki aazma'ish zaraa taweel hogayi, aur madad aane me taaqheer hui hat'ta ke jab paighambar apni qaum se jhutlane walon ke imaan se mayus hogaye aur inhe ye gumaan hone laga ke inke muttaba'een bhi inki takzeeb kar denge to Allah ki madad agayi.

 Sahih al-Bukhari, hadith-3389.

Is hadees me gaur farmaye ke amma Ayesha r.z. yaha aaraab ki har bahes ki hai, is se sabit hua ke aaraab aur zer zabar Quraan me pahle hi se hai

۞ SATWI DALEEL

Allah ne Nabi ﷺ se is baat ki nafi ki hai ke wo Quraan me apni taraf se kuch daqil nahi kar sakte, bilfarz agar wo aisa karne ki koshish karenge to hum inke sahe ragg kaat denge.

IRSHAAD HAI:

{ تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ (43) وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ (44) لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (45) ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (46) فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (47)} [الحاقة: 43 - 47]

(Ye to Rabbul aalameen ka) Utara hua hai aur agar hum par koi baat bana lete to albattah hum iska dahnaa hath pakad lete, fir is ki saheh ragg kaat dete, tumse koi bhi mujhe isse rookne wala naa hota.

Surat Al-Hāqqah, ayat, 43-47.

Gaur kare ke jab Allah ke nabi ﷺ ke liye ye mumkin nahi hai ke wo apni taraf se Quraan me kuch daqil kar sake, aur bilfarz aisa karne par inhe saqht wa'eed sunai gayi hai, to ek ma'amooli insaan ko itni jur'at kaise hogy ke wo pury quraan me apni taraf se zeer zabar daqil karde.

۞ AATHWI DALEEL

Ahle sunnat wal jamaat ka aqeeda hai ke Quraan makhlooq nahi hai. Ab batayye ke jo chiz gair maqlooq hai isme maqlooq izafa kaise kar sakty hai???

۞ NAWWI DALEEL

Allah ne is baat ki zimmedaary li hai ke woh quraan majeed ko apni asli shakal me maujood rakhenge.

IRSHAAD HAI 

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

Quraan ko humne nazil kiya hai aur hum hi iske muhafiz hai.

Surat Al-Ĥijr, ayat-9.

Gaur kare ki jis chiz ki hifazat ki zimmedari Allah ne le rakhi hai, usme koi chiz ghatane ya badhane ki jur'at kaise hosakty hai???

Maloom hua ke Quraan ab bhi apni asli shakal me mehfooz hai, isme kisi bhi chiz ka izafa nahi hua hai. Lehazaa zer zabarlazmi taur par Quraan majeed me pahle hi se maujood hai, albattah shuru me ise likha nahi gaya tha aur baad me ise likh diya gaya.

۞ DASWI DALEEL

Agar likhne se koi cheez nayi nahi hojaty to lazim ayega ke pura Quraan bhi baad me likha gaya hai. Isliye ke Jibra'eel a.s. ne jo Nabi ﷺ ko Quraan pesh kiya wo likha hua nahi tha, fir Allah ke Nabi ﷺ ne jo Quraan sahaba ko padh kar sunaya wo bhi likha hua nahi tha, albattah Nabi ﷺ se sunne ke baad sahab e karaam ne ise likh liya, to kya ye kah diya jaye ke puraa Quraan bhi Islam me minjanib Allah(Allah ki taraf se) pahle hi se nahi tha ise sahaba e karaam ne apni taraf se banaya hai???Lehaza jis tarah Quraan ko baad me likhne se wo naya nahi ho jata usi tarah zer zabar ko bhi baad me likhne se wo naya nahi ho jayega.

Ab Agar koi kahe ke "Theek hai ke zer zabar pehle se maujood tha aur is ke likhne se Quran me koi Izafa bhi nahi hua lekin ye likhna to ek naya amal hai, lehaza Bidàt hua"

To arz hai, Zer Zabar likhna bidàt harghiz nahi. Kyu ki is ke likhne ki Daleel maujood hai.

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ: كُنْتُ أَكْتُبُ كُلَّ شَيْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُرِيدُ حِفْظَهُ، فَنَهَتْنِي قُرَيْشٌ وَقَالُوا: أَتَكْتُبُ كُلَّ شَيْءٍ تَسْمَعُهُ وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ، وَالرِّضَا، فَأَمْسَكْتُ عَنِ الْكِتَابِ، فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَوْمَأَ بِأُصْبُعِهِ إِلَى فِيهِ، فَقَالَ: «اكْتُبْ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا يَخْرُجُ مِنْهُ إِلَّا حَقٌّ» سنن أبي داود (3/ 318 رقم3646)

Sahabi e Rasool ﷺ, Abdullah ibn Amr ibn al-'As r.a. farmate hai, "Main Rasool ﷺ se jo baatein Suna karta tha, wo likh liya karta tha yaad karne ke liye lekin mujhe Quraish ne mana kiya aur kahne lage ke tum Rasool ﷺ ki har baat ko jo sunte ho likh liya karts ho halaanke Rasool ﷺ Bashar hai aur Bashari taqaze ki wajah se Aap ﷺ ko gussa bhi aata hai aur Khushi ki halat me bhi guftgu karte hai, lehaza mai ne kitabat se haath rok liya aur is ka tazkarah Rasool ﷺ se kiya. Aap ne apni ungliyo se apne muh mubarak(mouth) ki tarah isharah karke farmaye,

"Likha karo! us Zaat ki qasam jis ke qabze me meri jaan hai Is muh se Siwae Haq baat ke kuch nahi nikalta."

Sunan Abi Dawud, hadith-3646.

Is Hadeeth me Aap ﷺ ne apne muh se nikli hui har baat ko likhne ki ijaazat di hai aur Quran bhi Aap ѕﷺ ke muh se tilawat hua hai aur pehle wazeh kiya jaachuka hai ke Tilawat Zer Zabar ke saath hi hoti hai. Goya ke zer zabar bhi Aap ﷺ ke muh se nikla hai. Lehaza Mazkura Hadeeth me is likhne ka jawaz maujood hai.

Quran me zer zabar likhne par is hadeeth se daleel maujood hai Nabi ﷺ ke daur me Zer Zabar nahi likha gaya kyu ke us waqt kisi ne is ki zarurat mahsus nahi ki agarche us ka jawaz maujood tha lekin Hume is ki zarurat hai is liye is Jawaz par amal karte hue zer zabar lagadiya gaya.

Khulasa ye hai ke Zer Zabar likhne ki daleel maujood hai, lehaza ye biddat nahi hai.

Allah hame haq ko qubul karne ki taufeek ata kare. aameen.

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