3.Imam Abu dawood r.h ki jarh par aitraaz ka jawab:-

Imam Abu dawood se Ajurri ne naqal karte hue kaha ki “Mein ne Abu adwood se Muamal ke baare mein pucha toh unhe is rawi ke azmat shaan ko bayan kiya lekin yeh baaz cheezo mein galtiya karte thai”[Sawalat Abu ubaidullah al ajurri lil Imam abu dawood sajistani raqam 1446]

Kifayatullah sahab kehte hai is jarh ke talluq se “Arz hai ki Imam Abu dawood ne bhi inhe baaz cheezo mein galti karne karne wala kaha hai,Yaani inki galtiya Imam Abu dawood r. ke nazdeek kam hai aur inke yahan Muamal azmat shaan bihi muslim hai”[Anwar al badr pg 400]

Jawab:- Imam Abu dawood ki jarh par Kifayatullah sahab ki jarh ka jawab khud Shaikh Naseruddin Albani ki zubani de dete hai.Shaikh Nasirudin Albani kehte hai

“Mein kehta hu yeh zahir hota hai jisne muamal ki tauseeq ki hai unke unke hifz ki halat (Sue hifz) usse pata nahi thi aur jinhone unhe Saiyul hifz kaha hai uske pass ilm ki zyadati hai toh uspar bharosha karna zyada behtar hai aur usko chodna jaiz nahi hai jaisa ke mustalah ul hadees ke qawaid se maloom hai toh qaide ke mutabiq is rawi ki hadees zaef ke martabe mein rahegi yahan tak ke uska koi mutabe yaa shahid mil jaaye toh agar kisike pass sifat e salat ka nushka ho toh usko cut lagade.Allah taala usko jaza e khair de.”[Silsila ahadees e zaefa j8 pg 462].

Shaikh Albani r.h ki ibarat se maloom hota hai ki jin muhaddisin ne Muamal par bure hafize ki jarh ki hai unhe Muamal ke hifz ke talluq se zyada ilm tha aur usse hi rajah karar diya jaayega. Aur uski hadees fi nafsihi zaef hogi.

Ab Imam Abu dawood r.h ka yeh kehna ki Muamal baaz cheezo mein galti karte thai.yeh hosakta hai ki unhone Muamal bin ismail ki khata wali jin hadeeso ko dekha ho kuch hi ho.Jis wajeh se unhone Muamal ke talluq se kaha ho ki “baaz cheezo mein galtiya kar jaate thai”.Lekin nuqaad e hadees ki ek badi jamaat ne unpar kabhi kabhi galti karne ki jarh nahi ki balki kasarat se galtiya karne ki jarh ki hai.Ab in jamhoor ke muqable mein yeh kehna ki “baaz cheezo mein galti karte thai” yeh durust nahi hai.Albatta Imam Abu dawood r.h ne yeh maana hai ki unse galtiya hoti thi baaz cheezo mein.

4.Imam Yakoob bin sufyan faswi r.h ki jarh par aitraaz ka jawab.

Imam Yakoob bin suhyan r.h ne kaha “Muamal bin ismail sunni aur jalil ul qadr shaikh thai.Meine Suleman bin harb se inki umdah tariff karte hue suna, Aap kehte thai : Hamare masaikh inhe jaante thai aur inse talab e ilm ka mashwara dete thai.Magar inki hadees inke deegar saathiyo jaisi nahi hai, hataa ki aap baaz dafaa kaha: Aap ke liye hadees bayan karna munasib naa tha,aur ahle ilm par wajib hai ki inse hadees lene mein mohtat rahe aur inse bahot kam riwayat kare kyuki yeh munkar hai aur hamare siqah masaikh se munkar bayan karte hai, aur yeh bahot badi baat hai kyuki agar yeh manakir zaef ruwaat se bayan ki jaati toh hum Muamal ko maazor samjhte”[Al marifat wa tarikh al faswi j3 pg52]

Is jarah ka jawab dete hue Kifayatullah sahab likhte hai “is qaul mein suleman bin harb ne muamal ko munkar kehne ki wajah yaani inpar jarh ka sabab yeh batlaya ki woh munkar riwayat bayan kate thai”.aur is buniyaad par kisiko munkar nahi kaha jaa sakta kyuki manakir riwayat karne se yeh laazim nahi aata ki riwayat karne wala hi iska zimmedar hai.

Jawab:-Allah Ummat ki hifazat farmaye kifayatullah sahab ki galat bayani se aur ibarato ka galat mafhoom waa maana batane se.Kifayatullah sahab apni aadat se majboor aur apne firqe ki mawqaf ki har haal difa karne mein ibarato ka galat maana bayan karne se bhi guraiz nahi karte hai.Kifayatullah sahab ne Suleman bin Harb ki jarh ka jawab dene mein bahot badi khiyaanat ki hai.Kifayatulah sahab ka kehna hai Suleman bin musa ne muamal ko munkar isliye kaha kyuki woh munkar riwayat karte thai.Kifayatullah sahab ka yeh kehna ek dum galat aur batil hai.jo aage aa rahi tafseel se wazeh hojayega.

Arz hai jo tarjuma humne upar Suleman bin harb ki ibarat ka pesh kiya hai who kifayatullah sahab ka hi hai.aaye is tarjume ko hi dekhlete hai jisse baat ek dum wazeh hojayegi.Is tarjume ko hum kuch hisso mein dekhte hai taaki baat samjhne mein aasan ho.

1. Muamal bin ismail sunni aur jalil ul qadr shaikh thai.Meine Suleman bin harb se inki umdah tariff karte hue suna, Aap kehte thai : Hamare masaikh inhe jaante thai aur inse talab e ilm ka mashwara dete thai.

Iss hisse se hum bhi mutafiq hai.

2. Magar inki hadees inke deegar saathiyo jaisi nahi hai, hataa ki aapne kaha: Aap ke liye hadees bayan karna munasib naa tha,aur ahle ilm par wajib hai ki inse hadees lene mein mohtat rahe aur inse bahot kam riwayat kare kyuki yeh munkar hai.

Ab yeh hissa ibarat ka bahot ahem hai jahan Suleman bin harb ne puri tafseel bayan ki hai muamal bin ismail ke talluq se.

Sabse pheli baat jo yeh hisse mein hai ki unhone tasreeh ki hai Muamal bin ismail ki hadees ka haal unke saathiyo jaisa nahi hai.ab isse yeh pata nahi chalta ki haal accha hai yaa kamzoor hai.uske liye is hisse ki aage ki ibarat dekhna zaroori hai.

Aage suleman bin harb kehte hai: “Aap (Muamal bin Ismail) ke liye hadees bayan karna munasib naa tha,aur ahle ilm par wajib hai ki inse hadees lene mein mohtat rahe aur inse bahot kam riwayat kare kyuki yeh munkar hai.”

Yeh jo ibarat hai Muamal bin ismail ke liye hadees bayan karna munasib nahi tha aur inse hadees lene mein ahle ilm mohtat rahe aur inse bahot kam riwayat kare yeh kis tarah ke rawi ke liye kaha jaahega? Siqah rawi ke liye, nahi balke aise rawi ke talluq se kaha jaata hai jo kasrat se galti karta ho, apne siqah aur dusre logo ki mukhalifat karta ho, jiske hifz mein aisi kamzoori aagayi ho ki baaki saathi kuch aur bayan kar rahe hai aur yeh kuch aur.yeh hi haal hai Muamal bin ismail ka hai unki beshumar riwayat mawjood hai jahan par unhe kasrat se wahem aur galti hui.balke Mashoor salfi alim Mohammad Amr abdul latif ne Muamal bin ismail ke wahem par mustaqeel ek risala likha hai jiska naam hai “الهجر الجميل لأوهام مؤمل بن إسماعيل”.

Suleman bin harb ki jarh ek dum wazeh hai aur mufassar hai.

Fir aage kehte hai “kyuki yeh munkar hai”.ab yaha par wazeh taur par pata chalta hai ki “kyuki yeh munkar hai” yeh jo istemal kiya gaya hai yeh batane ke liye ahle ilm ko kyu Muamal bin ismail se hadees lene mein mohtat hona rehna chahiye unse kyu kam riwayat karna chahiye kyuki woh munkar hai.yahan par munkar ka itlaaq jo hai Muamal bin ismail par kiya hai Suleman bin harb ne.”kyuki yeh munkar hai” ibarat ka jood jo hai phele ki ibarat se hai hisse no 2 se.Ab Muamal bin ismail ke munkar hone ke bina par Suleman bin harb ne bataya ki unki hadees unke saathiyo jaisi nahi hai aur unse hadees lene mein mohtat rehne ke liye kaha hai aur unse kam riwayat karne ke liye kaha.

Maulana Irshad al Haq asri sahab Munkar ki tarif bayan karte hai Hafiz Ibn hajr ke hawale se “ki jiski galtiya zyada , yaa gaflat bakasrat ho yaa fisq zaahir hotoh iski hadees munkar hai”[Tauzeeh ul kalam pg 937].

Arz hai jo tarif irshad al haq asri ne hafiz ibn hajr ke hawale se bayan ki hai aur Suleman bin harb ki ibarat dekhi jaaye toh bilkul saaf hojaata hai Suleman bi harb ka kehna ki unse hadees lene mein mohtat rehna chahiye,unse kam riwayat karna chahiye,Muamal bin ismail ke liye hadees bayan karna munasib nahi tha kyuki unse kasrat se galtiya aur gaflat sarzad hojati thi.

Lekin ab kifayatullah sahab ne yahan par dhoka dene ki koshish ki hai.Suleman bin harb ne jo Muamal bin ismail ko Munkar kaha hai woh isliye kaha kyuki woh siqah se munkar riwayat karte hai.jo ki ek dum batil aur mardood baat hai.Balke Suleman bin harb ka muamal bin ismail ko munkar mutlaqan kaha hai aur unka haal bhi bataya hai jo muamal bin ismail ke munakr hone ki wajah se hai.Kiafayatullah sahab ne munakr kehne ki jo wajah batayi hai woh munkar kehne ki wajah nahi hai balki woh izafi baat hai ki siqah se bhi munkar riwayat karte thai.Suleman bin harb ne do alag alag baato ko jamaa kiya hai.pheli baat woh munkar hai.dusri baat woh siqah se bhi munkar riwayat karte thai aur yeh badi baat hai matlab yeh bahot galat amal Muamal bin ismail se sarzad hojaata tha.yeh wohi misaal hai karela neem chada.jo suleman bin harb ki ibarat ke teesre hisse samjh aati hai.ek toh Muamal khud munkar there aur woh agar zaef se munkar riwayat karte thai toh unhe mazoor bhi samjha jaa sakta tah lekin woh zaef shuyukh se nahi balki siqah shuyukh se bhi munkar riwayat bayan karte thai.jo aachi baat nahi hai qabil e tardeed hai.

3. Aur hamare siqah masaikh se munkar bayan karte hai, aur yeh bahot badi baat hai kyuki agar yeh manakir zaef ruwaat se bayan ki jaati toh hum Muamal ko maazor samjhte”

Ab qareen aap khud Suleman bin harb ke alfaaz dekhe woh keh rahe hai hamare siqah masaikh se munkar bayan karte hai,aur yeh bahot badi baat hai.iska matlab yeh hota hai ki Muamal bin ismail aise munkar rawi thai jo zaef toh zaef woh siqah shuyukh se bhi munkar riwayat bayan karte thai.

Agar kifayatullah sahab ki baat maanle toh fir yeh sawal uthta hai ki Suleman bin harb ko itni tafseel yeh baatein kehne ki kya zaroorat thi ki Muamal bin ismail ki hadees haal unke baaki saathiyo jaise nahi hota hai,unhe riwayat bayan nahi karna chahiye, unse hadees lene mein mohtat rehna chahiye ahle ilm ko unse kam riwayat karna chahiye.balki aitedaal ka mayar dekhe Suleman bin harb ki ibarat mein unhe tajjub aur hairani aur woh apni munakr wali jarh par isliye aur confirm hai kyuki siqah se bhi munkar riwayat karte thai muamal.Jahan baat Zaef shuykh ki hoti toh who khud keh rahe hai woh inhe mazoor samjhte hadees mein nakarat aane silsile mein.akhir in ibarato ka kya matlab hoga.

Baqaul kifayatullah sahab ke Suleman bin harb ki muamal ko munkar kehne ki wajah siqah se manakir riwayat karna hai toh yeh tamam baatein kya Suleman bin harb ne aise hi kehdi apna ilm batane ke liye muamal ke talluq se.tajjub ki baat hai Kifayatullah sahab ne in ibarato ka sirf ek nuqte ko pakad kar apni baat sabit karne ke liye batil taweelat karne lage.kuch jawab nahi diya balki ek galat tarjumani aur matlab bayan karke awaam ko dhoka diya.

Ab kifayatullah sahab is akhiri hisse ke talluq se kehte hai “”rahi baat yeh ki muamal ne jin siqah shuyukh se munkar riwayat bayan ki hai who siqah thai toh bhi yeh zaroori nahi hai ki in ustadh ke upar ke ruwaat mein zaef mawjood na ho”.

Jawab:-Chale kifayatullah Sahab ki is baat ko maan lete hai un tamam riwayato ko jaane dete hai jinme Muamal bin ismail ke siqah shuyukh ke upar zaef rawi ho lekin un hadeeso ka kya jinme Muamal bin ismail ke Siqah shuyukh ke upar bhi siqah ruwaat hi mawjood ho Misaal ke liye Hazrat Wail bin hujr r.d ki hadees hi lelete hai jisme Muamal bin ismail apne siqah shuyukh se riwayat karte hai aur unke upar ke rawiyo bhi siqah ho.khud kifayatullah sahab ne inhe siqah kaha hai.balke tamam rawiyo ko siqah kaha hai kifayatullah sahab ne siwaye muamal bin ismail isse woh mutakalam fi rawi maante hai.ab is hadees mein bhi unhone Siqah rawi jaise Abdullah bin al walid aur Asim bin kulayb ke shagirdo ki ek jamaat se tafarrud ikhtiyar kiya hai “Ala Sadr” ki zyadati bayan karke jisse koi bayan nahi karta.is hadees mein bhi Muamal bin ismail aisi zyadati bayan ki hai jo munkar hai.is hadees ki sanad mein koi majrooh rawi bhi nahi hai jispar munkar ka hukm laga jaaye siwaye muamal bin ismail.lihaaza is ibaraat se bhi sabit hota hai Muamal bin ismail munkar hai “Ala Sadr” ki zyadati bayan karne mein.

5.Imam Abdul baqi qani ki jarh par aitraaz ka jawab:-

Imm Abdul baqi qani r.h farmate hai:- Saleh yukhti [Saleh hai galti karte thai].[Tehzeeb ut tehzeeb j 10 pg 339]

Arz hai is qaul mein bhi sirf galti karne ki baat hai aur mahez galti karne se koi zaef nahi hojaata hai, kyuki bade bade siqah se bhi galti hoti hai.

Jawab:-Kifayatullah sahab ne jo baat kahin hai ki Galti bade bade siqah rawi se bhi hoti hai yeh baat bilkul sahih hai isse hum bhi mutafiq hai, lekin kya un bade bade siqah rawi ki galti ki wajah se unpar Nuqqad ne Yukhti ki jarh ki hai. Misaal ke taur par Imam Yahya ibn Saeed al qattan,Imam Wakee bin Jarrah r.h,Imam Malik wagaira se bhi galti hui lekin kya kisi Aimma Jarh wa tadeel ne in hazrat ke talluq se “yukhti” ki jarh ki hai.

Maulana Irshad al haq asri kehte hai “Aap andaza kare wahem se koi bhi nahi bacha ho,Sufyaan Sawri,Shoba,Sufyan Ibn uyyanah, Imam Malik Rahimaullah ki riwayato mein wahem hai.Imam Darqutni r.h ne toh mustaqil risala likha hai kin kin riwayato mein Imam Malik se wahem hua hai.Lekin kisi Imam ne yeh nahi kaha Imam Malik Siqah,Sabt lahu Awhaam kisine nahi kaha hai.Kyuki yeh jo hazaro riwayato mein chand riwayato mein awhaam hai. Yeh naa hone ke barabar hai.” [Zawabit jarh wa tadeel pg 89].

Is tafseel se wazeh hota hai chand aur nadir riwayato mein galtiyo ki wajah se rawi par yukhti ka itlaq muhadissin nahi karte hai.Balki tadad e khata itni ho isse yeh baat wazeh ho ki rawi galti karta tha toh uspar “Yukhti” ki jarh ka itlaq hota hai.

Ab jis rawi par “yukti” ki jarh ki gayi hai uske talluq se hafiz ibn hajr r.h kehte hai

وَأما الْغَلَط فَتَارَة يكثر من الرَّاوِي وَتارَة يقل فَحَيْثُ يُوصف بِكَوْنِهِ كثير الْغَلَط ينظر فِيمَا أخرج لَهُ إِن وجد مرويا عِنْده أَو عِنْد غَيره من رِوَايَة غير هَذَا الْمَوْصُوف بالغلط علم أَن الْمُعْتَمد أصل الحَدِيث لَا خُصُوص هَذِه الطَّرِيق وَأَن لم يُوجد إِلَّا من طَرِيقه فَهَذَا قَادِح يُوجب التَّوَقُّف عَن الحكم بِصِحَّة مَا هَذَا سَبيله وَلَيْسَ فِي الصَّحِيح بِحَمْد الله من ذَلِك شَيْء وَحَيْثُ يُوصف بقلة الْغَلَط كَمَا يُقَال سيء الْحِفْظ أَوله أَو اهام أَوله مَنَاكِير وَغير ذَلِك من الْعبارَات فَالْحكم فِيهِ كَالْحكمِ فِي الَّذِي قبله إِلَّا أَن الرِّوَايَة عَن هَؤُلَاءِ فِي المتابعات أَكثر مِنْهَا عِنْد المُصَنّف من الرِّوَايَة عَن أُولَئِكَ وَأما الْمُخَالفَة وينشأ عَنْهَا الشذوذ والنكارة فَإِذا روى الضَّابِط والصدوق شَيْئا فَرَوَاهُ من هُوَ أحفظ مِنْهُ أَو أَكثر عددا بِخِلَاف مَا روى بِحَيْثُ يتَعَذَّر الْجمع على قَوَاعِد الْمُحدثين

“Aur Galti toh kabhi rawi se zyada hoti hai aur kabhi kam aur jab rawi ki sifat yeh bayan ki jaaye woh kaseer ul galat hai toh dekha jaayega toh jisne iski hadees ko bayan kiya hai uski hadeeso mein dekha jaayega[kitab ki mawjood dusri hadeeso ko dekha jaayega] agar uske koi aisi hadees paayi jaaye yaa dusre kisi musannif ke pass aisi koi hadees paayi jaaye yeh jisko galti karne wala kaha gaya hai uske alawa se riwayat hai [uska koi mutabaye mil jaaye] isme aitmaad jo hai asal mein hadees par hoga naa ki is saanad par aur agar yeh Tarik yaani sanad paayi jaaye dusra koi tareek yaani sanad nahi paayi jaaye toh yeh aisi jarh hai toh aisi sanad par sehat ka hukm lagane se rukh jaana yaa tawakuf karna laazim hai aisi jarh hai[yaani yeh aisi jarh hai sanad par sehat hukm lagana se rukh jaana chahiye yeh aisi jarh hai] aur sahih bukhari alhumdulillah aisi koi hadees nahi hai. Aur jab kalilul galat kaha jaaye jaise ki kaha jaaye saiyul hifz, lahu awhaam,laahu manakir wagaira toh iske baare mein bhi wahin hukm hai jo isse phele wale darje ke baare mein hai [Yaani jo hukm kaseer ul galat wale ke baare mein hai] lekin inlogo se mutabaat mein phele walo se riwayat zyada hai aur jab agar mukhalifat kar raha hai toh shuzuz aur nakarat paida hoti hai.jab aisa rawi jiska zabt accha h siqah ho koi aisi cheez riwayat kare jo usse zyada hifz wala yaa usse zyada adad wale log mukhalifat kare jis tarah isne riwayat kiya uske khilaaf riwayat kare toh jispar muhaddisin ke qawaid par dono ki riwayat ko jamaa karna mushkil ho toh yeh shaaz hai,aur agar mukhalifat karne wala zaef hai toh uspar munkar ka hukm lagaya jaayega aur sahih bukhari mein is tarah ki bahot hi mamuli chand hadeese hai. ”[Fath al Bari j1 pg 384].

Ab hafiz ibn hajr r.h ki ibarat se wazeh hota hai ki “Yukhti” ki jarh agar ki gayi hai toh us rawi ki hadees mein chanbeen ki zaroorat hai agar mutabiyat mile toh usse qabool kiya jaayega warna nahi aur agar aitmaad kiya bhi jaayega toh hadees par naa ki sanad par aitmaad hoga.

Muamal bin ismail ki hadees men aitmaad ki baat bhi nahi aati hai kyuki is hadees mein “Ala Sadr” ki zyadati munkar hai.Kyuki Muamal bin ismail ne apne awsak aur ek jaamat ki mukhalifat ki hai jisse humne tafseel sabit kiya hai jo phele guzar chukka hai.Toh yahan par shahid ki baat karna fuzool hai.

Shaikh Nasiruddin Albani r.h Imam Yahya ibn Maeen ki Maumal bin Ismail ke talluq se tauseeq ke jawab mein kehte“Mein kehta hu yeh zahir hota hai jisne muamal ki tauseeq ki hai unke unke hifz ki halat (Sue hifz) usse pata nahi thi aur jinhone unhe Saiyul hifz kaha hai uske pass ilm ki zyadati hai toh uspar bharosha karna zyada behtar hai aur usko chodena jaiz nahi hai jaisa ke mustalah ul hadees ke qawaid se maloom hai toh qaide ke mutabiq is rawi ki hadees zaef ke martabe mein rahegi yahan tak ke uska koi mutabe yaa shahid mil jaaye toh agar kisike pass sifat e salat ka nushka ho toh usko cut lagade.Allah taala usko jaza e khair de.”[Silsila ahadees e zaefa j8 pg 462].

6.Imam ibn hibban ki jarh par aitraaz ka jawab

Imam Ibn Hibban kehte hai “Rubama Akhta” [Kitab al Siqat ibn hibban j9 pg 187].

Kifayatullah sahab kehte hai “Arz hai ke kabhi kabhi galti karne se koi rawi zaef nahi hota,jab tak ke iska kasarat se galti karna sabit na ho”[Anwar al badr pg 403 3rd edition].

Jawab:-Imam ibn hibban r.h ki jarh “Rubama Akhta” se yeh murad lena ki wohkabhi kabhi galati karte sahih nahi hai balke Imam ibn hibban r.h ki jarh ko deegar muhaddisin ke aqwal ke tanazul mein dekha jaayega.Kyuki Lafz “Rubama” ka maana sirf “kabhi kabhi” ke liye nahi aata hai balke “Kasrat” ke mane mein bhi aata hai.

Gairmuqallid alim Shaikh Salahuddin yusuf,Tafseer Ahsaan ul bayan Surah Al hujr ki ayaat no 2 pg 711 “Rubama” kaa maana kya hota hai batate hue likhte hai “Rubama asal mein toh takseer (yaani kasrat) ke liye hai lekin kabhi taklil [Kabhi kabahar] ke liye bhi istemal hota hai”.Shaikh Salahuddin yusuf sahab ne Kifayatullah sahab ki kitab Anwar al badr par takhreej bhi likhi hai.Isse pata chalta hai ki Salahuddin yusuf sahab Kifayatullah sahab ke bade hai mustanad alim hai.

Qareen aap dekh sakte hai ki Shaikh Salauddin Yusuf sahab kehte hai “Rubama” aksar Kasrat ke liye aata hai.Isse pata chalta hai ki baqaul gairmuqallidin ke Imam ibn hibban ka “Rubama” kehna kasrat ke liye hai.

Ab Imam ibn hibban ki ibarat “Rubama Akhta” ka tarjuma hoga “Kasrat se khata karte thai”.balke deegar kibar Aimma jarh wa tadeel ne bhi Muamal bin ismail ke talluq se “Kaseer ul khata” yaa iss jaise alfaaz kahein hai.

  1. Imam Abu hatim r.h [Al jarh wa tadeel j8,pg374]

2.Imam Darqutni [Sawalt e hakim lil darqutni pg 276]

3.Imam al hafiz Abul fazal bin ammar bin sahid [Ilal ul hadees sahih muslim pg 107]

4.Imam Marwazi [Taazim kadr al salat j2,pg574]

5.Imam Nasai [Sunan Kubra nasai j3 pg 227, j6 pg26]

6.Imam Yahya al saji [Tehzeeb ut tehzeeb 4 pg194]

7.Imam ibn Saad r.h [Tabqat al kubra ibn saad r.h j6 pg 63]

………..jisse aqwal mein mawjood taruz bhi khatam hojaata hai.Imam ibn hibban bhi deegar muhaddisin ki fehrisht mein shamil hojate hai.

Is tafseel se pata chalta hai Ki baqaul gairmuqallidin ke imam ibn hibban ka “Rubama Akhta” jo unhone apni kitab siqat mein zikr kiya hai uska matlab “Kasrat e khata” hai.

Kifayatullah sahab ka yeh kehna ki rawi e zaef hone ke liye zaroori hai woh kasrat se khata kare bas yeh bolne ki baat hai kifayatullah sahab ki kyuki jin muhadiisin ne kaseer ul khata ki jarh ki hai Muamal bin ismail par kifayatullah sahab toh uska bhi radd kardete hai batil taweelat karte hue.agar yeh is baat ko mante hote toh yeh batil tawilat kare bagair Muamal bin ismail ko bahot phele hi zaef qabool karlete jaise inke peshwa Maulana Abdurrehman mubarkpuri ne qubool kiya hai Abkar al minan aur taufatul ahwazi sharh jami tirmizi mein.

Jawab no 2:- Imam ibn hibban ka “Rubama Akhta” ki istalah jo unhone apni kitab siqat mein zikr kiya hai is talluq se deegar ulama ke aqwal dekhe jaayenge jisse pata chalega ki qaul ko qubool kiya jaayega yaa fir radd.Kyuki Imam ibn hibban yeh “Rubama akhta” ki istalah siqah rawaiyo par bhi kiya hai aur Kasrat se galti karne wale Muamal bin ismail jaise rawiyo ke talluq se bhi istemal kiya hai balke kazzab aur matrook rawiyo ke talluq se bhi kiya hai.Jo humein Imam aur dusre nuqad ke qaul ko dekhkar pata chalta hai.Ab chand Misal hum pesh karte woh rawiyo ki jinke talluq se Imam ibn hiban apni Kitab siqat mein “Rubama Akhta” kehte hai aur dusre nuqaad ne shaded jarh ki hai.

1. Mautmar bin nafe[Kitab us siqat raqam 11276]

مُعْتَمر بْن نَافِع الْهُذلِيّ من أهل الْبَصْرَة يروي عَنْ سُلَيْمَان التَّيْمِيّ رَوَى عَنْهُ مُحَمَّد بْن مُوسَى الْحَرَشِي رُبمَا أَخطَأ

Imam Zahabi r.h is rawi ke talluq Imam Bukhari r.h ka qaul naqal karte hai Munkar al hadees[Meezan al aitedaal raqam 8649].

معتمر بن نافع.

قال البخاري: منكر الحديث

Imam ibn hajr ne inki muwafiqat ki hai lisaan mein [Raqam 7826].

معتمر بن نافع.

حدث عنه زيد بن الحباب.

قال البخاري: منكر الحديث. انتهى.

وتبعه الأزدي.

وذَكَره ابن حِبَّان في “الثقات” فقال: الهذلي من أهل البصرة , يروي عن سليمان التَّيْمِيِّ , ربما أخطأ.

وعنه محمد بن موسى الحرشي.

Khud ulama e gairmuqallidiyat yeh kehti hai Imam Bukhari jab kisi ke talluq se kahein Munakr al hadees toh usse hadees lena jayez nahi hai.Kifayatullah sahab ne bhi yeh baat naqal ki hai anwar al badr mein.

2. Alwalid bin amr al saaj al harani [Kitab us siqat raqam 11438]

الْوَلِيد بْن عَمْرو بْن سَاج الْحَرَّانِي يروي عَنْ إِسْمَاعِيل بْن أبي خَالِد وَدَاوُد بْن أبي هِنْد روى عَنْهُ الحرانيون رُبمَا أَخطَأ

Imam Zahabi naqal karte hai Imam Abu hatim ne kaha isse ehtajaj nahi kiya jaayega,Imam nasai aur ibn maeen ne kaha zaef wagaira[Meezan al Aitedaal raqam 9391]

بيض له ابن أبي حاتم وسأل أباه فقال: لا يحتج به

ضعفه ابن معين، والنسائي

Imam Ibn hajr r.h lisan mein mutadid muhadissin ki aqwal naqal karne ke saath Imam Ibn hibban r.h ka taaruz bhi dikhate hai jiska khulasa siqat mein toh Rubama akhta kehte hai aur dusri kitab Zuafa mein munkar al hadees jiddan aur dusri baatein naqal karte hai dekhiye raqam 8366 par:-

وذكره ابنُ حِبَّان في الثقات فقال: يروي عن إسماعيل بن أبي خالد وداود بن أبي هند روى عنه الحرانيون ربما أخطأ.

قلت: وذكره ابنُ حِبَّان أيضًا في الضعفاء فقال: منكر الحديث جدا يروي عن الثقات المقلوبات حتى كأنه المتعمد لها لا يجوز الاحتاج به

3. Al waleed bin aisi,abu wahb [Kitab us siqat raqam 11441]

الْوَلِيد بْن عِيسَى بْن وهب من آل عمَارَة يروي عَنْ سعيد بْن جُبَير وَالشعْبِيّ روى عَنْهُ بن أبي زَائِدَة رُبمَا أَخطَأ

Imam Zahabi r.h is rawi ke talluq se Imam bukhari ki jarh “Fihi nazar” naqal karte hai.[Meezan al aitedal 9393]

قال البخاري: فيه نظر.

Fihi nazar ki jarh ke talluq se kifayatullah sahab ne yeh sabit kiya hai ki yeh us rawi ke talluq se kaha jaata hai jo mutaham yaani jhot bolta ho.

4. Hamid bin adam al marwazi [Kitab as siqat raqam 13085]

حَامِد بن آدم الْمروزِي يرْوى عَن بن الْمُبَارك وأبى غَانِم يُونُس ثَنَا عَنهُ إِبْرَاهِيم بن إِسْحَاق القَاضِي وَغَيره رُبمَا أَخطَأ

Imam Zahabi r.h is ke talluq se kete hai Kazzab hai aur allah ki laanat ho ispar.[Meezan al aitdaal Raqam 1671]

فقال: هذا كذاب، لعنه الله!

Hafiz ibn hajr ne bhi Imam zahabi ki muwafiqat ki hai saath hi saath Imam ibn hibban par naqad bhi ki hai is rawi ko “Rubama akhta”kehne ki wajah se.dekhiye lisan al meeean mein rawi ka tarjuma.[Lisan al Meezan raqam 2087]

وفي “الثقات” لابن حِبَّان: حامد بن أبان المروزي يروي عن ابن المبارك، حَدَّثَنَا عنه إسحاق بن إبراهيم القاضي، وَغيره ربما أخطأ.

قلت: ولقد شان ابن حبان الثقات بإدخاله هذا فيهم وكذلك أخطأ الحاكم بتخريجه حديثه في مستدركه

Aisi aur bhi bahot si misale mawjood hai jinke talluq se Imam ibn hibban ne “Rubama Akhta” kaha hai unpar dusre nuqaad ne shadeed jarh ki hai jaise ki kazzab,Matrook wagaira .Ab is tafseel se pata chalta hai Imam Ibn hibban se bahot jagah galti hui hai ruwaat par “Rubama Akhta” ka hukm lagane mein.Ab aise rawuat jinhe Imam ibn hibban ne apni kitab as siqat mein “Rubama akhta” kaha hai unke talluq se dusre aimma ke aqwaal ko jamaa kiya jaaye toh pata chalega ki waqayi mein woh rawi kabhi kabhar galti karne wala hai yaa nahi.Muamal bin ismail ke talluq se bhi jab deegar ulama ke qaul dekhte hai toh pata chalta hai unpar shadeed jarh jaise munkar,kaseer al khata wagaira ki gayi hai.

Jawab no 3:- Agar Imam Ibn hibban ki jarh mein “Rubama” kaa maana “Kabhi kabhi” bhi le liya jaaye toh bhi Hazrat Wail bin Hujr r.d ki hadees mein unhe koi fayda nahi hoga.

Kifayatullah sahab Anwar al badr 3 edition ke page no 413 par Shaikh Abul Ashbal Ahmad Shagif ki ibarat naqal karte hai “Pas Muamal bin ismail ke haq haq mein ibn hibban ka qaul haq wa sahih hai, yaani “Siqah Rubama Akhta”, Siqah kabhi kabhi kabahar khata kar jaate hai. Lihaaza tatbeeq ke baad yeh baat sabit hojaye ki hadees mein inse khata waqai hui hai toh hadees qabil e qubul nahi”[Maqalat e Shagif pg 181]

Yeh baat koi chupi hui nahi hai Muamal bin ismail ne Hazrat Wail bin Hujr r.d ki hadees mein “Ala Sadr” ki gair mehfooz zyadati bayan ki hai jisse ek Asim bin kulayb se riwayat karne wali ek siqaat ki jamaat ne is hadees ko bayan kiya hai aur Sufyan sawri Abdullah bin al walid aur Hussain bin hafz ne bayan kiya hai jo Muamal bin ismail se awsak rawi hai .Inme se kisi bhi hazarat ne “Ala Sadr” ki zyadati bayan nahi ki hai.iski mukammal tafseel Muamal bin ismail ki munfaridiyat mein guzar chuki hai

Muamal bin ismail se gair mehfooz zyadati bayan hojati thi aksar jis wajah ulama e nuqaad ne unpar Kaseer ul khata,Saiyul hifz,Munkar jaise shaded jarh kar rakhi hai.Khud Imam yahya ibn maeen ne bhi unpar jarh kar rakhi hai ki woh zyadati karte thai aur yeh bhi kaha ki Muamal bin ismail Sufyan se riwayat kare mein zaef hai.Hafiz ibn hajr ne bhi khud ka qaul naqal kiya hai fath al bari j9 pg 138 ki Muamal bin ismail sufyaan se riwayat karne mein zaef hai.

Is mukammal bahes se pata chalta hai Muamal bin ismail se “Ala Sadr” wali riwayat mein khata hui hai aur isse qubul nahi kiya jaayega.

7.Imam Darqutni ki jarh par aitraaz ka jawab

Imam Darqutni kehte hai:- “Suduq kaseer ul khata” yeh sacche hai aur bahot galtiya karne wale hai.

Iska jawab dete hue Kifayatullah sahab likhte hai “Imam Darqutni r.h ke is qaul se bhi tazaef sabit nahi hosakti kyuki khud Imam Darqutni r.h ne muamal ki ek hadees ke talluq se kaha “iski sanad sahih hai” ”

Jawab:-Imam Darqutni ki Muamal bin ismail par jarh mufassar karne ke bawjood Kifayatullah sahab mahez hile bahane dhund rahe hai Imam Darqutni r.h ki jarh ka radd karne ke liye.

Agar is tausiq ko maan bhi liya jaaye toh yeh zimni tausiq hai aur khud gair muqalid ka usul hai zimni tausiq se har har sanad ke rawi ki tausiq sabit nahi hoti hai.chunanche Kifayatullah Sahab ko iska jawab hum khud Irshad al haq ari Sahab se dete hai jinse inhone apni kitab ka muqadma likhwaya hai.Irshad al haq asri Sahab ki audio mawjood hai internet par zawabit al jarh wa tadeel naam se jiske part 2 mein woh tauseeq e zimni par bahes karte (is bayan ko kitab ki shaqal mein bhi nashr kara jaa chukka jiski scan copy hum niche laga rahe hai) hue kehta hai sawaliya andaaz mein puchte hai tauseeq e zimni aur tauseeq e nisbi rawi ki tausiq hai.fir woh missal dete hai:

1.Imam darqutni rh ne riwayat zikr ki hai hazrat ali rd se ki nabi s.a.w ke wazu ke talluq se us riwayat mein yeh hai ki hazrat ali rd ne zikr kiya nabi s.a.w apne aaza ko wuzu min 3–3 baar dhote thai aur sir ka masaa bhi 3 martaba kiya.Imam darqutni kehte hai ki yeh riwayat durust nahi hai kyuki hazrat Imam Abu hanifa rh zikr karte hai aur woh 3 baar masaa ka lafz zikr karne mein munfarid hai.Aage kete ki inhone mukhalifat ki hai ek siqah huffaz ki jamaat ki jisme hai Zaidah bin qudamah,Shoba,Sufyan sawri,Abu awannah,Sharik,Abu ashab,Jaffer bin harris,Hajjaj bin artat,Abaan bin taglaq yeh tamam hazrat ke naam aage naam bhi liya hai.

Toh kya isse yeh mafhoom nikalega ki Hajjaj bin artat ko bhi siqah huffaz mein naqal kiya jaayega,kya Jaffer bin harris,Abu ashab ko bhi Imam darqutni ke nzadeek siqah samjha jaayega? Nahi jabki Imam darqutni ne Hajjaj bin artat ko zaef karar diya hai aur jaffer bin harris ko bhi “yo tarabihi” kaha hai ab kaha minal huffaz siqah aur kaha “yo tarabihi” yeh missal magrib aur mashrik ki hai.isi tarah khud hajjaj ko Imam darqutni ne sunan darqutni mein zaef karar diya hai.lekin idhar jamaat mein kaha hai minal huffaz siqat.Aise mauke par is tauseeq ki buniyad par har rawi ki nahi samjhi jaayegi.

2.Imam daqutni ek hadees naqal ki namaz mein “ka kaha” lag ne ke talluq se. is hadees ke riwayat karne ke baad kehte haiis hadees ko 5 siqah rawi mursal bayan karte hai hai aur mutassil bayan nahi karte aur woh hai mamar,Abu awannah,saeed bin abi arubah,saeed bin basher halake khud Imam darqutn saaed bin basher ko “Laysa bi qawi” kaha hai.iss tarah ki tauseeq e zimni yaa nisbi haar haar rawi tauseeq nahi ban sakti.

3.iisi tarah irshad al haq asri ek ar missal di Imam mohammad r.h ke talluq se ki Imam darqutni rafulyadain ki hadees naqal karne ke baad kehta hai isse 20 rawi hai siqat mein se jo isse bayan karte hai woh hai mohammad bin hasan al Sahabani,Yahya bin saeed………aage kehte hai irshad al haq asri ab aap Imam mohammad ka tarjuma lisan yaa meezan mein nikalkar dekhle aur Imam darqutni ki jarh bhi unpar dekhle.ab kya Imam mohammad bin hasan shaibani ko is wajah se siqah huffaz mein shumar kiya jaayega” aage kehte hai kehne ka maqsad yeh tha ki is qism ki zimani tausiq ko hatmi taur par tadeel par wakaf nahi kar sakte dekhna chahiye ispar unka mufassal aur buniyadi qaul kya hai.

Alhumdulillah gair muqallid Alim Irshad al haq asri baato se wazeh hota hai ki gair muqaliidin ke nazdeek tausiq e zimani se tauseeq sabit nahi hoti hai is talluq se mufassal qaul dekhna chahiye.Muamal bin Ismail ke talluq se Imam Darqutni ka buniyadi aur mufassal qaul “Suduq Kaseer ul khata” hai jisse is tauseeq e zimni par muqadam rakha jaayega.Is tafseel se wazeh hota hai ki muamal ki tazaef ki hai Imam Darqutni ne.

Kifayatullah sahab ka Tauseeq e zimni ke talluq se usul:-

Kifayatullah sahab likhte hai “Zimni tauseeq se hamari murad yeh hai ki muhaddissin ki hadees ki sanad ki taseeh ye tehseen kare toh in muhadissin ki taraf is sanad ke tamam riwayat ki tauseeq hoti hai

Lekin yaad rahe ki yeh qaida qulliya nahi hai balki yeh bhi mumkin hai ki zaef rawi par mushtamil sanad ko muhaddisin shawahid yaa mutabiyat ki wajah se sahih yaa hasan kahe,yaa sahih wa hasan kehne mein kisi se tasahul bhi hosakta hai.isliye jahan is tarah ke isharaye mil jaaye wahan hum is tarah ki tauseeq ko hujjat nahi samjhte”[Anwar al badr pg 57 3rd edition].

Kifayatullah sahab ne yeh ususl toh apni kitab ki shurwat mein likh diya lekin jab baat Imam darqutni ki jarh ki aayi toh unhe apna hi likha hua usul yaad nahi aaya.Imam darqutni se koi ishare ki baat nahi balki wazeh alfaaz mein jarh sabit hai fir bhi kifayatullah sahab apne usul ko bhula kar Sabit shuda jarh ko mahez ek apni zidd aur apne khud ke bayan karda usul ki mukhalifat karke jarh ki radd karne ki koshish ki.jisse unki dogly policy ka pata chalta hai.

Jawab no 2:- Sawal fir uth ta hai Imam Darqutni r.h ne fir muamal ki sanad ko isnad sahih kyu kaha. Agar koi Imam darqutni ke tarika e kaar dekhega unki sunan mein toh paayega unhone ek khaas tarika ikhtiyaar kiya hai jab woh “isnadun hasan” kehte hai.tafseel ke liye dekhe Salfi Alim لإariq awadhullah ki kitab “Al irshadat fi taqwiayat al ahadees bil mutabiyat wa shawahid j pg 145”.

Yeh baat puri tarah mumkin hai ki Imam Darqutni r.h ne yeh tarika “Isnadun Sahih” ke liye istemal kiya hai.yeh uski kuch missal e hai jisse humein yeh baat samjh mein aati hai.

Aisi bahot si misale hai jahan par Imam darqutni r.h ne “isnadun sahih” kaha hai un sanado ko jin mein mawjood rawi ko unhone khud zaef kaha hai.

Misal no 1:-

نا الْحُسَيْنُ بْنُ إِسْمَاعِيلَ , حَدَّثَنَا إِدْرِيسُ بْنُ الْحَكَمِ , نا عَلِيُّ بْنُ غُرَابٍ , عَنْ هِشَامِ بْنِ سَعْدٍ , عَنْ زَيْدِ بْنِ أَسْلَمَ , عَنْ أَسْلَمَ مَوْلَى عُمَرَ , أَنَّ عُمَرَ بْنَ الْخَطَّابِ «كَانَ يُسَخَّنُ لَهُ مَاءٌ فِي قُمْقُمَةٍ وَيَغْتَسِلُ بِهِ». هَذَا إِسْنَادٌ صَحِيحٌ

[Sunan darqutni hadees no 85]

Imam darqutni ne is hadees ki sanad ko isnad sahih kaha hai.Lekin is sanad mein Ali bin Ghuraab jiske talluq se Imam Darqutni ne kaha hai “yutabiru bihi” yeh mutabiyat mein challenge.[Sawalat al burqani lil darqutni raqam 363]

وسألته عن علي بن غراب فقال كوفي يعتبر به

Misal no 2:-

نا ابْنُ صَاعِدٍ , وَالْحُسَيْنُ بْنُ إِسْمَاعِيلَ , قَالَا: حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ , نا عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ , نا أَبِي , عَنْ مُسْلِمٍ وَهُوَ ابْنُ قُرْطٍ , عَنْ عُرْوَةَ , [ص:85] عَنْ عَائِشَةَ , أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ , قَالَ: «إِذَا ذَهَبَ أَحَدُكُمْ لِحَاجَةٍ فَلْيَسْتَطِبْ بِثَلَاثِ أَحْجَارٍ فَإِنَّهَا تُجْزِيهِ». إِسْنَادٌ صَحِيحٌ

Is hadees ki sanad mein muslim bin qurt hai jo ki majhool lekin fir bhi Imam darqutni ne yeh hades ki sanad ko “isnadun sahih” kaha hai.

Misal no 3:-

نا أَبُو بَكْرٍ النَّيْسَابُورِيُّ , نا مُحَمَّدُ بْنُ يَحْيَى , نا صَفْوَانُ بْنُ عِيسَى , عَنِ الْحَسَنِ بْنِ ذَكْوَانَ , عَنْ مَرْوَانَ الْأَصْفَرَ , قَالَ: رَأَيْتُ ابْنَ عُمَرَ أَنَاخَ رَاحِلَتَهُ مُسْتَقْبِلَ الْقِبْلَةِ ثُمَّ جَلَسَ يَبُولُ إِلَيْهَا , فَقُلْتُ: أَبَا عَبْدِ الرَّحْمَنِ أَلَيْسَ قَدْ نُهِيَ عَنْ هَذَا , فَقَالَ: «بَلَى إِنَّمَا نُهِيَ [ص:93] عَنْ ذَلِكَ فِي الْفَضَاءِ فَإِذَا كَانَ بَيْنَكَ وَبَيْنَ الْقِبْلَةِ شَيْءٌ يَسْتُرُكَ فَلَا بَأْسَ». هَذَا صَحِيحٌ كُلُّهُمْ ثِقَاتٌ[Sunan darqutni hadees no 161]

Iski sanad mein hasan bin dhakwan jo khud Imam darqutni ke nazdeek zaef hai dekhiye Ilal darqutni j3 pg 38

Misal no 4:-

4- حَدَّثَنَا عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ بْنِ الْأَشْعَثِ , ثنا عِيسَى بْنُ حَمَّادٍ , ثنا اللَّيْثُ , عَنْ أَبِي الزُّبَيْرِ , عَنْ سَعِيدِ بْنِ جُبَيْرٍ , وَطَاوُسٍ , عَنِ ابْنِ عَبَّاسٍ , أَنَّهُ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا التَّشَهُّدَ كَمَا يُعَلِّمُنَا الْقُرْآنَ وَكَانَ يَقُولُ: «التَّحِيَّاتُ الْمُبَارَكَاتُ الصَّلَوَاتُ الطَّيِّبَاتُ لِلَّهِ , سَلَامٌ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ , سَلَّامٌ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ , أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ». هَذَا إِسْنَادٌ صَحِيحٌ

[ Sunan Darqutni Hadees no 1325]

Is hadees mein lays bin abi sulaim hai hai.Inke baare mein Imam Darqutni khud Sunan Darqutni mein hadees no 202 ke tahet likhte hai yeh hafiz nahi hai.hadees no 210 ke tahet likhet hai “Saiyul Hifz”.Hadees no 1253 ke tahet likhte hai yeh zaf hai.Isi tarah hadees no 3682 ke tahet bhi zaef kaha hai.

Misal no 5:-

- حَدَّثَنَا أَبُو بَكْرٍ النَّيْسَابُورِيُّ , وَإِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ بَطْحَاءَ , وَآخَرُونَ قَالُوا: نا حَمَّادُ بْنُ الْحَسَنِ بْنِ عَنْبَسَةَ , ثنا أَبُو دَاوُدَ , ثنا سُلَيْمَانُ بْنُ مُعَاذٍ الضَّبِّيُّ , عَنْ سِمَاكِ بْنِ حَرْبٍ , عَنْ عِكْرِمَةَ , قَالَ: قَالَتْ عَائِشَةُ: دَخَلَ عَلَيَّ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «عِنْدَكِ شَيْءٌ؟» , قُلْتُ: لَا , قَالَ: «إِذًا أَصُومُ» , وَدَخَلَ عَلَيَّ يَوْمًا آخَرَ , فَقَالَ: «أَعِنْدَكِ شَيْءٌ؟» , قُلْتُ: نَعَمْ , قَالَ: «إِذًا أُطْعِمُ وَإِنْ كُنْتُ قَدْ فَرَضْتُ الصَّوْمَ». هَذَا إِسْنَادٌ حَسَنٌ صَحِيحٌ

Lekin Simak bin harb par Imam Darqutni ne mufassal jarh kar rakhi apni kitab Ilal lil darqutni j13 pg184 par “Simak Saiyul hifz”

“وسماك سيء الحفظ”

Yeh kuch misale hai jinhe dekhne se pata chalta hai Imam darqutni ka apni Kitab Sunan Darqutni mein kisi sanad ke “Isnadun Sahih” yaa “Isnadun hasan” kehne se sanad ke har har rawi ki tauseeq nahi hoti hai.

Imam Darqutni yeh isliye kehdete hai kyuki unke bahot saari sanad hoti hai us hadees ki jiski buniyaad par woh “Isnadun Sahih” kehdete hai.Muamal bin ismail ki sanad wali hadees ke saath bhi yeh hi mamla hai dekhiye hadees no 2281 se 2284 tak.Yehi mamla Simak bin harb ke saath bhi hai.

Imam darqutni ka yaha par hadees ko isnad hasan sahih kehna ki wajah tadud e turk hai kyu Imam darqutni is baab mein bahot si hadees issi unwaan se hadees laaye hai.toh tadud e turk ki wajah se is sanad ko hasan sahih kaha hai.

Imam Darqutni ke nazdeek Muamal bin ismail zaef hai iski mazeed aur wazeh hojati hai unki kitab Ilal Darqutni dekhkar jahan par unhone Muamal bin ismail ki bahot si hadeeso mein galtiyaan batayi hai.

Misaal ke taur par dekhiye: (2/142), (2/244), (4/380), (5/252), (6/275), (7/17–18), (7/242), (7/249), (8/22), (9/201–202), (9/273), (9/314), (11/151), (11/186), (11/317). Jo underline kare hue hi woh Sufyan Sawri r.h se riwayat karne mein galti ki hai.

Imam Darqutni apni Kitab Sunan Darqutni ke hadees no 2199 par Apne ustadh Imam Abu bakr nisapuri ka qaul naqal karte hai jahan par unhone Muamal bin ismail ke hifz par qalam kiya hai.Imam Abu bakr nispuri kehte hai “Agar Muamal ne isse yaad rakha hai toh yeh garib hai,aur isne mukhalifat ki hai Imam Abdur rehman bin Mehdi r.h ki.”

قَالَ لَنَا أَبُو بَكْرٍ: إِنْ كَانَ مُؤَمَّلٌ حَفِظَهُ فَهُوَ غَرِيبٌ , وَخَالَفَهُ الْإِمَامُ عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ

Al'ijma Foundation

Tahafuz e deen

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