10.Hafiz ibn hajr r.h ki jarh par aitraaz ka jawab:

Hafiz ibn hajr r.h [854.H] n kaha :- Suduq Siyul Hifz “Aap sache hai, Bure hafize wale thai.”[Taqreb ut Tehzeeb raqam:7029].

Kifayatullah sahab is jarh ka jawab dete hue kehte hai “Arz hai ki hafiz ibn hajr r.h ke nazdeek is sigah se tazaef murad nahi hoti hai balke inke nazdeek aisa rawi hasan ul hadees hota hai dekhiye [Yazeed bin Mawiya par ilzamat ka tehqiqi jaiza pg 673–674]”

Jawab:- Qareen hum phele aise rawi ka haal khud hafiz ibn hajr r.h ke nazdeek dekhlete hai jinke talluq se Hafiz ibn hajr r.h ne Suduq saiyul hifz kaha hai.uske baad kifayatullah sahab ki dalil ka jaiyza bhi le lete hai. Hafiz ibn hajr r.h jarh Suduq saiyul hifz ko paanchwe tabqe mein zikr karte hai aur jin rawiyo par yeh jarh ki gayi hai unke talluq se kehte hai inki riwayat

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]

Is ibarat se pata chalta hai Hafiz ibn Hajr r.h ke nazdeek aise rawi ki riwayat par sahih ka hukm nahi lagaya jaayega yahan tak ki uska koi mutabaye miljaaye.

Ab yahan par jo mutabaiyat ki baat hai usse bhi gair muqallidin ko koi fayda nahi hoga kyuki Hazrat Wail bin hujr ki hadees mein Muamal bin Ismail ki hadees mein “Ala Sadr” ki zyadati hai aur yeh zyadati gair mehfooz hai aur saath hi Mumal bin ismail zaef hai khud gair muqallidin ke nazdeek.Ab iski wajah se riwayat Munkar ho jaati jisse humne phele sabit kiya hai,

Ab kifayatullah sahab ne jo yeh baat kahin hai yeh sigah “Saiyul Hifz” se tazaef sabit nahi hoti balki aise rawi ki hadees unke nazdeek hasan hoti hai.

Jawab :- Kifayatullah sahab ka kehna ki aise rawi ki hadees hasan hoti hai yeh baat sahih nahi hai.Humne upar fath al bari se imam ibn hajr ka fasila naqal kiya hai aise rawi ki hadees sahih nahi hogi jab tak uski mutabiyat naa miljaaye.

Kifayatullah sahab ne jo dalil pesh ki hai apni baat sabit karne e liye ki Imam ibn hajr ke nazdeek Saiyul hifz rawi ki hadees hasan hoti hai.Kifayatullah sahab ne yeh ibarat Imam ibn hajr ki kitab Talkhis al habir j 2 pg 255 se naqal kiya hai.

Jawab:- Kifayatullah sahab ne yeh ibarat naqal ki hai Talkhis al Habir se.Ab zaraa is kitab ka haal khud gairmuqallidin ke nazdeek dekhlete hai.

Mashoor Gairmuqallid alim Zubair ali Zai apni kitab Tehqiqi Maqalat j6 pg 228,229 par Hafiz ibn hajr ki Talkhis e Habir ki ek ibarat ka jawab dete hue kehte hai ki

“Hafiz ibn Hajr r.h apni sirf darj e zail kitabo se hi razee thai fath al bari, hadi us saari,Tabsirul muntaba baa tehreer ul mujtaba, Tehzeeb ut tehzeeb, Lisan ul meezan,Tagleeq ut taleeq,nukhbat ul fikr”

Is ibarat se pata chalta hai ki gairmuqallidin ke nazdeek agar Hafiz ibn hajr ki baat mein takraw nazar aaye toh unki baad ki kitabo ko tarjeeh dijaayegi jaise ki upar guzar chukka hai.

Kifayatullah sahab ka yeh kehna ki Hafiz ibn hajr r.h ke nazdeek Saiyul hifz ka sigah tazaef ke liye nahi balki aise rawi ki hadees hasan hoti yeh baat mahel e nazr hai kyuki Ibn hajr r.h ne fath al bari mein aise rawiyo ki hadees par sehat ka hukm lagane se tawakuf karne kaha hai yahan tak uski mutabiyat naa miljaaye.Hafiz ibn ahjr r.h ki is ibarat se pata chalta bhale unka phele yeh mauqaf raha hoga jisse kifayatullah sahab ne bayan kiya hai lekin Fath al bari ki ibarat se yeh wazeh hota hai ki Saiyul hifz rawi ki riwayat ko bagair mutabiyat ke qubool nahi kiya jaa sakta. Jab baat mutabiyat aagayi toh fir aise rawi ki hadees fi nafsi hasan nahi hsakti naa hi aisa rawi hasan ul hadees hosakta hai.

Ab aate hai Kifayatullah sahab ne jo ibarat naqal kari hai.Kifayatullah sahab ne Ibarat naqal karne mein bhi dhoka diya hai hafiz ibn hajr r.h ki mukammal ibarat naa naqal karke.hum kifayatullah sahab ki ibarat naqal kardete hai fir hafiz ibn hajr ki mukammal ibarat naqal karte hai.

Kifayatullah sahab likhte hai “Hafiz ibn hajr r.h ek maqam par farmate hai :

وَابْنُ عَقِيلٍ سيء الْحِفْظِ يَصْلُحُ حَدِيثُهُ لِلْمُتَابَعَاتِ فَأَمَّا إذَا انْفَرَدَ فَيَحْسُنُ

Tarjuma: Ibn Aqeel “Saiyul hifz” hai,inki hadees mutabiyat ke qabil hogi aur jab woh munfarid honge toh inki hasan hogi”

Ab is ibarat se kifayatullah sahab yeh kehna chahte hai ki Muamal bin ismail ki hadees hafiz ibn hajr ke nazdeek hasan hai.

Jawab:- Kifayatullah sahab ne sabse phele is ibarat ko naqal karne mein khiyanat ki hai inhone adhuri ibarat naqal kari hai.hum apke saamne mukammal ibarat naqal kardete hai :

وَابْنُ عَقِيلٍ سيء الْحِفْظِ يَصْلُحُ حَدِيثُهُ لِلْمُتَابَعَاتِ فَأَمَّا إذَا انْفَرَدَ فَيَحْسُنُ وَأَمَّا إذَا خَالَفَ فَلَا يُقْبَلُ

Tarjuma: “Ibn Aqeel “Saiyul hifz” hai,inki hadees mutabiyat ke qabil hogi aur jab woh munfarid honge toh inki hasan hogi aur jab woh mukhalifat kare toh unki riwayat maqbool nahi hogi

Ab qareen aap dekhe Kifayatullah sahab ne “jab woh mukhalifat kare toh unki riwayat maqbool nahi hogi” is jumle ko halwa samjhkar khaaliya aur awaam se chupliye taaki woh pane mauqaf ko dhoke se sabit kar sake.

Ab agar Imam Ibn hajr ki ibarat ko qabool bhi karliya jaaye tab bhi Wail bin Hujr r.d ki seene par haath bandhne wali hadees qabool nahi ki jaayegi MUamal bin ismail ki wajah se kyuki Hum phele hi sabit kar aaye hai ki Muamal bin Ismail ne Sufyan Sawri r.h ke 3 shagird aur Asim bin kulayb ke 13 shagirdo ki mukhalifat ki hai hadees mein “Ala Sadr” ki zyadati ka izafa karke.

Ab kifayatullah sahab yahan par keh sakte hai ki meine yeh baat isliye naqal nahi ki kyuki Muamal bin ismail ne kisi ki mukhalifat nahi balki zyadati ki hai “Ala Sadr” is liye unpar yeh baat sahih nahi.

Jawab:- Qareen gairmuqallidin hazrat ke nazdeek Zyadati yaani matn yaa sanad mein bada dena mukhalfat ki hi ek surat hai.iski kaafi misale di jaa sakti hai.qareen ke liye hum yahan par ek missal naqal kardete hai khuf kifayatullah sahab ke muhaddis e asr Shaikh Nasiruddin Albani ke qalam se:

Shaikh Nasiruddin albani apni kitab Silsila ahdees e zaefa hadees no 2476 par likhte hai: “AbuNasr agarche siqah muslim ke rijal hai inhone siqah ki mukhalifat kar rakhi hai phele tarrik mein jo warid hua hai is ki ,isme zyadati ki hai aur isko mawsool bayan kardiya hai “ibn abi Hussain” ka izafa karke suleman aur jabir ke darmiyan, yeh riwayat shaaz hai”

Allama Ubaidullah mubarakpuri kehte hai “Maloon hua ki siqah ki har gair manafi zyadati ke maqbol hone ka hukm aam galat hai.kabhi baaz zyadati bawjood siqah se marwi aur gair manafi hone ki malool hone ki buniyaad par gairmqabool hoti hai”[Fatawa shaikh ul hadees mubarakpuri j1 pg446]

Kifayatullah sahab apne hi maktab e fikr ke alim Zubair ali Zai ka jawab dete hue likhte hai “Kyuki yahan sirf ek siqah siqah rawi ki mukhalifat hai aur zere bahes riwayat mein toh mutadid siqat ki mukhalifat hai.” [Zubair ali Zai par radd mein pheli tehrir pg 12]

Dusre Maqam par likhte hai “ Lekin iska yeh matlab nahi ki inqata ka izala hogaya aur mazkoor riwayat sahih hogayikyuki mawsool riwayat karne wale mohammad bin tahir agarche siqah hai lekin mutakallim fi hai lihaaza siqah ke khilaaf inka mawsool bayan karna gair maqbool hai” [Zubair ali Zai par radd mein pheli tehrir pg 11].

Kifayatullah ki upar kiibarat se wazeh hota hai Mutakalim fi rawi ki zyadati qabil qubul nahi hai.Toh Muamal jo khud Kifayatullah sahab ke nazdeek mutakalam fi rawi hai unki hadees mein “Ala Sadr” ki zyadati kaise sahih ho sakti hai.

Shaikh Nasiruddin,Allama Ubaidullah mubarakpuri aur kifayatullah sahab ki in ibarato se pata chalta hai ki Zayadati bhi Mukhalifat ki ek surat hai gairmuqallidin ke nazdeek aur Hafiz ibn hajr r.h ki ibarat ko mukammal dehke toh yeh pata chalta hai ki yeh ibarat kifayatullah sahab ke kisi kaam ki nahi sirf mahz awaam ko dhoka dene ke liye unhone gair mukammal ibarat naqal kari kyuki uri naqal karte toh unka mamla wahi par khatam hojaata.

Aage kifayatullah sahab kehte hai Hafiz ibn hajr r.h ne dusre kitab mein kaha: Sufyan sawri se muamal ki hadees zaef hai.[Fath al bari j9 pg 239].Arz hai ki galiban hafiz ibn hajr r.h ne yeh baat Imam ibn maeen ki taraf mansoob ek qaul ki buniyad par kaha hai chunanche ibn hajr rh ka se qabl is tarah ki baat imam ibn se ibn muhriz ne naqal ki hai.[Anwar al badr pg 406 3rd edition]

Jawab:-Kifayatullah sahab ne halat e sukr yaani nashe mein yeh baat kahin hai halaki woh yeh baat jaante hai kisi ka zan aur guman dalil nahi ban sakta.fir bhi apni baat sabit karne ke liye kifayatullah sanabali sahab ne shaitaani qiyas karke naam nihad ahle hadees qaum ahle qiyas sabit kardiya.

Baat ko aur wazeh karne ke liye hum Hafiz ibn hajr r.h ki mukammal ibarat ko naqal karte hai.

Ab isse pata chalta hai Hafiz ibn hajr r.h ne tafseelan sanad par bahes ki hai. Jis mein unhone sabit kiya Sufyan se murad Sufyan Sawri r.h hai aur Mohammad bin Yusuf se murad Muhammad bin yusuf al firyabi hai fir aage hafiz ibn hajr kehte hai yahya se murad yahya ibn yaman hai naa ki yahya ibn adam.fir kehte yahya ibn yaman zaef hai aur Muamal ibn Ismael, sufyan Sawri r.h se hadees bayan karne mein zaef hai.

Is qaul mein kahin bhi dur durr tak ibn muhriz aur imam yahya ibn maeen ka zikr nahi hai.fir bhi kifayatullah sahab apne zahen o guman se shaitaani qiyaas karte hue kehte hai ki Ibn hajr r.h ne Ibn maeen ke qaul jise ibn muhriz ne bayan kiya hai uski bauniyad yeh baat kahi hai aur yeh baat sirf kifayatullah sahab ki dimaag ki gandh hai.

Ispar hum ek qarina bhi pesh karte hai agar imam ibn hajr r.h ne yeh baat ibn muhriz ke bayan kada imam ibn maeen ke qaul buniyad kaha hai toh fir wohunka naam zikr karte.jaise ki Imam ibn hajr ne Muamal bin ismail par dusre maqam par jarh ki hai.Hafiz ibn hajr r.h kehte hai

قَالَ مُؤَمَّلٌ بواو مَهْمُوزَة وزن مُحَمَّد وَهُوَ بن إِسْمَاعِيلَ أَبُو عَبْدِ الرَّحْمَنِ الْبَصْرِيُّ نَزِيلُ مَكَّةَ أَدْرَكَهُ الْبُخَارِيُّ وَلَمْ يَلْقَهُ لِأَنَّهُ مَاتَ سَنَةَ سِتٍّ وَمِائَتَيْنِ وَذَلِكَ قَبْلَ أَنْ يَرْحَلَ الْبُخَارِيُّ وَلَمْ يُخَرِّجْ عَنْهُ إِلَّا تَعْلِيقًا وَهُوَ صَدُوقٌ كَثِيرُ الْخَطَأِ قَالَهُ أَبُو حَاتِمٍ الرَّازِّيُّ

“(Muamal bin ismail) Sacche hai kasarat se khata karte thai jaise ki abu hatim r.h ne kaha.[Fath al bari j 13 pg 33]”

Balke yeh hi nahi hafiz ibn hajr r.h ne Fath al bari ki j1 pg 446 par likhte hai

وَقَالَ أَبُو حَاتِم صَدُوق وَلكنه كَانَ يصحف وروى عَن الثَّوْريّ بضعَة عشر ألف حَدِيث وَفِي بَعْضهَا شَيْء وَهُوَ أقل خطأ من مُؤَمل بن إِسْمَاعِيل

“Imam abu hatim se ki abu huzaifa kam khata karte thai muamal bin ismail ke muqable mein sufyan se riwayat karne mein.”

Ab in tamam qaul se pata chalta hai ki Muamal bin ismail ,Sufyan Sawri se riwayat karne mein bahot galti karte thai.baat wazeh hojati hai ki Hafiz ibn hajr ka yeh khud ka qaul hai.

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