Kifayatullah sahab fir Unwaan qayyim karte hai “Jareehin ke aqwal ka jaiza”

is unwan ke tahet bila dalil wa sabab tamam juruhat ko radd karne ki naa kaam koshish ki hai.Inshaallah neeche un tamam Muamal bin ismail par ki gayi juruhat par aitraaz ka jawab denge

14.Imam Abu hatim Razi ki jarh par aitraaz ka jawab:-

Imam Abu hatim razi r.h farmate hai:- “Yeh sacche hai aur kattar sunni hai,zyada galti karne wale mein, inki hadees likhi jaayegi”[Al jarh wa tadeel j8 pg 374].

Kifayatullah sahab kehte hai Imam Abu hatim mutashadideen mein se hai.

Jawab:-Kifayatullah sahab yaha par Imam Abu hatim ki jarh ka radd is buniyad par karne ki koshish ki hai ki imam Abu hatim r.h mutashadid hai jarh karne mein.is baat se hum bhi mutaffiq hai Imam Abu hatim razi r.h mutashadideen mein se hai.Lekin gair muqallid ke usul ke muttabiq Muamal bin ismail par Imam Abu hatim razi r.h ki jarh ko radd nahi kiya jaa sakta mahez unke mutashadid hone ki wajah jisme woh munfarid bhi nahi hai balki unke saath Aimma jarh wa tadeel ki ek jamaat hai jisne Muamal bin ismail par jarh mufassar kar rakhi hai.jiski tafseel age aa rahi hai.isse phele hum gairmuqallidin ki ghar ke usul par ek nazar daalte hai jisse wazeh hojayega ki Imam abu hatim ki jarh qubool ki jaayegi Mutashadid hone bawjood.

Jawab no 1:- Arz hai Gairmuqallid alim Dr.Iqbal ahmad mohammad ishaq baskhuri jo sadr hai shoba e hadees jami mohmaadiya mansura, Malegaon likhte hai apni kitab mein “Is tarah muhaddisin kiram ne bhi maahol wa zaroorat ke peshe nazar jarh wa tadeel ke mukhtalif usool o apnaya hai,jinhone zyada ehtamam kiya unhone zyada mohtat rawiyo ko ikhtiyar kiya,lekin maqsad ek hi tha ahadees e rasool ki hifazat karna, toh kya aise ulama e jarheen jinhone hifazat hadees ke khatir zyada mohtat rawiyo ko ikhtiyar kiya mutlaqan gair maqbool hai?

Afsoos toh yeh hai ki in mohaddidin mein sar fehrisht unlogo ka naam zikr kiya jaata hai jo is ilm ke mayar e awal hai-maslan Imam Shoba r.h,Imam Yayha ibn saeed al qattan r.h ,Imam Yahya ibn maeen r.h,Imam Abu hatim razi r.h,Imam Nasai r.h aur Imam ibn Hibban r.h wagaira-”[Jarh wa tadeel pg 216]

Aage likhte hai “Kisi par mutashadid wa mutassib hone ka hukm is waqt lagana chahiye jab iske hukm lagaye hue saare rawiyo ka muwazana aur muqabla dusre logo ke lagaye hue hukmse karliya jaaye, is muwazana ke baad ke baad jo hukm ho usse lagana chahiye, jo ek bahot mushkil wa sabr azma ka kaam hai”[Jarh wa Tadeel pg 220]

Is ibarat se wazeh hota hai ki gairmuqallid ke nazdeek mutashadid ka hukm muwazne ke baad lagana chahiye.Imam Abu hatim r.h ke muamal bin ismail par jarh ka muwazna karne ke baad pata chalta hai ki unhone yaha par ko tashadud nahi dikhaya hai kyuki Aimma jarh wa tadeel ki ek jamaat ne unpar jarh mufassar kar rakhi hai.

Aage likhte hai “Aur haqeeqat toh yeh hai ki ulama jarh wa tadeel ke kuch aise usool mawjood hai jinke mawjoodgi mein kisi ko mutashadid yaa mutassib kehne ki zaroorat hi nahi, ino saamne rakhne se beshumaar masail khood ba khood hal hojate hai,aur itne saare usool wa zawabit ki zaroorat hi nahi padti jo baa usool ka shikaar hojaye.

Maslan qaida mawjood hai ki agar koi aisa rawi hai jiski saqahat kisi ne nahi bayan ki hai balke iske barkhilaaf ek naqad is par jarh karta hai toh aisi surat mein jarh qabeel e qubol hai agarche mubham kyu na ho.Aur kisine isko siqah kaha hai toh aisi surat mein jarh mufassar hona chahiye aur aise asbaab ho jo qabil e aitbaar ho warna jarh wa tadeel mein taruz hoga.aur taruz mein hone ki surat mein in usool o par amal kiya jaayega jinpar taaruz jarh wa tadeel ki surat mein amal kiya jaata hai”[Jarh wa Tadeel 221]

Dr Iqbal sahab ki is ibarat se bhi wazeh hota hai Muamal bin ismail par Imam Abu hatim ki jarh qabool hogi kyuki unhone unpar Jarh mufassar ki hai.unke jarh ke kalimat se samjh aata hai ki woh unke haal bakhoobi waqif thai.

Imam ibn ai hatim r.h farmate hai ki unke walid Imam abu hatim razi r.h se pucha gaya Abu huzaifa aur Muamal bin ismail ke talluq se toh Imam abu hatim razi r.h ne jawab diya unki kitabo mein bahot galti hoti hai.Abu huzaifa ki galti Muamal bin ismail se kam hai.[Al jarh wa tadeel j8 pg 164].

Abu huzaifa aur muamal bin ismail yeh dono hazraat Sufyaan sawri r.h ke shagird hai.isse pata chalta hai Imam abu hatim r.h ko unke haal bakhoobi maloom tha.

Imam Abu hatim r.h ko Muamal bin ismail ka haal acchi tarah se pata tha iski ek dalil yeh bhi hai ki Imam Ibn abi hatim r.h ne apne walid sahab Imam Abu hatim r.h se mutadid maqam par Muamal bin ismail ki khata wa galti ko naqal ki hai apni kitab al Ilal mein dekhiye hadees no (289), (578), (1754), (2008), (2069), (923), (1116), (1570), (2003), (2164), (2660).

isliye unke zabt ke lihaaz se hi unpar jarh ki hai.kasser ul khata ki jarh qaabil e aitbaar asbab mein se hai jarh wa tadeel ke usool ki rooh se.Toh kifayatullah sahab ka mahez yeh kehkar jarh ka radd karna ki Imam abu hatim razi r.h mutashadid hai.Mardood hai……..

Jawab no 2:-Mutashadid aur Mutanneet ki jarh ka hukm.

Allama Abdur rehman Mubrakpuri kehte hai “Agar koi kahein Nasai mutanneet fi jarh hai aur mutanneet ki jarh qabeel e aitmaad nahi hoti, toh jawab iska yeh hai ki maana humne ki nasai mutanneet fi jarh hai magar mutanneet ki jarh is surat mein naqaeel e aitmaad hoti hai jab ke woh mutafarrid ho aur mahanan fi mein nasai nasai mutafarrid nahi hai balki naqeeden e hadees ki ek jamaat Nasaike saath hai kama taqdeem.pas Nasai ki jarh naaqabeel e aitmaad hone ki koi wajah maloom naho hoti”[Tehqiq ul kalam j2 pg 151]

Badi afsoos ki baat hai Imam Abu hanifa r.h par jarh mein yeh usool gairmuqallideen ko yaad rehta hai ki Mutashadid aut Mutanneet agar jarh mein munfarid na hotoh jarh qabool hogi lekin Muamal bin ismail ke talluq se yeh baat gairmuqallidin bhool jaate hai.

Mualana Nazeer ahmad rehmani azmi sahab yeh usool khule dil sekarte hai ki: Jab mutashadid jaraih ki muwafiqat koi mautadel jaraih karde toh fir mtashadid jaraih ki jarh bhi maqbool hoti hai.[Anwar masabeeh pg 113]

Gairmuqallidin ke maujooda muhaddis aur kifayatullah sahab ne jinse apni kitab anwar al badr ka muqadmah likhaya Maulana Irshad al ahq asri sahab Tauzeehul kalam pg 363 par kehte hai mutasahil ki tauseeq ke talluq se “Imam tirmidhi aur Imam hakim bila shuba Tahseen wa taseeh ke baab mein mutasahil hai magar yeh tab hai jab woh tahseen wa tahsih mein munfarid ho ”

Toh irshad al haq Sahab ki iske usool ki roshni mein bhi mutasaddidden ke bare mein yahi usool hoha ke jab wohapni jarh mein munfarid,toh tab unpar mutashadid ka jarh durust hai warna nahi….Imam abu hatim razi r.h aur Imam Nasai r.h Jarh mein Mutashadid hai magar yeh tab hai jab woh jarh karne mein munfarid ho irshad al haq asri sahab ke usool se.

Imam Abu hatim razi r.h Muamal bin ismal par jarh karne mein munfarid nahi jo unki jarh ko radd kardiya jaaye.Khud gairmuqallidin ke usul ki buniyad par is jarh ko qubool kiya aayega.

Imam Abu hatim Razi r.h ki muwafiqat karne wale muhaddis:-

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

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

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

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

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

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

Isi tarah aur bhi Aimma jarh wa tadeel ne jarh ki hai.

Imam Darqutni r.h toh mautadeel aimma jarh wa tadeel hai:-

Gair muqallid Alim Gazi Aziz Mubarakpuri kehta hai “Imam Ahmad,Imam Darqutni,Imam Ibn Adi mautadeel hai” (Zaef hadees ki marifat aur unki sharayi haisiyat pg 48).

Iss puri bahes se maloom hota hai Imam Abu hatim razi r.h ne Muamal bin ismail par jarh apne tashadud ki wajah se nahi balke unke saamne muamal bin ismail ka mukammal haal khul chukka tha ki muamal bin ismail kasrat se galti karta tha.jiski tafseel upar guzar chuki hai lihaaza Kifayatullah sahab ka kehna ki yeh Imam Abu hatim razi ka tashadud hai batil wa mardood hai.Gairmuqallidin ka nazdeek yeh tashadud kaise ho sakta hai jab ki Muamal bin ismail par Kaseer ul khata ki jarh Muhaddissin ki ek jamaat ne ki hai.

15.Imam Ibn Saad r.h ki jarh par aitraaz ka jawab:-

Imam Ibn Saad r.h ne kaha: Muamal bin ismail Siqah hai aur zyada galti karne wale thai.[Tabqat al kubra ibn saad j5 pg 501]

Jawab:- Imam Ibn Saad r.h ne koi jamhoor ki mukhalifat nahi ki hai Mumal bin ismail par jarh karne mein balki Jamhoor ke unke saath hai Muamal bin ismail par jarh karne mein.Kifayatulah sahab ki yeh bas khush fehmi hai ki Muamal ko jamhoor ne siqah kaha hai.Balki Imam Hayshami Farmate hai

وَفِي الْأُخْرَى مُؤَمَّلُ بْنُ إِسْمَاعِيلَ، وَثَّقَهُ ابْنُ مَعِينٍ وَضَعَّفَهُ الْجُمْهُورُ.

.aur Kifayatullah sahab ke Zahbi e asr Shaikh Abdur rehman bin yahya al maulimi r.h ne bhi [At tankeel j1 pg 258] par yeh hi kaha hai Jamhoor ne Muamal bin ismal ki tazef ki hai.

Kifayatullah Sahab ne bhi is qaul ko apni kitab yazeed bin mawiya par ilzamat ka tehqiqi jaiza mein naqal kiya hai.pg 691,692.

Hamari guzarish hai Kifayatullah sahab agar Imam Haysmai ki baat nahi manna hai toh naa manne lekin apne Zahabi e asr ki baat toh manle.

16.Imam Marwazi ki jarh par aitraaz ka jawab

Imam Marwazi r.h farmate hai Muamal bin ismail ke talluq se ”Jab yeh kisi hadees ko riwayat karne mein munfarid hotoh ,wajib hai usse tawaqquf kiya jaaye aur isme chaan been ki jaaye kyuki yeh buraye hafize wale thai aur zyada galti karte thai.”[Tazeem qadr as salat j pg 574]

Is jarh ka jawab dete hue kifayatullah sahab likhte hai “Arz hai ki Imam Marwazi ne inki munfarid hadees se tawaquf aur tasaboot ki baat kahin hai alal itlaaq radd karne ki baat nahi ki”

Jawab:-Kifayatullah sahab apni aadat se majboor Imam marwazi r.h ki jarh mein “Wajib” ka lafz ka tarjuma karna hi bhool gaye.

Imam Marzwzi r.h ke alfaaz e jarh se pata chalta hai Agar Muamal bin ismail ki munfarid hadeeso se tawaqquf karna chahiye usse aankhe bandh karke qabul nahi karna chahiye kyu who kasrat se galti karte apne bure hafize ki wajah se.

Ab aise rawi ke talluq se usul yeh hi jisse Imam Marwazi r.h ne bayan kiya hai ki aise rawi ki hadees mein chaan been aur gaur karna chahiye.Jaise ki aisa rawi apne dusre ham asr rawiyo ki tarah hadees bayan kar raha hai yaa fir yaa fir kuch alag lafz toh bayan nahi kar raha hai,Kayi apne awsak aur jamaat ki mukhalifat toh nahi kar raha hai wagaira.

Ab taqabul aur mukarna se hi aise rawi ki hadees par hukm lagaya jaa sakta hai.Agar iski riwayat apne humasr rawi aur siqah rawi ki muwafiq rahi toh qubul kiya jaayega warna isse chod diya jaayega.

Arz hai agarche Muamal bin ismail ki hadees ki mutabiyat mil bhi jaaye toh unki hadees par hasan li gairahi ka hukm lagega zyada se zyada.Lekin fi nafsi hi Muamal bin ismail ki riwayat aur unki zaat hafiz ke lihaaz se zaef hai (Hatta ki Wail bin hujr r.d ki seene par haath bandhne wali hadees munkar hai issi wajah se).Imam marwazi r.h ke nazdeek jo unke jarh ke alfaaz kasser ul khata aur saiyul hifz se pata chalta hai.

Wazeh rahe ki Hazrat Wail bin hujr r.d ki seene par haath bandhne wali hadees mein Muamal bin ismial ki koi sahih mutabiyat mawjood nahi hai.Hazrat Wail bin hujr r.d ki hadees mein Haath ko bandhne aur daaye haath ko baaye par rakhne tak hum bhi mutaafiq hai lekin “Ala sadr” ki zyadati gairmehfooz hai jis wajeh se yeh hadees Munkar hai kyuki muamal bin ismail ne apne awsak aur siqah ki ek jamaat ki mukhalifat ki hai.jisse hum phele bayan kar chuke hai.

Munakar hadees ki mutabiyat ka hukm:-

1. Shaikh albani (salat ul tarwaeeh pg 66) par kehte hai

ظهور خطأها بسبب المخالفة المذكورة وما ثبت خطأه فلا يعقل أن يقوى به رواية أخرى في معناها فثبت أن الشاذ والمنكر مما لا يعتد به ولا يستشهد به بل إن وجوده وعدمه سواء

“aur jiski galti sabit hojaye toh yeh makul nahi ki is mane ki dusri riwayat isse takwiyat pahuchayegi, chunanche yeh sabit hogaya ki shaaz aur munkar hadees ki un mardood iksaam mein se hai, jo kisi shumaar mein nahi , is liye isse bataur shahid pesh nahi kiya jaa sakta ,kyuki iska wajood aur adm e wajood dono barbar hai”.

Aage kifayatullah sahab likhte hai “Yaad rahe Imam abu hanifa r.h par bhi Saiyul hifz ki jarh mawjood hai”[Anwar al badr pg 435]

Arz hai yahan par Imam abu hanifa ki bahes nahi chal rahi balki Muamal bin ismail par hai.Imam sahab r.h ki tazaef par aap kitab likhe inshaallah uska bhi jawab diya jaayega.Imam Sahab r.h ko toh aap Saiyul hifz aur wahemi maante hai aur apke bade bhi jaise Mualana Irshad al haq asri aur unki munfarid hadeeso ko qubool nahi karte hai jaise Mualana irshad al haq asri sahab ne tauzeeh ul kalam mein kaha hai.Lekin Muamal bin ismail ke mamle mein apko Saiyul hifz,Munkar,Kaseer al khata,Lahu Awham jaise jarh nazar nahi aati hai.Jab Imam sahab ki munfarid hadees hujjat nahi toh Muamal bin ismail ki kyu

17.Imam Nasai ki jarh par aitraaz ka jawab

Imam Nasai r.h farmate hai:- “Muamal bin ismail zyada galti karne wale thai”[Sunan kubra nasai j6 pg 26].

Kifayatullah sahab kehte hai Imam Nasai mutashadideen mein se hai.

Jawab:-Kifayatullah sahab yaha par Imam Nasai r.h ki jarh ka radd is buniyad par karne ki koshish ki hai ki imam Abu hatim r.h mutashadid hai jarh karne mein.is baat se hum bhi mutaffiq hai Imam Nasai r.h mutashadideen mein se hai.Lekin gair muqallid ke usul ke muttabiq Muamal bin ismail par Imam Nasai r.h ki jarh ko radd nahi kiya jaa sakta mahez unke mutashadid hone ki wajah jisme woh munfarid bhi nahi hai balki unke saath Aimma jarh wa tadeel ki ek jamaat hai jisne Muamal bin ismail par jarh mufassar kar rakhi hai.jiski tafseel age aa rahi hai.isse phele hum gairmuqallidin ki ghar ke usul par ek nazar daalte hai jisse wazeh hojayega ki Imam Nasai ki jarh qubool ki jaayegi Mutashadid hone bawjood.

Jawab no 1:- Arz hai Gairmuqallid alim Dr.Iqbal ahmad mohammad ishaq baskhuri jo sadr hai shoba e hadees jami mohmaadiya mansura, Malegaon likhte hai apni kitab mein “Is tarah muhaddisin kiram ne bhi maahol wa zaroorat ke peshe nazarjarh wa tadeel ke mukhtalif usool o apnaya hai,jinhone zyada ehtamam kiya unhone zyada mohtat rawiyo ko ikhtiyar kiya,lekin maqsad ek hi tha ahadees e rasool ki hifazat karna, toh kya aise ulama e jarheen jinhone hifazat hadees ke khatir zyada mohtat rawiyo ko ikhtiyar kiya mutlaqan gair maqbool hai?

Afsoos toh yeh hai ki in mohaddidin mein sar fehrisht unlogo ka naam zikr kiya jaata hai jo is ilm ke mayar e awal hai-maslan Imam Shoba r.h,Imam Yayha ibn saeed al qattan r.h ,Imam Yahya ibn maeen r.h,Imam Abu hatim razi r.h,Imam Nasai r.h aur Imam ibn Hibban r.h wagaira-”[Jarh wa tadeel pg 216]

Aage likhte hai “Kisi par mutashadid wa mutassib hone ka hukm is waqt lagana chahiye jab iske hukm lagaye hue saare rawiyo ka muwazana aur muqabla dusre logo ke lagaye hue hukmse karliya jaaye, is muwazana ke baad ke baad jo hukm ho usse lagana chahiye, jo ek bahot mushkil wa sabr azma ka kaam hai”[Jarh wa Tadeel pg 220]

Is ibarat se wazeh hota hai ki gairmuqallid ke nazdeek mutashadid ka hukm muwazne ke baad lagana chahiye.Imam Abu hatim r.h ke muamal bin ismail par jarh ka muwazna karne ke baad pata chalta hai ki unhone yaha par ko tashadud nahi dikhaya hai kyuki Aimma jarh wa tadeel ki ek jamaat ne unpar jarh mufassar kar rakhi hai.

Aage likhte hai “Aur haqeeqat toh yeh hai ki ulama jarh wa tadeel ke kuch aise usool mawjood hai jinke mawjoodgi mein kisi ko mutashadid yaa mutassib kehne ki zaroorat hi nahi, ino saamne rakhne se beshumaar masail khood ba khood hal hojate hai,aur itne saare usool wa zawabit ki zaroorat hi nahi padti jo baa usool ka shikaar hojaye.

Maslan qaida mawjood hai ki agar koi aisa rawi hai jiski saqahat kisi ne nahi bayan ki hai balke iske barkhilaaf ek naqad is par jarh karta hai toh aisi surat mein jarh qabeel e qubol hai agarche mubham kyu na ho.Aur kisine isko siqah kaha hai toh aisi surat mein jarh mufassar hona chahiye aur aise asbaab ho jo qabil e aitbaar ho warna jarh wa tadeel mein taruz hoga.aur taruz mein hone ki surat mein in usool o par amal kiya jaayega jinpar taaruz jarh wa tadeel ki surat mein amal kiya jaata hai”[Jarh wa Tadeel 221]

Dr Iqbal sahab ki is ibarat se bhi wazeh hota hai Muamal bin ismail par Imam Nasai ki jarh qabool hogi kyuki unhone unpar Jarh mufassar ki hai.

Kasser ul khata ki jarh qaabil e aitbaar asbab mein se hai jarh wa tadeel ke usool ki rooh se.Toh kifayatullah sahab ka mahez yeh kehkar jarh ka radd karna ki Imam Nasai r.h mutashadid hai.Mardood hai……..

Jawab no 2:-Mutashadid aur Mutanneet ki jarh ka hukm.

Allama Abdur rehman Mubrakpuri kehte hai “Agar koi kahein Nasai mutanneet fi jarh hai aur mutanneet ki jarh qabeel e aitmaad nahi hoti, toh jawab iska yeh hai ki maana humne ki nasai mutanneet fi jarh hai magar mutanneet ki jarh is surat mein naqaeel e aitmaad hoti hai jab ke woh mutafarrid ho aur mahanan fi mein nasai mutafarrid nahi hai balki naqeeden e hadees ki ek jamaat Nasaike saath hai kama taqdeem.pas Nasai ki jarh naaqabeel e aitmaad hone ki koi wajah maloom naho hoti”[Tehqiq ul kalam j2 pg 151]

Badi afsoos ki baat hai Imam Abu hanifa r.h par jarh mein yeh usool gairmuqallideen ko yaad rehta hai ki Mutashadid aut Mutanneet agar jarh mein munfarid na hotoh jarh qabool hogi lekin Muamal bin ismail ke talluq se yeh baat gairmuqallidin bhool jaate hai.

Mualana Nazeer ahmad rehmani azmi sahab yeh usool khule dil sekarte hai ki: Jab mutashadid jaraih ki muwafiqat koi mautadel jaraih karde toh fir mutashadid jaraih ki jarh bhi maqbool hoti hai.[Anwar masabeeh pg 113]

Gairmuqallidin ke maujooda muhaddis aur kifayatullah sahab ne jinse apni kitab anwar al badr ka muqadmah likhaya Maulana Irshad al ahq asri sahab Tauzeehul kalam pg 363 par kehte hai mutasahil ki tauseeq ke talluq se “Imam tirmidhi aur Imam hakim bila shuba Tahseen wa taseeh ke baab mein mutasahil hai magar yeh tab hai jab woh tahseen wa tahsih mein munfarid ho ”

Toh irshad al haq Sahab ki iske usool ki roshni mein bhi mutasaddidden ke bare mein yahi usool hoha ke jab wohapni jarh mein munfarid,toh tab unpar mutashadid ka jarh durust hai warna nahi….Imam abu hatim razi r.h aur Imam Nasai r.h Jarh mein Mutashadid hai magar yeh tab hai jab woh jarh karne mein munfarid ho irshad al haq asri sahab ke usool se.

Imam Nasai r.h Muamal bin ismal par jarh karne mein munfarid nahi jo unki jarh ko radd kardiya jaaye.Khud gairmuqallidin ke usul ki buniyad par is jarh ko qubool kiya aayega.

Imam Nasai r.h ki muwafiqat karne wale muhaddis:-

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

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

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

4.Imam Abu hatim razi [Al jarh wa tadeel j8 pg374]

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

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

Isi tarah aur bhi Aimma jarh wa tadeel ne jarh ki hai.

Imam Darqutni r.h toh mautadeel aimma jarh wa tadeel hai:-

Gair muqallid Alim Gazi Aziz Mubarakpuri kehta hai “Imam Ahmad,Imam Darqutni,Imam Ibn Adi mautadeel hai” (Zaef hadees ki marifat aur unki sharayi haisiyat pg 48).

Gairmuqallidin ka nazdeek yeh tashadud kaise ho sakta hai jab ki Muamal bin ismail par Kaseer ul khata ki jarh Muhaddissin ki ek jamaat ne ki hai.

18.Imam Saaji r.h ki jarh par aitraaz ka jawab

Kifayatullah sahab Imam saaji ki jarh naqal karte hai “Suduq kaseer al khata”[Anwar al badr pg 437]

Is jarh ka jawab dete hue kifayatulah sahab likhte hai “Yaad rah eke imam saaji bhi jarh karne mein mutashadid hai kyuki apne bahot saare ruwat par bila wajah kalam kiya hai”.

Jawab:-Imam Saaji ki jarh ke muqammal alfaaz “Suduq kaseer al khata lahu awhaam” hai yaani muamal bin ismail sacche hai bahot galti karte thai aur unhe wahem hua karta tha.pata nahi kifayatullah sahab ne yahan par mukammal jarh ke alfaaz kyu naqal nahi kare.

Imam Saaji ki jarh koi mubham jarh nahi hai balki jarh mufassar hai.unhe kasrat e galti ke saath yeh bhi bataya hai ki inhe wahem hota tha jo ki ilal aur deegar kitabo ko dekhkar pata chalta tha ki unse bahot galtiya hui hai aur saath mein wahem bhi hua jahan par mawqof hadeeso ko woh marfu bayan kardete thai.yaa fir kisine zyadati bayan nahi ki hai wahan par zyadati bayan kardete thai.

Imam Saaji r.h jarh karne mein munfarid nahi hai jo unki jarh ko mutashadid keh kar radd kardiya jaayega khud gairmuqalidiin ke usul ke mutaabiq.gairmuqallid hazrat ka khud manna hai ki mutaneet aur mutashadid agar jarh karne mein munfarid na ho yaa mutadeel aimma unki muwafiqat kar rahe ho toh jarh ko qabool kiya jaayega jaise humne phele kardiya hai.

19.Imam Ibn ammar al sahid ki jarh par aitraaz ka jawab

Imam ibn ammar ne kaha “Jahan tak muamal ki baat hai toh inhone apni kitabe dafan kardi thi aur hafize se riwayat karte thai jiske sabab kasrat galti karte thai.”[Ilal al hadees fi kitab as sahih muslim ibn al hajaj pg 107]

Is jarh par yeh aitraaz kiya gaya hai ki “Ibn ammar r.h ki yeh baat un muhaddisin ke bar khilaaf hai jinhone muamal ko kam galti karne wala batlaya hai aur kam galti karne walo ki baat rajah hogi jiski tafseel aage aarahi hai”[Anwar al badr pg 438]

Jawab:-Imam ibn Ammar r.h ki baat muhaddisin ki ek kaseer jamat ke saath hai jinhone Muamal bin ismal par Kasrat se galti karne ki jarh ki hai.Ibn Ammar r.h ki jarh jamhoor ki muwafiqat mein hai naa ki barkhilaaf.Jamhoor ne Muamal bin ismail ke hafize par jarh ki hai.Yeh kehna ki Ibn Ammar r.h mukhalif hai jamhor key eh mahez Kifayatullah sahab ka dajal wa fareb 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 Haysami [Majmua Zawaid tehqiq Abdullah Mohammad darwesh j 7 pg 271 hadees no 11434 ].

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].

in tamam hawale jaat ke scan pages upar mawjood hai upar dekhle.

Ab baat yeh hai ki kalil ul khata aur Kaseer ul khata ki toh Imam Ibn hajr ki jarh par aitraaz ke jawab mein humne naqal kardiya hai ki Imam ibn hajr ne aise rawi jiski khata kasarat se ho yaa kam uske talluq se ek hi hukm lagaya hai ki unki riwayat se hujjat nahi pakdi jaayegi balki mutabiyat mein istemal hogi.lekin Wail bin hujr r.d ki hades o mutabiayt mein bhi tsemal nahi kar sakte kyu is riwayat mein “Ala Sadr” ka lafz munkar hai.toh yahan par baat tarjeeh ki baat kaha se aagayi.

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