8.Imam Zahabi ki Muamal bin ismail par jarh ka aitraaz ka jawab

Imam Zahabi r.h ne kaha:- Yeh Hafiz hai,Alim hai aur Galti karte thai.[Meezan al aiteddal j4 pg 229]

Kifayatullah sahab is jarh ka jawab dete hue kehte hai “Arz hai ki yeh bahot mamuli jarh hai, is mein sirf kabhi kabhar galti karne ki baat hai”

Jawab:- Arz hai Imam Zahabi r.h ne Muamal bin ismail par Yukhti ki jarh ki hai iska tarjuma hota hai ki “galti karta tha” yahan kabhi kabar kisi bhi lafz ka tarjuma nahi hota hai jisse kifayatullah sahab ne kiya hai.Imam Zahabi r.h ki ibarat mein kahi par bhi yeh nahi likha hua hai Muamal bin ismail kabhi kabhar galti karte thai.yeh baat tab kahin jaati jab wahan par “Kalil ul khata yaa is jaise lafz mawjood hote”lekin aisa kuch bhi Imam Zahabi r.h ki ibarat mein mawjood nahi hai.

Kifayatullah sahab ne yeh dhoka aur mann maani matlab bayan karne ke liye apne bade peshwa Maulana Sayed Amir ali jo Gair muqallidin ke shaikh kul fil kul Miya Nazeer hussin dehlvi r.h ke shagird hai unki ibarat naqal ki apne bade Maulana Irshad al haq asri ki kitab Tauzeehul qalam pg 558 se:

“Imam Zahabi r.h ne isse hafiz e hadees kaha aur farmaya ki isse kam khataye hoti hai.”

Qareen dekha apne kis tarah gairmuqallidin awaam ko dhoka dete hai apni taraf se ibarat mein alfaaz dakhil karke yaa fir mann maani tashreeh karke.

Yeh baat sabit hai ki Imam Zahabi r.h ne Muamal bin ismail ko galti karne wala kaha hai.Ab galti kam yaa zyada hosakti hai.kaam galti yaa kabhi kabhar galti karne par Kifayatullah sahab ke pass ek bhi sareeh dalil nahi hai.Balki Imam Zahabi r.h ki Kitabo kaa Mutalla kiya jaaye toh pata chalta hai Imam Zahabi r.h ne khud is baat ko maante hai ki Muamal bin ismail kasrat se galti karne wala rawi tha.Imam Zahabi r.h ki Mutadid kitabo mein Muamal bin ismail ke hifz par qalam kiya hai.

  1. Imam Abu Hatim r.h kehte hai “Yeh sacche hai aur kattar sunni hai,zyada galti karne wale hai” aur kaha gaya hai “apni kitabe dafan kardi thi aur hafize se riwayat karte thai jiske sabab kasrat galti karte thai”[Kashif j2 pg 309]

2. Imam Bukhari r.h ne munkar al hadees kaha hai ar Abu Zurah r.h ne kaha hadees mein kasrat se kahata karte thai.[Al mughni j2 pg 355]

3. Yeh Hafiz hai,Alim hai aur Galti karte thai.[Meezan al aiteddal j4 pg 229]

4. Saache hai, Imam Bukhari ne kaha Munkar al hadees [من تكلم فيه وهو موثق raqam 351]

5. Yeh basra ke siqah logon mein se hai [Al ibar fi khabar mein gabr j1 pg350]

Imam Zahabi khud is baat ko tasleem karte hai ki Imam Bukhari r.h agar kisi rawi ko “Munkar al hadees” toh unse riwayat lena jaayez nahi hai.Lihaaza Imam Zahabi r.h ne apni kitab Meezan al aitadal mein do alag maqam par is ibarat ko zikr kiya hai.[Meezan al aitadal j1 pg 6 aur j2 pg 202].

Imam Bukhari r.h ki munkar al hadees jarh bahot shaded hoti hai yeh gairmuqllidin bhi maante hai.[Anwar al badr pg 419 3rd edition].

Iske saath Imam Zahabi r.h ne Imam Abu hatim r.h aur Imam Abu zurah ki bhi kasarat se galti karne ko apni kitab Al kashif aur Al mughni mein darj karke bataya hai ki woh in juruhat ko maante hai.yeh tamam dalil is baat par dalalat karte hai ki Imam Zahabi r.h Muamal ko galti karne wala rawi mante thai.naa ki kabhi kabhi galti karne wala.

Balke Muhaddisin ki ek jamaat ne bhi Mumal bin ismail ko kasrat se galti karne wala bataya hai aur bure hafize wala.

  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 j4 pg194]

7.Imam ibn Saad r.h [Tabqat al kubra ibn saad r.h j6 pg 83]………..

Is puri bahes se pata chalta hai Muamal bin ismail ki bahot si khataye hai.

Imam Zahabi ne sirf Muamal ko galti karne wala nahi bataya balki Muamal bin ismail ke tarjume ke akhir mein ek hadees naqal karte hai Hazrat Abu Huraira r.d se aur hadees naqal karne e baad kehte hai “Yeh hadees munkar hai aur ikrimah ki zyadatar zaef hadees e woh hai jisse yahya bin abi kaseer se riwayat karte hai”

Lekin gairmuqallid alim Kifayatullah sanabali iska jawab apne bade peshwa Maulana Amir ali se likhte hai ki “Iski ek hadees munkar bhi inhone (Imam Zahabi r.h) zikr ki hai, Magar iski nakarat ka sabab ikrimah r.h ko karar diya hai”

Jawab:- Qareen yeh saaf jhoot hai jo Maulana Amir ali ne kaha hai, Imam Zahabi r.h ki ibarat mein kahin par bhi yeh nahi likha hai ki nakarat ka sabab Ikrimah r.h hai.

Jaan kurbaan jaaye Imam Zahabi r.h ki firasat par unhe pata raha hoga ki meine Muamal bin ismail ki jis hadees ko munkar kaha hai usse bachane ke liye log uska zimmedar ikrimah r.h ko bana denge.Isliye Imam Zahabi r.h ne apni ibarat mein wazeh taur par likh diya ki Ikrimah ki jo aksar riwayat zaef hai woh Yahya bin abi kaseer hai. Yeh hadees jo Imam Zahabi r.h ne zikr ki hai isme Ikrimah r.h hadees Saeed al kabri se naqal kar rahe hai.Jisse pata chalta hai ki Imam Zahabi r.h ne hadees ko munkar Muamal bin ismail ki wajah se hi kaha hai.

Aage kifayatullah Sahab Likte hai Muamal bin isamil ko Siqah sabit karne ke liye ki “Balki Imam Zahabi r.h ne Maumal ka zikr apni kitab “من تكلم فيه وهو موثق” mein kiya hai”.Aage Kifayatullah sahab kehte hai “Apni is kitab mein Imam Zahabi r.h ne aise ruwaat ka tazkira kiya hai, jispar jarh hui hai lekin woh siqah hai” yeh is baat ki dalil hai ki Muamal bin ismail Imam zahabi ki tehqiq mein siqah hai aur inpar ki gayi jarh se woh zaef sabit nahi hote.

Jawab:- Imam Zahabi r.h ki kitab ke talluq se jo baat Kifayatullah sahab ne zikr ki hai kaash woh uspar phele khud amal karte aur baad mein dusro ke samne is ibarat ko rakhte qubul karne ke liye.Khud kifayatullah sahab Imam Zahabi ki is kitab mein naqal karda rawiyo ko siqah nahi maante hai aur unpar jarh karte hai aur unko istadlal ke mutabiq nahi maante hai.iski misaal hum apke saamne rakhte hai.

Kifayatullah sahab apni kitab “Yazeed bin Mauwiya par ilzamat ka tehqiqi jaiza ke pg 690 par Muhammad bin abi yassar ke talluq se Imam Zahabi r.h ka qaul naqal karte hai:Aap hafiz hai, Alim hai, Sacche hai.

Fir issi kitab ke pg no 692 par farmate hai “Imam Zahabi ki tauseeq mein sirf aur adalat ki baat hai neez Imam Zahabi r.h ne hi is rawi ki tazaef bhi ki hai”

Kifayatulah sahab ko yahan par jab Imam Zahabi r.h se Mohammad bin bi yasar ke talluq se Tuseeq aur tazaef dono mili toh yeh kehte hai ki yahan par tauseeq mein sirf adalat murad hai lekin Muamal bin ismail ke mamle mein Kifayatullah sahab yeh nazariya nahi rakhte kyuki Imam Zahabi ne Muamal bin ismail Ka zikr apni kitab “من تكلم فيه وهو موثق” mein kiya hai.Badi tajjub ki baat hai Kifayatullah sahab ko Muamal bin ismal ka naam toh is kitab mein milgaya lekin Mohammad bin abi yasaar ka naam Imam Zahabi ki issi kitab mein nahi dikha.Ji haan qareen Imam Zahabi r.h ne apni issi kitab mein Mohammad bin abi yasaar ka zirk kiya hai dekhiye raqam 316.

Imam Zahabi r.h farmate hai:

محمد بن أبي السري العسقلاني (د) :

ثقة وقال أبو حاتم لين

Imam Zahabi r.h ne sarahat ke saath unhe siqah kaha hai lekin Kifayatullah sahab ko yeh tauseeq nazar nahi aayi kyuke unhe is rawi ko zaef sabit karna tha.Isse kehte hai leene batt alag aur dene ke alag.Kifayatullah sahab ne aisi dogly policy ka muzahira bahot si jagah kiya hai.

Khud Kifayatullah sahab ke ibarat aur usul se samjhne aata hai ki Imam Zahabi r.h ki tauseeq sirf adalat ke mamle mein hai naa ki zabt ke lihaaz se kyuki Imam zahabi r.h ne khud muamal bin ismail ki tazaef ki hai apni mutaddid kitabo mein.

Issi tarah Minhal bin amr ko bhi Imam Zahabi r.h ne apni kitab “من تكلم فيه وهو موثق” mein naqal kiya hai.Lekin fir bhi kifayatullah sahab inpar qalam kiya hai.[4 deen qurnai ki mashruiyat pg 53].

Kifayatullah sahab inhe kyu siqah nahi maante hai.Minhal bin amr Sahih Bukhari ke rawi bhi hai khud kifayatullah is baat ko maante hai aur jo jarh unpar ki bhi gayi hai yaa toh gair mufassar hai yaa sabit hi nahi hai.Tafseel ke liye dekhiye hamara mazmon Ibn abbas r.d ki 3 deen qurbani ke asr par aitraaz ka jawab.

https://medium.com/alijma-foundation/hazrat-ibn-abbas-r-d-ki-3-deen-qurbani-wali-hadees-par-aitraaz-ka-jawab-c55d4dd85543

Imam Zahabi r.h ka Muamal bin ismail ko apni kitab “من تكلم فيه وهو موثق” naqal karne ki haisiyat:-

Imam Zahabi ne apni kitab “من تكلم فيه وهو موثق” ke muqadmah mein likha hai jiska hum khulasa bayan kardete hai: “Yeh fasal bahot hi mufeed hai un siqah rawiyo ko jaan ne ke baare mein jinpar aimma ne qalam kiya hai, unpar aisa qalam kiya hai unki riwayat mutlaq toh radd nahi ki jaati hai, lekin unme kuch kamzoori hai dusre rawiya yaani inse upar darje ke rawi inse zyada hafize wale aur mutqeen hai, toh agarche inlogo ki hadees se sahih ke ala martabe par toh nahi hogi lekin hasan se kam bhi nahi hogi haan agar kisi rawi ki aisi hadees se hai jinhe munkar riwayato mein shamil kiya gaya ho toh unme tawakuf kiya jaayega.”

Imam Zahabi r.h ki is ibarat se pata chalta hai ki Muamal bin ismail ki hadees tab hasan hogi jab unki riwayat mein Nakarat naa ho.Ab Muamal bin ismail jo ki aisa rawi hai jo kasarat se khata karta hai toh unki riwayat hasan tab hogi jab yeh sabit hojaye ki unki hadees mein unse koi galti nahi hui ho aur yeh baat tab sabit hogi jab unki hadeeso ka taqabul kiya jaayega unke hum asr rawiyo ki hadeeso se agar muamal bin ismail ki riwayat unhi ke hum asr rawiyo ki tarah hai toh qubool ki jaayegi warna nahi.

Imam Zahabi r.h ka bhi yeh hi mauwqaf hai jaise ki unhone Muamal bin ismail ki munkar hadees ko naqal kiya unke tarjuma mein apni kitab Meezan al aitedaal j4 pg 229 par.

Aur apni kitab من تكلم فيه وهو موثق ke raqam 351 par Muamal bin ismail ke tarjuma ke tahet bhi unhone Saccha kehne ke saath Imam Bukhari ki jarh Munkar al hadees naqal ki hai jisse pata chalta hai ki Imam Zahabi r.h,Muamal bin ismail ke Zabt ko bahot kamzoor samjhte thai.Imam Zahabi r.h ka Muamal bin ismail ko Siqah yaa suduq kehna mahez adalat ke aitbaar se hai.Zabt ke lihaaz se woh khud Muamal bin ismail ko mazboot nahi samjhte hai.

Khud gairmuqallidin hazrat ke nazdeek bhi yeh hi usul hai agar ek imam ke qaul mein taaruz hojaye jarh wa tauseeq mein

Sabse pheli baat yeh hai Imam Zahabi r.h ka Muamal bin ismail ko aisa rawi batana ki uski riwayat hasan darje se kam nahi hogi yeh baat mahele nazar hai.Muhaddisin ki ek badi jamaat ne sarahat ke saath Muamal bin ismail par sakht qalam kiya hai.

Gair muqallidin hazrat ke usul ki roshni mein bhi yeh hi baat sabit hoti hai.Misaal ke taur par:-

Maulana Irshad al haq sri sahab farmate hai “Tauseeq ke kalimat mein yeh bhi kaifiyat hoti hai.Siqah ka lafz jo hum istalahi siqah ka lafz bolte hai jisse murad rawi ki adalat yaa zabt hota hai.lekin basa awqat yeh siqah la lafz maroof maani mein nahi bolte, basa awqat ek hi rawi ke bare mein ek hi shaks jarh bhi kar raha hai aur taadel bhi kar raha hai. Yeh do mukhtalif afraad ke baham taaruz se zyada sakht kisam ka taruz hai.yahan ek hi muhaddis ke aqwal mein ikhtalaf hai,” fir aage maulana irshad al haq asri ek rawi ke talluq se Imam Yahya ibn maeen ki misaal detev jisse unhone “laysa bihi baas” bhi kaha hai aur “zaef” bhi.yeh misaal naqal karne ke baad Mualana Irshad al haq asri farmate hai “yeh toh dono mautizaad baatein hui ki jo siqah hai woh zaef kaise? Aur jo zaef hai woh siqah kaise hai? Toh aisi surat mein ulama ne kaha hai ki siqah ka lafz rawi ki tauseeq nahi balki yeh hota hai ki iski adalat toh sabit .Yaani kazzab nahi hai, Muatham nahi hai.baaki jo ausaaf mein iske hawale se woh is taraf ishara hota hai. Yaani adalat ke tanazur mein tadeel hai aur zabt ke tanazur mein tazaef hai”.Isi tarah ek aur rawi ki misaal dekar samjhate hai ki ek muhaddis se agar ek hi rawi ke talluq se tadeel aur jarh dono mile toh tadeel uski adalat par mehnul kiya jaayega aur tazaef uske zabt par mehmul kiya jaayega.[Zawabit jarh wa tadeel pg 96].

Isse pata chalta hai ki Muamal bin ismail ki tauseeq Imam Zahabi r.h ne mahez adalat ke talluq se ki hai aur Muamal bin ismail ki adalat se huemin koi ikhtalaf nahi hum bhi maante hai ki inki adalat sabit hai.lekin zabt ke lihaaz se Imam Zahabi r.h bhi unhe kamzor hi mante hai.

Jawab no 2:- Khud “من تكلم فيه وهو موثق” ke muhaqiq Shaikh Abdullah bin saifullah al rahili raqam 316 mein kehte hai hashiya mein ki Muamal bin ismail yeh saiyul hifz hai aur jin logo ne inki tauseeq ki hai woh adalat ke lihaaz se hai aur hifz e lihaaz se yeh zaef hai.

Jawab no 3:- Bil farz Imam Zahabi r.h ke nazdeek yeh manliya jaaye ki Muamal bin ismail suduq hai toh bhi Wail bin hujr r.h ki seene par haath bandhne wali riwayat qubul nahi hogi.kyuki yeh mumal bin ismail ki munkar riwyat mein se hai jisme unhone mukhalifat ki Sufyan Sawri ke 3 shagirdo ki,Asim bin kulaib ke 13 shagirdo aur Hazrat wail bin hujr r.d ke shagirdo ki jinse sahih sanad se sabit hai ki unhone “Ala sadr” ke lafz ki bayan nahi kiya hai.Khud Imam Zahabi r.h ne “من تكلم فيه وهو موثق” kaha hai jin rawi ko naam mein zikr kar raha hu agar unki riwayat munkar hogi toh usse tawakuf kiya jaayega.

Kifayatullah sahab ne khud Apni kitab “Ayaam e Qurbani aur Aasar e Sahaba r.d” ke pg 26 Imam Zahabi r.h ki ek Ibarat naqal karte hai

Imam Zahabi r.h faramate hai:-

وإن تفرد الثقة المتقن يعد صحيحا غريبا. وإن تفرد الصدوق ومن دونه يعد منكراً. وإن إكثار الراوي من الأحاديث التي لا يوافق عليها لفظا أو إسنادا يصيره متروك الحديث

Kifayatullah sahab is ibarat ka tarjuma karte hai:-

Agar siqah mazboot hafize wala rawi kisi riwayat mein munfarid hotoh iski riwayat Sahih garib hogi, aur suduq yaa isse kam tar rawi kisi riwayat mein munfarid ho toh iski riwayat munkar shumaar hogi aur jab koi rawi bakasrat aisi riwayat bayan karne lagae jiski lafzi yaa maanwi mutabiyat na mile aisa rawi matrook qarar paayega[Meezan al aitedal j3 pg 141]

Imam Zahabi ki ibarat se bhi pata chalta hai ki Muamal bin ismail ki riwayat munkar hai unke khud ke usul se jisse kifayatullah sahab ne khud bayan bhi kiya hai maante bhi hai kyuki jaise phele bayan kiya jaa chuka hai ki woh is hadees mein munfarid aur mukhalifat ki sufyaan ke 3 shagird,Asim bin kulyb ke 13 shagird aur Wail bin hujr ke shagirdo ki jinhone sahih sanad se riwayat bayan ki hai lekin “Ala Sadr ki zyadati bayan nahi ki hai”

1. “Ala Sadr” ke lafz mein muhaddisin ne sarahat se kaha hai ki yeh muamal bin ismail ki gair mehfooz zyadati hai yaani shaaz wa munkar hai.

a. Iraq ke Mashoor Salfi Alim Dr Maher al fahl ne Sahih Ibn khuzaimah ki tehqiq mein kaha: “Ala Sadr” Ki Zyadati Shaaz hai Muamal bin ismail ki galti ki wajah se.[Sahih ibn Khuzaimah t.Maher al fahl hadees no 479]

b. Saudi ke Mashoor Salafi alim Dr. Abdullah bin Abdul aziz al jibrin ne Sharh Umdat ul fiqh ke pg272, 273 par Wal bin hujr r.d ki hadees mein “Ala Sadr” ki zyadati ki wajah se nakarat batayi hai.

c. Salafi Alim Dr.Abdul Aziz al Tarifi apni kitab Sifat Salat un Nabi pg 87 aur 88 par bataya hai ki Muamal ne “Ala Sadr” ki zyadati bayan ki hai usme Muamal ka Tafarrud hai. Lafz “Ala Sadr” Bayan karne mein woh munfarid hai aur ek siqah jamaat ki mukhalifat hai.Yahan par bhi Siqah jamaat ki mukhalfat ki baat bata kar Muallif ne “Ala Sadr” ki zyadati shaaz wa munkar hona sabit kiya hai.

d. Salafi Alim aur Shaikh Nasiruddin Albani ke Shagird Mashoor bin Hasan Al Salman Ilam al muwaqeen ke j4 pg285 ki tehqiq mein hashiya no 3 par yeh bayan karte hai Muamal bin ismail, Sufyan sawri se akele hai hai “Ala Sadr” ko bayan karne mein.yeh bhi kaha ki Sufyan Sawri r.h ke alawa Asim bin kulyb ke tamam shagird ne ek haath ko dusre haath rakhna zikr kiya hai.

e. Misr ke mashoor Salafi Alim Amr abdul munim salim ne bhi “Ala sadr” ki zyadati ko munkar karar diya hai Muamal bin ismail ki tafarrud ki wajah se [Al ziyadat al zaef fil ahadees e sahiah pg 32] aur muamal bin ismail ko zaef ul hadees aur saiyul hifz bhi karar diya hai.

f. Salafi Alim Ahmad al kalil ne Sharh Zaad al mustaqni ke pg j1 pg353 par kaha hai: Wail bin hujr r.d ki hadees mein lafz “Ala sadr” ki zyadati shaaz aur munkar hai.

g. Mashoor Salfi alim Muqbil ibn al hadi ki beti Umm Abdullah al wadiyyah ne apne Bulugh al maram ke dars mein kaha hai ki “Ala Sadr” ki zyadati munkar hai kyuki mumal bin ismail zaef ahi aur “Ala Sadr” ko riwayat karne men munfarid hai.

h. Mohammad bin Ibrahim bin abdul latif al as shaikh apni kitab Sharh Kitab al mashiyat al salah ke pg 23 par likhe hai Wail bin hujr ki riawayat Shaaz hai.

i. Shaikh Shoaib Arnaut r.h kehte hai “Ala Sadr” ki zyadati bayan karne mein Muamal bin ismail Munfarid hai aur sufyan ke dusre shagrido ne yeh bayan nahi kiya hai, Maumal bin saiyul hifz hai aur Asim ke dusre shagirdo ne bhi yeh lafz zikr nahi kiya hai aur yeh lafz shaaz hai [Al Awasim wal Kawasim fi zab an Sunnah abi kasim j3 pg 7 tehqiq Shoaib arnaut].

j. Shaikh Khalid bin Shaaya jo shagird hai Shaikh bin baaz aur Shaikh Muqbil ibn hadi al wadi ne apni kitab Al ilam bi takbir al musalli bi makan bil wadilyadain baad takbira tul ehraam ke pg 23–29 par wail bin hujr ki hadees ko munkar sabit kiya hai usme unhone yeh bhi sabit kiya hai Muamal bin ismail isse bayan karne mein woh munfarid hai aur woh zaef hai.

k. Allama ibn Qayyim r.h ne badai al fawaid j3 pg91 mein bataya hai Muamal bin ismail ke alawa kisine ne bayan nahi kiya hai.jisse pata chalta hai Allama Ibn qayyim r.h bhi is zyadati ko gair sabit maante thai.

l. Salafi Shaikh Salman Al awda: Shaikh ne bhi Muamal bin ismail ki mukhalifat par tafseel se bahes ki hai aur kaha hai ki Muamal bin ismail sufyan Sawri r.h ke hafiz shagirdo ki aur Asim bin kulyab ke shagirdo ki mukhlifat ki hai jinhone “Ala Sadr” ke lafz ko bayan mahi kiya hai.[http://www.islamtoday.net/salman/quesshow-23-3767.htm]

m. Salafi Alim Saad al humayd ne bhi Hazrat wail bin hujr ki hadees ko munkar karar diya hai.kyuki Muamal bin ismail ne mukhalifat ki hai sufyan aura sim ke shagirdo ki.

[Saad al Humayd ka Hawala]

n. Abul hasan al sulaymani al maribi ne bhi is hadees ka radd isliye kiya hai kyuki Muamal bin ismail ne mukhalifat ki hai Sufyan sawri ke dusre shagirdo ki.[Click for Refrence]

o. Imam Baihaqi r.h ne bhi khilafiayt e baihaqi mein yeh baat kahin hai Muamal bin ismail ke alawa sufyan ke kisi bhi shagird ne “Ala Sadr” ki zyadati bayan nahi ki hai.

p. Imam Ibn hajr r.h ne toh yeh keh diya hai Sufyan se riwayat karne mein Muamal bin ismail zaef hai.[Fath al bari j9 pg 238–239]

q. Shaikh Abdullah bin Abdur rehman al asad :- “Muamal bin ismail Saiyul hifz hai aur unse ehtajaj durust nahi hai yahan tak ke unka koi mutabe mawjood miljaaye.Saath wail bin hujr r.d ki hadees ko munkar kaha hai”[Shaikh Abdulah bin abdur rehman al asad ka hawala]

r. a. Shaikh Khalid abdul munim rafayi kehte hai “yeh riwayat munkar hai”Click for refrence

Toh yeh wazeh hojati hai Imam Zahabi r.h ke nazdeek muamal bin ismail Adalat ke lihaaz se hi siqah hai aur abt ke lihaaz se zaef hai.Bilfarz Imam Zahabi r.h ka ke nazdeek muamal bin ismail ko istalahi siqah mann bhi le toh tab bhi Muamal bin ismail ki seene par haath bandne wali riwayat munkar hai, munkar hone wajah se radd ki jaayegi.

9.Imam Haysami r.h ki jarh par aitraaz ka jawab:-

Imam Haysami ke kaha :- “Muamal bin ismail ko ibn maeen ne siqah kaha hai aur jamhoor ne inki tazaef ki hai”[Majmau zawaid j5 pg63]

Kifayatullah sahab is jarh ka jawab dete hue likhte hai “Arz hai ki Imam Haysami r.h ke is jumle ka matlab hargiz nahi hai ki Imam Haysami r.h ke nazdeek bhi Muamal bin ismail zaef hai kyuki yahan par Imam Haysami r.h ne apni alfaaz mein maumal par jarh nahi hai aur dusre maqamat par apne alfaaz mein Imam Haysami r.h ne Muamal ko siqah kaha hai kama siyaak.Neez Imam Haysami r.h ka yeh kehna bhi mahel e nazar hai ki jamhoor ne isse zaef karar diya hai jiski tafseel aage aarahi hai”[Anwar a badr pg 405]

Jawab:- Kifayatullah sahab ke jawab se do baatein samjh aati:

1. Imam Haysami ke nazdeek Muamal bin ismail zaef nahi hai isliye kyuki unhone apne alfaaz mein muamal par jarh nahi ki hai

2. Apne alfaaz mein Imam Haysami r.h ne Muamal ko siqah kaha hai.

Chale kifayatullah sahab ki tamanna bhi puri kardete hai Khud Imam Haysami r.h ke alfaaz se unpar jarh dikhakar.

Imam Haysami kehte hai :- “Muamal Siqah Kaseer ul Khata” Muamal yeh siqah hai aur kasrat se khata karne wale hai.[Majmua Zawaid tehqiq Abdullah Mohammad darwesh j 7 pg 271 hadees no 11434 ].

Ab kifayatullah sahab ke demand par Imam Haysami r.h se unke khudke alfaaz mein jarh dikha di hai.toh ummid hai ki Kifayatullah sahab is jarh ko manlenge.naa ki apne mazhab ki mohabbat mein manghadat taweelat karke radd kardeneg jo inki aadat hai.

Ab yeh ki unhone usse siqah kaha hai toh usool e hadees ke qawanin ko saamne rakhte hue yeh kaha jaayega ki jo Imam Haysami r.h ne Muamal bin ismail ko siqah kaha hai yeh sirf unki adalat ke talluq se hai.unki adalat ko hum bhi maante hai ki woh naik,deendar insaan thai lekin Zabt ke lihaaz se unka hafiz kamzoor tha.yeh wajah hai Imam Haysami r.h ne Kaseer al khata ki jarh ki inke alawa bhi deegar muhaddisin ne inke hafize par sakht kalam kiya hai.

Imam Haysami ka yeh kehna ki jamhoor ne muamal ko zaef kaha hai bilkul sahih hai.Jamhoor ne unki tazaef hi ki hai.

Khud Kifayatullah sahab ke Zahabi e asr Allama Abdur rehman bin yahya al maulimi al yamani kehte hai: “Imam ibn Maeen r.h se aise ruwaat ki tauseeq manqool hai jisse aksariyat ne zaef karar diya hai inme se hai: (Shaik Maulimi bahot se naam zikr karte hai)……….Muamal bin ismail………..” fir Aage kehte hai “Ibn Maeen baaz martaba kalama-e-siqah kisi raawi ke bare mein kehte hai magar isse unki murad sirf itni hoti hai ke rawi jaanbujkar jhoot nahi bolta[tankeel j1,pg258]”

Shaikh Abdur rehamn bin yahaya Al maulimi ne bhi yeh hi kaha hai Aksariyat yaani jamhoor ne tazaef ki hai Muamal bin ismail ki.kifayatullah sahab hamari nahi toh Zahabi e asr aur Imam Jarh wa tadeel ki baat maan lijiye.tajjub ki baat hai kifayatullah sahab ne khud yeh ibarat naqal ki hai Apni kitab Yazeed bin mawiya par aitrazat ke jawab pg 692 par.

Kifayatullah sahab ka yeh kehna “Neez Imam Haysami r.h ka yeh kehna bhi mahel e nazar hai ki jamhoor ne isse zaef karar diya hai jiski tafseel aage aarahi hai” yeh mahez inki dimaag ki khichdi hai jisse woh pakaa rahe thai.is risale ko jinhone abhi tak pada hoga usse samjh agaya hoga ki kifayatullah sahab ka batil hai aura age hum mazeed inke batil dawee ka parda chaak karenge jisse baat ek dum baat wazeh hojayegi ki Imam haysami ka kehna ki jamhoor ne Muamal bin ismail ki tazaef ki hai ek dum durust hai.

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