Radd aala risala Isbat al dalil Tauseeq Muamal bin Ismail.

Gair muqallid Alim Kifayatullah Sanabali ne Muamal bin ismail ki tauseeq sabit karne ke liye ek risala likha “Isbat al Dalil tauseeq Muamal bin Ismail” jisme Muamal bi ismail ko Siqah aur Suduq Sabit kane ki naa kaam koshish ki.Hum is risala mein pesh ki gayi tauseeqat aur Muamal bin ismail par ki gayi juruhaat ka tehqiqi jaayeza inshaallah is risale mein leyenge.

Kifayatullah sahab unwaan qayim karte hai “Darj e zail aqwal se tazaef sabit nahi hoti” aur is unwan ke tahet Imam Yahya ibn Maeen,Imam Ahmad bin hanbal,Imam Abdu dawood,Imam Yaqoob bin sufyan Al faswi,Imam Abdul baqi qani,Imam Ibn hibban,Imam Darqutni,Imam Zahabi,Imam Haysami,Imam Ibn hajr asqalani ki juruhaat ka radd kiya hai mann maani tawilat karke.

1.Imam Yahya ibn maeen r.h ki jarh par aitraaz ka jawab:

Imam Ibn maeen r.h ne kaha:

Jab apne hafize se hadees bayan karte toh zyadati karte thai.[Sawalat ibn junaid li ibn maeen pg 445]

Jawab:- Imam ibn maeen r.h ne wazeh jarah ki hai Muamal bin ismail par aur yeh jarh mufassar hai Muamal bin ismail ke hafize par.Is jarh se pata chalta tha ki Imam Ibn maeen r.h Muamal bin ismail ke hifz se bakhabar thai ki muamal bin ismail hadees mein aisi zyadati bayan karte thai hai jo hadees ka hissa nahi hoti thi.Imam ibn maeen r.h ki tayyid is baat se bhi hoti hai deegar aimma rijal ne bhi yeh baat kahin hai ki Muamal bin ismail Kaseer al galat aur kaseer al khata hai.Qareen agar aap Ilal aur deegar hadees ki kitab utha kar dekhenge toh pata chalega ki Muamal bin ismail zyadati karne mein bahot maarof hai.

Kifayaatullah sahab is jarh par kehte hai “balke sirf yeh sabit hota hai ki “baaz” awqat inko wahem ho jaata tha”

Kifayatullah sahab apni aadat se majboor, awaam ko dhoka dene ke liye “Baaz awqat” keh rahe hai ki unse kabhi kabhi galti hoti thi.balki Imam Ibn maeen r.h ke qaul mein aisa koi lafz nahi jiska tarjuma “Baaz” ho yaa fir usse yeh samjha jaaye ki Muamal bin ismial “Baaz Awqat” zyadati karte thai balki Imam Ibn maeen r.h ka qaul Mutlaqan hai aur ek dum saaf aur wazeh hai “Jab apne hafize se hadees bayan karte toh zyadati karte thai”. Is wazeh jarh ko dekhkar kise ke zahen mein bhi baaz awqat zyadati ki baat nahi aasakti.Imam ibn Maeen r.h unlogo ke saath khade hai jinhone Muamal ko zyada galti karne wala bataya hai.

Aage Kifayatullah sahab fir se ek koshish karte hai Imam Ibn Maeen r.h ki jarh ko sirf Tawoos r.h ki hadees par fit karne ki.Kifayatullah sahab kehte hai “Wazeh rahe ki ek riwayat “Ann ibn tawoos , Ann abihi” mein Muamal ne sahabi “Ibn Abbasr.d” ka izafa bayan kardiya, jispar Imam Ibn Maeen r.h ne kaha “yeh ibn tawoos an abi hai yaani mursal hai” Iske baad kaha ki Muamal pane hafize se izafa bayan karte thai”

Kifayatullah sahab yeh baawar karana chahte hai ki Imam Ibn maeen r.h ne sirf is hadees ke talluq se kaha hai naa ki mutlaqan unhe zyadati karne wala kaha hai.Kifayatullah sahab ka mahez yeh ek aur dhoka hai.Imam Ibn Maeen r.h agar yeh sirf is hadees ke talluq se kehte toh “Fihi hadees wagaira” jaise alfaaz ka istemaal karte.Balke Imam Ibn Maeen r.h ne aisa ko alfaaz toh durr koi ishara bhi nahi diya ki woh khaas is sanad ke talluq se keh rahe hai balke unka qaul mutlaq hai naa ki khaas jaise Kifayatullah sahab baawar karwana chahte hai.Agar Imam Ibn maeen r.h ko sirf issi hadees par qalam karna hota toh mahez yeh kehkar rukh jaate hai “yeh hadees mursal hai” aage is baat ko wazeh karne ki kya zaroorat thi ki “Jab apne hafize se hadees bayan karte toh zyadati karte thai”.Imam Ibn maeen r.h ka “Jab apne hafize se hadees bayan karte toh zyadati karte thai” batata hai ki Muamal bin ismail se hadeeso mein zyadati sarzad hojaati thi.

Kifayatullah sahab ka yeh kehna Imam Ibn Maeen r.h ne unki tauseeq ki hai aur yeh kaha hai ki sufyaan se riwayat karne mein woh siqah iski tafseel aage aarahi hai

2.Imam Ahmad bin Hanbal ki jarh par aitraaz ka jawab:-

Kifayatullah sahab apni kitab Anwar al badr ke pg 399 par Imam Ahmad bin Hanbal r.h ki jarh Nakal karte hai : “Muamal kana yukhti” Tarjuma Muamal galti karte thai.

Is jarh ka jawab dete hue Kifayatulah sahab likhte hai ki “Arz hai ki galti siqah ruwat se bhi hoti hai isliye mahez galti karne ki wajah se kisi ko zaef nahi kaha jaa sakta hai- balki zaef kehne ke liye zaroori hai hai ki rawi ka bakasrat galti karna sabit ho”

Jawab:-Imam ahmad bin hanbal r.h ki sirf akhir ki chand ibarat naqal karke kifayatullah sahab ne yeh sabit karne ki koshish ki hai Mumal bin Ismail ka zauf bahot mamuli hai,Imam ahmad ke nazdeek.Kifayatulah sahab ke dhoke ko wazeh karne ke liye hum Imam Ahmad ki mukammal ibarat ko naqal karte hai.

Imam Marwazi ne kaha:Meine Abu Abdullah (Imam Ahmad bin Hanbal) se pucha (Sawal kiya), “Yahya ibn Yaman aur Muamal bin Isamil mein jab ikhtalaf ho [yaani agar Yahya ibn Yaman aur Muamal bin ismail mein ikhtalaf ki surat mein kisse tarjeeh dijaayegi?}” to unhone [Imam Ahmad bin Hanbal ne kaha], “ usko chod do,” jaise indono ko unhone kamzoor bataya (ka annahu layyana amrahuma). Fir unhone [Imam Ahmad] ne kaha, “Muammal galtiya karte thai.”[Sawalat e Marwazi pg 53, Mawsuat e aqwal Imam Ahmad bin Hanbal j3 pg 418,419]

Qareen ab is ibarat se wazeh hota hai ki:-

Imam Ahmad bin hanbal r.h ne sawal puche jaane par muamal bin ismail aur yahya ibn yaman mein se kisi ko bhi ek dusre par tarjeeh nahi di , Balki kaha ki inko chod do.Balki Yahya ibn Yaman ke talluq se kehte hai “Yahya hadees mein hujjat nahi thai”[Tarikh e Baghdad j16 pg187].

Ab ek hujjat naa hone wale rawi aur Baqaul kifayatullah sahab ke siqah Muamal bin ismail mein Imam Ahmad bin hanbal kisiko ko bhi tarjeeh nahi de rahe hai.Jisse yeh baat wazeh hoti hai ki agar Muamal Hujjat pakadne qabil rawi e hadees hote toh Imam ahmad bin hanbal unhe tarjeeh dete lekin Imam Ahmad r.h ne dono mein se kisi ko bhi tarjeeh nahi di.Tarjeeh naa dene ke dalil dete hue Imam Ahmad r.h ne kaha “Muamal galti karte thai.”Imam Ahmad bin hanbal ka asal hukm Muamal bin ismail ke talluq se hai ki Unse hujjat nahi pakdi jaa sakti hai.kyuki woh galti karte thai.

Kifayatullah sahab ka yeh kehna ki Siqah ruwat se bhi galti hojati hai yeh baat bilkul sahih hai kyuki duniya koi galtiyo se paak nahi hai.Lekin hum Kifayatullah sahab se puchna chahenge ki kya Siqah ruwat ki galtiyo ki wajah se “Kya unse hujjat pakadna chod diya jaata hai kyuki woh galti karte thai.”.

Imam ahmad bin hanbal r.h ke bade bade ustadho mein Imam Yahya bin saeed al qattan r.h,Imam Wakee r.h,Imam Abdur rehman bin mehdi r.h ka naam bhi mazkor hai aur Imam Ahmad bin Hanbal r.h ne khud unki galtiya batayi hai bahot si jagaho par lekin in hazraat ke talluq se yeh nahi kaha ki inse hujjat nahi pakadi jaayegi aur naa hi ishara diya aur naa hi “yukhti” yaani galti karte thai yeh jarh nahi ki.

Ab dekhte hai ki kya Muamal ki galtiyo ki wajah se unki tazaef hoti hai ki nahi.

Kifayatullah sahab kehte hai “mahez galti karne ki wajah se kisi ko zaef nahi kaha jaa sakta hai- balki zaef kehne ke liye zaroori hai hai ki rawi ka bakasrat galti karna sabit ho”

Jawab:- Is qaul se wazeh hota hai ki Kifayatullah sahab khud yeh maante hai ki Kasrat se galti karne wala rawi yaani kaseerul khata aur Kaseerul galat rawi zaef hota hai.

Toh fir kifayatullah sahab ke is baat ki buniyaad par Muamal bin ismail ko zaef kardena chahiye kyuki Muamal bin Ismael ko bahot se Muhaddisin ne Kaseer ul Khata kaha 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 Yahya al saji [Tehzeeb ut tehzeeb j4 pg194]

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

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

Is puri bahes se pata chalta hai Muamal bin ismail koi kam galti karne wala rawi nahi thai balki kasarat se galti karne wale rawi thai.

Kifayatullah sahab khud likhte hai “Imam Ahmad bin hanbal r.h khud Muamal bin ismail ke shagird thai aur woh khud apne ustad muamal bin isamil ke haal ke baare mein acchi tarah se waqif thai”[ Anwar al badr pg 448]

Kifayatullah sahab ne yeh baat ek dum sach likha hai ki Imam ahmed bin hanbal apne ustadho ke haal se bakhubi wakeef thai isliye unse apne dono ustadho ke talluq se sawal pucha gaya toh farmaya inhe chod do aur unse hujjat nahi pakda jaayega aur apni baat par dalil dete hue yeh kaha ki woh yaani Muamal bin ismail galtiyan karte thai.

In baato se pata chalta hai Imam ahmad bin hanbal ke nazdeek muamal bin ismail bahot zyada galti karne wale thai.baqaul khud kifayatullah sahab ke kasarat se galti karne wala rawi zaef hota hai.

Ek ilzaami jawab:;

Gairmuqallidin hazrat se jab yeh sawal kiya jaata hai tum jo yeh kehte ho Allah ke nabi s.a.w ne hamesha rafulyadain kiya hai iski kya dalil hai toh gairmuqallidin hazrat rafulyadain ki hadees mein mawjood lafz “kaana” se istadlal karte hue kehte hai “Kaana” hameshgi aur dawam ke lie aata hai.hum yahan par gairmuqallidin ke ulama ke kuch hawale pesh kardete hai.

  1. Maulana Dawood raaz dehlvi kehte hai apni kitab Sahih bukhari sharif ke tarjume j1 pg 674 par farmate hai “Anas bin malik r.d ne kaana yarfayadaye farma kar wazeh kardiya hazrat nabi s.a.w ne dus saal mein koi aisi namaz nahi padi jisme rafaydain naa kiya ho”

Aage fir ek missal dete hue likhte hai “hazrat ibn abbas r.d ne kaana yarfayadaye farmaya hai jo khud dawaam aur hameshgi par dalalat karta hai”

Fir hazrat jabir ki hadees naqal ki usme bhi yehi kehte hai ki is hadees mein kaana istemal kiya gaya hai aur who dawaam aur hameshgi par dalat karta hai.

Aise aur bhi maqam hai jahan par kaana ka tarjuma hameshgi aur dawaam kiya hai mazkura kitabke andar Maulvi dawood raaz dehlvi ne.

2. Maulna Abdul rashid Ansari apni kitab asbat rafulyadain pg 247 par likhte hai “Abdullah ibn umar r.d mashoor sahabi hai hai qadeem ul islam, mutabe sunnat aur ulama mein bade darje wale hai jo “Kaana yarfayadaye hi” se hadees naqal karte hai jisse dawaam aur istamrari sabit hoti hai”

3. Maulana Khaild garjaki gairmuqallid apni kitab Asbat e rafulyadain ke page 14 par hazrat Abu bakr aur Hazrat Umar ki hadees mein mawjood “Kaana” ke lafz ka tarjuma hamesha se karte hai.

4. Maulana Sadiq siyalkoti kehte hai “Kaana yarfayadaye” ke lafz mein istamrari yaani hameshgi paayi jaati hai.[Al qaul al maqbool pg 420]

In tamam hawala se yeh pata chalta hai ki lafz “Kaana” gairmuqallido ke nazdeek hameshgi,istamrari aur dawaam ke liye aata hai.

Ab qareen se hum yeh kehna chahenge ki Imam Ahmad bin hanbal ke Muamal bin ismail ke alfaaz par gaur kare.Imam Ahmad bin hanbal kehte hai: “Muamal Kaana Yukhti”.

Qareen se guzarish hai ki gaur se zaraa yahan Imam Ahmad ke jarh qaul ko dekhe isme mein bhi lafz “Kaana” aaya hai.

Toh baqaul gairmuqallidin ke Imam Ahmad bin hanbal r.h ki jarh ka tarjuma yeh hoga : “Muamal bin ismail hamesha galti karte thai”

Khud gairmuqallidin ke usul se yeh baat sabit hoti hai Muamal bin ismail kaseer ul khata thai yaani kasrat se khata karne wale thai.

Agar Bilfarz yeh man bhi le ki Muamal bin ismail ko Imam Ahmad bin hanbal r.h ne bahot mamuli galti karne wala bataya hai fir bhi Kifayatullah sahab ko koi fayda na hoga.Kyuki mamuli galti ka bhi asr taqabul ke waqt zaheer hota hai.Muamal bin Ismail ne ek badi jamaat se hatkar “Ala Sadr” ki gair mqabool zyadati bayan ki hai Hazrat Wail bin Hujr r.d ki hadees mein Jisse ek badi jamaat meinse kisi ne bhi baya nahi kiya jisme Sufyaan sawri r.h ke shagird Abdullah bin al walid hai aur Asim bin kulyab ke shagird hai Imam Shoba r.h Wagaira.jiski tafseel Muamal bin ismail ki munfaridiayt ki bahes mein guzar chuki aur wazeh hota hai ki is hadees mein Muamal bin ismail ne galti ki hai aur apne bure hafize ki wajah se isme “Ala Sadr” ke munkar alfaaz ko badaya diya.Muamal bin ismail zyadati karne mein maroof hai jab apne woh hifz se hadees bayan kare toh.Balki unki kitab mein bhi galtiya thi jisse Imam ibn abi hatim ne apne walid sahab ke hawale se bayan kiya hai Al jarh wa tadeel j8,pg164.Agar kifayatullah sahab ki baat qubul Karli jaaye toh bhi Hazrat Wail bin hujr r.d ki hadees munkar hi hogi

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