Seene par haath bandhne wali Hulb Tai R.D ki Musand e Ahmad mein Mawjood Hadees Zaef hai (Part 5)
At Tehqiq Ibn jawzi se “هَذِهِ عَلَى” ki zyadati par firqa ahle hadees ke alim Kifayatullah sanabali ko jawab.
At tehqiq ki hadees ka Tehqiqi jaiza
Kifayatullah Sahab allama naimwi ko jawab dete hue kehte hai “Arz hai ki musnad e ahmad ki riwayat mein jo “Hazizhi” hai iske andar dono haatho ka zikr shamil hai kyuki namaz mein dono haath ek saath hi bandhe jaate hai,isliye ek ke zikr mein dusre ka zikr bhi lazimi taur par shamil hai.niz ek hadees dusri hadees ki tashreeh hoti hai jaise ki muhadissin aur khud ahnaf ki tashreehat naqal ki jaa chuki hai dekhiye safaa 112
Aur ibn jawzi ki riwayat ke alfaaz bhi pesh kiye jaa chuke hai jisme hai “يَضَعُ هَذِهِ عَلَى هَذِهِ على صَدره” (is haath ko is haath par rakhkar sine par rakhte thai)[At tehqiqi fi masail al khilaf j1/pg338 isnad sahih]
Yeh lijiye janab isme “هَذِهِ عَلَى هَذِهِ” yaani dono haatho ka zikr hai aur iske baad “على صَدره”ka bhi zikr hai.
Isse wazeh hogaya ki musnad e hamad ki riwayat mein mazkoor “هَذِهِ” mein dono haath murad hai isliye “صَدره “ ko dusra haath banana ke liye isse “هَذِهِ” banana ki zaroorat nahi hai”[Anwar al badr pg 116]
Jawab:- Kifayatullah Sahab ne “هَذِهِ” ko is hadees mein do haath hai sabit karne ki puri koshish ki hai jiske liye unhone Imam jawzi ki kitab “At tehqiq fi masail al khilaaf” se ek hadees bhi pesh ki hai.inshallah hum us hadees ka jawab dene se phele hum lafz “هَذِهِ” par aur usse Kifayatullah Sahab ke peshwa aur hum maslak hazrat kya maana lete hai batana zaroori hai.
Gair muqalid hazarat “musaafa” yaani haath milane ke masle mein yeh hi lafz “هَذِهِ عَلَى” se maana lete hai “Ek Haath” is talluq se hum gairuqallid ulama ki ibarato ko dekhte hai.
Kifayatullah Sahab ke peshwa aur allama shaikh abdur rehman mubarakpuri jinhone Wail bin hujr se seene par haath bandhne wali hadees ke liye ek sahih sanad ko ghada tha apni kitab abkar al minan mein.Allah aise kazzabo se bachaye
Abdur rehman mubarakpuri Sahab apni kitab “Al maqalat al husan fi sunnat al musafah bil yadain al yumna” jo musaafe ko ek haath se karne par likhi gayi thi. Uske
I. pg no 157 pheli hadees.
II. pg no 166 aathvi hadees,
III. pg 167 dusvi aur gyarvi hadees mein
“yadehi hazihi alai” ka tarjuma “is ek haath” se kiya hai.
2.Shaikh jalalluddin qasmi apni kitab “Rafaa shukuk aw awhaam 12 masail bees lakh inaaam ke pg 39 par likhte “هَذِهِ” qarina saarifa hai ki ek hi haath murad hai aur ek hi hateli murad hai”.
Apni dusri kitab “Ahsan ul jidal ba jawab raah e aitedaal ke pg no 191 par likhte hai “is hadees mein gaur karajaye “yaadeyi hazihi” (mera yeh haath) iska tarjuma “mere dono haath”bilkul nahi ho sakta hai balki “mere dono haath” ke liye “yadayya Hathaine” ke siwa kuch nahi ho sakta” aur fir pg no 192 par ek hadees naqal ki hazrat anas bin malik rd ki jisme “عَلَى هَذِهِ” ke alfaaz hai aur iska tarjuma karte hue likhte hai “Apne is haath ” yahan par bhi jalaluddin qasmi Sahab ne “عَلَى هَذِهِ” ka uska maana ek haath liya”
Yeh toh humne chand misale hi pesh ki hai jahan par “ هَذِهِ عَلَى” ka tarjuma aur mane gair muqalid ne ek haath kiya hai hai aur maana aise aur bhi misale inki kitabo se di jaasakti hai.tajjub ki baat hai jab lafz هَذِهِ عَلَى musaafe mein aata hai toh wahid ka sigah aur isse sirf ek haath murad kehkar gair muqalllidin shor machete hai lekin jab yeh lafz هَذِهِ عَلَى ka seen par haath bandhne ki hadees mein aaya toh usse do haath murad hogaye waah Kifayatullah Sahab.yeh kaisi dogly policy hai.lene ke baatt alag aur dene ke baatt alag allah aisi dogly policy se bacchaye.
Tehqiq ibn Jawzi ki hadees mein “هَذِهِ عَلَى هَذِهِ” hai yaa fir sirf “هَذِهِ”? ji haan yahan sirf “هَذِهِ” hai.
Aage Kifayatullah Sahab kehte hai “Aur ibn jawzi ki riwayat ke alfaaz bhi pesh kiye jaa chuke hai jisme hai “يَضَعُ هَذِهِ عَلَى هَذِهِ على صَدره” (is haath ko is haath par rakhkar sine par rakhte thai)[At tehqiqi fi masail al khilaf j1/pg338 isnad sahih]
Yeh lijiye janab isme “هَذِهِ عَلَى هَذِهِ” yaani dono haatho ka zikr hai aur iske baad “على صَدره”ka bhi zikr hai.
Isse wazeh hogaya ki musnad e hamad ki riwayat mein mazkoor “هَذِهِ” mein dono haath murad hai isliye “صَدره “ ko dusra haath banana ke liye isse “هَذِهِ” banana ki zaroorat nahi hai”[Anwar al badr pg 116]
Jawab:-At tehqiq ki hadees jisme lafz” يَضَعُ هَذِهِ عَلَى هَذِهِ على صَدره” (is haath ko is haath par rakhkar sine par rakhte thai)[At tehqiqi fi masail al khilaf j1/pg338] aaye hai uski sanad khud musnad e Ahmad kitab ki sanad hai.Imam ibn jawzi rh ne khud un tak jis sanad se musnad e Ahmad pahuchi hai uski sanad bayan ki apni dusri kitab “جامع المسانيد” ke j1 pg 6 par yeh hi sanad ……………………..
Imam ibn jawzi->ibn ul Hussain->ibn ul muhzib->ibn ul malik al qatayi->Abdullah bin Ahmad->Imam ahamd.
Ab issi kitab mein hadees no 6668 ke tahet issi hulb at tai rd ki hadees ko laaye hai aur wahan par “هَذِهِ” sirf hazihi ke lafz yaani sirf ek martaba hi woh alfaaz naqal kiye hai.isse wazeh hojatta hai ki Imam ibn jawzi rh ke pass yeh hadees sirf ek martaba “هَذِهِ” ke alfaz ke saath pahuchi thi.
Ibn jawzi rh ke alawa bhi jin muhaddsin ne is hadees ko naqal kiya hai sirf ek martaba “هَذِهِ” ke lafz ko naqal kiya hai jaise Imam ibn kaseer rh ,Imam ibn hajr rh wagaira
1.Imam ibn kaseer:-[jami al masneed wa sunan j8/pg 366]
10568- حدثنا يحيى بن سعيد، عن سفيان، حدثنى سماك، عن قبيصة بن هلب، عن أبيه. قال: رأيت رسول الله — صلى الله عليه وسلم — ينصرف وعن شماله ورأيته يضع هذه على صدره، وصف يحيى اليمين على اليسرى فوق المفصل
2.Imam ibn hajr asqalani:-[ Al atraf musnad Imam Ahmad jild 5 page 434 aur fath al bari ]
Yaa fir jinhone Imam Ahmad ki musand par kaam kiya yaani matbua nushke printed addition un tamam logone bhi sirf ek martaba “هَذِهِ” lafz istemal kiya hai.
1.Shaikh Ahmad bin abdur rehman bin mohammad:-[Fath al Rabbani j3pg 172 hashiya no 3 bhi dekhiye]
2.Allama ahmed shakir:- Allama ahmed shakir ki tehqiq se nasr yaani chappi hui musnad e Ahmad bhi at tehqiq wali sanad hai [dekhiye j1/pg165] usme bhi sirf ek martaba ka zikr hai[dekhiye hadees no 21864]
3.Shaikh shoaib arnaut:-shaikh shoaib arnaut ki tehqiq se bhi chappi hui musnad e Imam Ahmad ki sanad woh hi at tehqiq ibn jawzi wali sanad hai [dekhiye j1 pg 177]
أَخْبَرَنَا الشَّيْخُ أَبُو الْقَاسِمِ هِبَةُ اللهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْوَاحِدِ بْنِ أَحْمَدَ بْنِ الْحُصِينِ الشيَّبْاَنِيُّ قِرَاءَةً عَلَيْهِ، وَأَنَا أَسْمَعُ، فَأَقَرَّ بِهِ، قَالَ: حَدَّثَنَا أَبُو عَلِيٍّ الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ التَّمِيمِيُّ الْوَاعِظُ، وَيُعْرَفُ بِابْنِ الْمُذْهِبِ، قِرَاءَةً مِنْ أَصْلِ سَمَاعِهِ، قَالَ: أَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ جَعْفَرِ بْنِ حَمْدَانَ بْنِ مَالِكٍ الْقَطِيعِيُّ، قِرَاءَةً عَلَيْهِ، قَالَ حَدَّثَنَا أَبُو عَبْدِ الرَّحْمَنِ عَبْدُ اللهِ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ حَنْبَلٍ، قَال
wahan bhi sirf ek martaba “هَذِهِ” ka lafz hi mawjood hai.dekhiye hadees 21967
toh pata chala ki tamam logone yeh hi sanad se hadees naqal ki hai magar kisne bhi “هَذِهِ عَلَى هَذِهِ” ko naqal nahi kiya.
At tehqiq fi masail al khilaaf par tanqeeh yaani safai karte hue Imam ibn abdul hadi rh ne kitab likhi tanqeeh ut tehqiq aur mam zahabi ne bhi tanqeeh likhi hai Imam ibn jawzi ki kitab at tehqiq par in dono hazrat ne apni kitab mein likha hai jahan bhi Imam jawzi rh ne kami yaa zyadati hai usse sahih karenge.
Imam ibn abdul hadi rh [Tanqeeh at tehqiq j2/pg 143 hadees no 664]
664- الحديث الثَّاني: قال أحمد: ثنا يحيى بن سعيد ثنا سفيان قال: حدَّثني سماك عن قبيصة بن هلب عن أبيه قال: رأيت رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يضع هذه على صدره. ووصف يحيى: اليمنى على اليسرى، فوق المفصل
Imam zahabi [tanqeeh at tehqiq j1/pg 139]
لثَّوْريّ وَغَيره، نَا سماك، عَن قبيصَة بن هلب، عَن أَبِيه: “ رَأَيْت رسولَ اللهِ يضعُ هَذِه على صَدره — ووصفَ يحيى القطانُ اليمنَى على اليسرَى فوقَ المفصلِ “.
dono hazrat ne hulb at tai ki hadees naqal ki lekin sirf ek martaba hi “هَذِهِ” le alfaaz ko naql kiya naa ki “هَذِهِ عَلَى هَذِهِ” ke lafz ko zikr kiya.
Ab isse pata chalta hai ki in dono kibaar muhaddsin ne Imam ibn jawzi ki kitab mein zyadati dusri martaba “هَذِهِ عَلَى” ka inkaar kiya hai apni kitab mein naa naqal karke.
Khud ummul kitab yaani musnad e Ahmad ke andar hi dusre martaba “هَذِهِ” ke alfaaz nahi hai toh fir naqal karda kitab ki taraf kyu ruju kiya jaayega.kifaatullah Sahab ka yeh kehna ki ek hades dusri ades ki tasreeh hoti hai aur “At tehqiq ” ki hadees musnad e Ahmad ki hadees ki tasreeh kar rahi hai mahez ek dhoka hai kyuki “At tehqiqi” ki hades koi dusri hadees nahi hai balki musnad e Ahmad kitab ki hi sanad hai.jaise Imam ibn jawzi rh ne khud apn kitab “Jami Al Masanid jild 1/pg 6” par apne tak musnad e Ahmad ki sanad bayan ki hai.
Imam ibn jawzi->ibn ul Hussain->ibn ul muhzib->ibn ul malik al qatayi->Abdullah bin Ahmad->Imam ahamd.
Toh pata chala ki dusri martaba “هَذِهِ” ke lafz ko kisine badaya hai jo matn mein nahi tha.
Jawab no 2:Hamari ye baat ki At tehqiq mein dusri martaba “هَذِهِ” ka lafz kisine bada diya iske liye hum At tehqiq ke qadeem aur jadeed makhtuto ko pesh karte hai jinke andar dusri martaba “هَذِهِ عَلَى” lafz mawjood nahi hai sirf “هَذِهِ” ka lafz mawjood hai.
Qariin hum apke saamne at tehqiq ibn jawzi ke makhtute ko pesh karte hai jisse dekhkar aapko aur bhi wazeh hojayega ki “هَذِهِ عَلَى” ki zyadati yeh ek khata hai aur isse kisine bada diya apni taraf se.
Makhtuta no 1:-At tehqiq ibn jawzi ke do matbua nushke hai ek hai maktaba ibn abdulbarr jiski editing dr.qalaji ne ki hai aur dusra nushka hai darul kutub ilmiya jiski editing mas’ad al hussaini ne ki hai. darul kutub ilmiya jiski editing mas’ad al hussaini uske j1,pg 16 par ek makhtute ka zikr aur issi tarah maktaba ibn abdulbarr jiski editing dr.qalaji uske j0,pg 98 in dono hazrat ne darul qutub al misriya jisse darul kutub al qawmiya bhi kaha jaata hai waha par mawjood At tehqiq ibn jawzi ka sabse purana nushka istemal kiya gaya jisse 624 hijri mein likha gaya tha.iss Kadeem nushke mein “هَذِهِ عَلَى” ki zyadati wale lafz mawjood nahi.
note: is makhtute ki photofilm mawjood hai madina university.yeh wahan se liya gaya hai.
Makhtuta no 2:-Issi tarah se maktaba ibn abdulbarr se chappi At tehqiq ke mAbua nushke mein ek aur nushka istemal kiya gaya hai Maktaba zahiriya,damishq mein mawjood makhtute ko aur is makhtute mein bhi “هَذِهِ عَلَى” ki zyadati wale lafz mawjood nahi.
Makhtuta no 3:- teesra makhtuta mawjood hai maktaba Riyadh mein usme bhi “هَذِهِ عَلَى” ki zyadati wale lafz mawjood nahi.
Qariin ab teen teen makhtute mein yeh lafz mawjood nahi hai.upar guzar cuka hai ki khud ummul kitab musnad e Ahmad mein bhi yeh “هَذِهِ عَلَى” ki zyadati wale lafz mawjood nahi hai.issi tarah se humne aur bhi bahot si dalil di hai jo upar guzar chuki hai.
Agar fir bhi koi ispar israr kare ki yeh dusri martaba “هَذِهِ” ki zyadati sabit hai toh fir humara sawal hai ki kis wajah se fir musannaf ibn abi shayba mein Tahta surrah yaani naaf ke neeche haath bandhne ka aap log inkar karte hai.Kifayatullah Sahab ne khud apni kitab anwar al badr mein tahta surrah ki zyadati gair mautbar hai batane ke liye musannaf ke matbua nuske jinme “Tahta Surrah” ke lafz mawjood nahi istemal kiya hai.Humne musnad e Ahmad ke Qalimi nuskho yaani Makhtutat ,matbua nushke,musnad par likhi hui kitab jisme ibn jawzi ki khud ki kitab hai Jami al masaneed,Imam ibn kaseer ki jami al masaneed aur ibn hajr asqalani ki Al atraf aur fath al bari aur kitab fath al rabani se bataya hai ki kitab At tehqiq ke andar dusri martaba “هَذِهِ” mawjood nahi hai.
Agarche Kifayatullah Sahab ki baat maan bhi le ki “هَذِهِ” ki zyadati At tehqiq mein mawjood hai unhe koi fayda nahi dega.Kifayatullah Sahab ke Zahabi e asr Shaikh Maulimi fatrmate hai Ibn ul muhzib ke talluq se (At tehqiq ki hadees ke rawi) ki woh Mutqeen nahi hai aur yeh bhi farmate hai ki kitab musnad e Ahmad aur zuhad ke alawa ki hadees mein agar woh taffarud ikhtiyaar kare toh hujjat nahi.Yeh hadees musnad e ahmad aur zuhad imam ahmad ke alawa wali kitab hai.
Shaikh Kifayatullah ke Zahabi e asr Shaikh Maulimi ka ibn muhzib ke talluq se kya kehna hai.
1.ibn muhzib mutqeen nahi hai:
ولكنه يدل على أن ابن المُذْهِب لم يكن بمتقن
yeh is baat par dalalat karta hai ki ibn muhzib mutqeen nahi thai.(al tankeel 1 pg 446)
2. قول الخطيب «وليس بمحل للحجة» فحاصله أنها لا تقوم الحجة بما يتفرد به، وهذا لا يدفع أن يعتمد عليه في الرواية عنه من مصنف معروف: (المسند) و (الزهد)
Khateeb Baghdadi rh ka qaul «وليس بمحل للحجة» (yaani woh haujjat pakade layk nahi hai ) unke is jumle ka haasil yeh hai us riwayat se hujjat qaym nahi hogi jiske riwayat karne mein woh munfarid ho, aur yeh is baat se nahi rokhta hai ke koi maroof kitab jaese ke musnad or zuhad un se riyawayat karne me unpar etmaad kiya jaaye.(Al tankeel j1 page 445).
Yeh Kitab At tehqiq Ibn jawzi ki hai.
In tamam baato se pata chala ki at tehqiqi ki hadees mehfooz nahi hai aur isme bahot si khata hai aur sanadan yeh hadees zaef hai aur hazihi ka lafz khata hai rawiyo ki.
