Kifayatullah Sahab unwan bandhte “Darj e zail aqwal sabit nahi” hai aur kuch jarh ka jawab dene ki koshish karte hai:

1.Imam Shoba ibn al hajjaj rh se mankool hai:

Imam ibn Maeen naakil hai Imam Shoba ne kaha: Imam Shoba inhe (Simak bin Harb) zaef kehte thai [al kamil lil ibn al adi j4/pg541].

Iss jarh ko naqal karne ke baad Kifayatullah Sahab kehte hai “Arz hai ki tazaef sabit nahi hai kyuki Imam ibn Maeen rh ne Imam Shoba se is qaul ki sanad bayan nahi liya hai lihaaza Imam Shoba se is qaul ko naqal karne wala naa maloom hai.”

Jawab no 1:Tamam Muhaddissin ne Aitmaad karte hue Imam Yahya ibn Maeen r.h ke zariye se Shoba r.h ki jarh naqal ki hai Simak bin Harb r.h par.Kisine bhi Imam Shoba r.h ki jarh ka inkaar nahi kiya yeh kehkar ki Imam Yahya ibn Maeen r.h ne sanad nahi bayan ki.

Balki yeh amal se kifayatullah sahab Imam yahya ibn maeen r.h par be-aitmaadi ka sabot de rahe hai ki Imam yahya ibn maeen bas aise hi jarh ko naqal kardiya.balki asma rijal ke chotte se bacche ko bhi pata hai ki Imam yahya ibn maeen r.h is fann ke imam hai.

Imam yahya ibn maeen ke bahot se ustad aise hai jo Imam Shoba ke bade shagirdo mein se hai missal ke taur par Imam Yahya Ibn Saeed al Qattan, Imam Abdur rehman bin Mehdi,Gundar,Affan wagaira.

Jawab no 2:Kifayatullah sahab ka yeh khena ki Imam Yahya ibn Maeen r.h ne Imam Shoba r.h ki jarh ki sanad naqal nahi ki isliye mardood hai.Iska Jawab hum Kifayatullah sahab ko unke hum maslak alim jinse kifayatullah sahab ne badi chah se apni kitan Anwar al Badr ka muqadmah likhaya hai Maulana Irshad al Haq asri ke kalam se hi dete hai.

Maulana Irshad al Haq Asri sahab farmate hai:

“Albatta yeh nakara yaha ek baat kahen bagair nahi reh sakta, Allama mizzi,Allama Ibn jawzi yaa Allama zahabi ho agar aimma mutaqaddimin mein se koi naqd o jarh naqal kare yaa kisi ki tausiq naql kare yaa unke aqwal agar inke mutade awal (yaani phele) ki kitab mein nahi milte toh bila wajh isse inkar durust nahi is inkar ka mantaqi natija yeh hai ki.hum allama mizzi wagaira se zyada mohtat hai aur unhone bila sabot in aqwal ka intesaab aimma ikram ki taraf karke jurm ka irtekaab kiya aur yeh be aitmaadi balki badzani ka misdak hai”. [Anwar al Badr pg 33].Shaikh irshad al haq asri ke is ibarat ne Yeh tamam baatein khud anwaral badr ke muqadmah mein yeh tambeeh kifayatullah sahab ki harkato ko dekhkar.Algaraz Shaikh Irshad al Haq Asri ki ibarat se pata chalta hai ki Imam Yahya ibn Maeen r.h ne Imam Shoba se jo tazaef naqal ki hai usse Radd nahi kiya jaa sakta hai.

Balki Imam Shoba ki jarh ka inkaar karna durust nahi jab dusre maqam par Imam Shoba r.h se Simak bin Harb r.h ki hadees par jarh mawjood hai.

Jawab no 3:Kifayatullah Sanabali ka khud bagair sanad ke qaul se istadlal karna.

Kifayatullah Sahab ka jab khud ka masal aaya toh foran jarh naqal kardi.lekin jab Imam ijli se sufyan sawri rh se bila sanad qaul naqal kiya “Simak ke andar kuch zauf ” taaki is qaul se yeh bataya jaaye ki sufyaan sawri ke nazdeek Simak ke andar halka fulka zauf tha.hum Kifayatullah Sahab se kehna chahenge ki yaha par bhi toh sanad nahi thi toh fir apne yaha par dalil kyu pakdi.Imam ijli ki paidaish galiban 184 hijri ki hai aur Imam sufyan ka inteqal 161 hijri mein hua dono ke darmiyaan 23 saal ka fark hai.yeh ajeeb baat hai jab khud ki baat aayi toh paimana alag aur jab khilaaf baat aayi toh paimana alag.

Jawab no 4: Imam Yahaya ibn Maeen sirf siqah se rwayat karte hai.

Arab ke gairmuqallid alim Abu Hussain Mustafa bin Ismail al Sulemani apni “Ittehaf un Nabil” ki jild 2,pg125 par Imam Yahya ibn Maeen r.h ko unlogo mein shumaar karte hai jo sirf Siqat se riwayat karte thai.

Isse bhi yeh baat wazeh hoti hai ki Imam Yahya ibn maeen jo qaul naqal kiya hai uski sanad sahih hai.

Aage kifayatulah Sahab likhte hai “Bil farz agar is qaul sabit mann le toh Imam Shoba rh ki dusri qaul ki roshni mein isse murad sirf ikrimah wali sanad mein inka zaef hona hai jaisa ki maa qabl zikr kiya gaya hai”

Jawab: humne phele bhi bataya hai ki Imam Shoba rh ne sirf an ikrimah ki sanad mein hi Simak rh par kalam nahi kiya hai balki dusre maqam par bhi jarh ki hai jiski misaal hum apke saamne pesh karte hai

Imam Shoba ne Simak ki hadees ka inkaar bhi kiya hai jo Simak ne musab bin saad se riwayat ki hai[Al Jarh wa Tadeel j1/pg157]

Isi tarah se Imam Shoba ne ,hazrat ibn umar rd ki hades mein bh Simak ki khata batayi jisme woh hadees ko marfu bayan karte hai aur unke alawa tamam log us hadees ko riwayat karne wale mawqufan riwayat karte ha.[Al jarh wa tadeel j1 /pg 158]

Khud gair muqalid Alim wasiullah abbas ne Ilal marifat al rijal ke muqadmah j1/pg27 mein yeh hi hadees bayan ki aur kaha hai ki Shoba ne is hadees mein Simak ki khata batayi.

Isi tarah mam darqutni ne apni al ilal darqutni ke j15/pg366 par umm hani rd ki hadees mein Imam Shoba ne Simak ki khata batayi hai.

Toh sabit hua ki Kifayatullah Sahab ka yeh kehna ki Imam Shoba se sirf ikrimah ki sanad mein hi zaef hai yeh ek dhoka hai aur batil aur mardood hai.

Aage kifayatullah Sahab kehte hai “Simak Imam Shoba ke nazdeek siqah hai aur woh sirf siqah se hi riwayat karte hai”

Jawab: Kifayatullah Sahab aap yeh baat hamesha maante hai yaa fir bas jab matlab ki baat ayi toh maante hai.chale ek do missal pesh karte hai taaki dekhe toh aap in rawiyo ko bhi siqah maante hai ki nahi.

1.yazeed bin abi ziyaad (Tark e rafulyadain ke rawi) [Tehzeeb ul kamal j12/pg 486]

2.jabir jaufi (qirat khalfal Imam ke rawi) [Tehzeeb ul kamal j12/pg 481]

3.usman bin shayba (20 rakat ke rawi) [Tehzeeb ul kamal]

Kifayatullah Sahab se hum kehna chahenge ki kya woh in rawiyo ko siqah maanenge ab ki apke hum maslak logo ne inpar shaded jarh ki hai jaise ke albani Sahab aur zubair ali zai Sahab.

Ab zaraa Kifayatullah Sahab ne jisne apni kitab ka muqadmah likhaya aur unke maslak ke bahot bade Alim shaikh irshad al haq asri Sahab jo isttaluq Apne bayan Zawabit Jarh wa Tadeel ke part 2 jo ki internet par bhi mawjood hai (Yeh bayan kitab ke shqal mein bhi nashr hochuka hai) iss Talluq se bayan karte hai.

Shaikh irshad al haq asri kehte hai “ un rawiyo ke talluq se jinke talluq se kaha jaata hai woh sirf siqah se hi riwayat karte hai……….aage kehte hai “Imam Shoba rh jo is bare mein bade maroof aur mashoor hai.woh khud farmate hai agar mein sirf siqah se hi riwayat karta toh mein fir 3 rawiyo se riwayat nahi karta al majrooheen ne hafiz ibn hibban ne zikr kiya hai issi tarah se yeh qaul tazkirat ul huffaz aur siyar alam al nubula mein Shoba ke tarjume mein bhi yeh hai.lekin khatib Baghdadi r.h ne al kifayah mein yeh hi qaul 3 ki jagah 30 ke lafz ke saath zikr kiya hai (Al kifayah pg 90).Barhaal 3 ho yaa 30 Imam Shoba rh khud farmate haiagar mein sirf siqah se hi riwayat karta toh in hazrat se riwayat nahi karta.kitabo mein yeh bhi hai Imam Shoba rh inke talluq se Imam hakim rh farmate hai Shoba rh ne majhooleen ki ek jamaat se riwayat kiya hai [Marifat al loom al hadees pg 106].lihaaza Shoba ka unse riwayat karna unki tauseeq naa banaa.iske aage hum dekhte hai Imam Shoba ne

1.Ismail bin muslim al hojari

2.Ash ash bin sawar

3.Jabir bin yazeed al jaufi

4.Dawood bin yazeed al aodi

5.Muslim bin atiya

6.Mohammad bin ubaidullah al azrami

In matrook balke baaz ne inpar mutaham aur kizab ka bhi ilzaam lagaya hai.Shaikh albani ne bhi Silasila ahadees e zaefa ki hadees no 881 ke tahet bhi bahot se Imam Shoba ke shuyukh ka zikr kiya hai jo mutaham bil kazzib hai aur woh bil ittefaq zaef hai.” Aakhir mein kehte hai go yeh mashor hai shba sirf siqah se hi riwayat karte hai lekin har har rawi ke talluq se aankhe band karke qubul karna sahih nahi”

Toh yeh baat khud Kifayatullah Sahab ke ghar se aur unke bado se sabit hoti hai Imam Shoba rh jab kisi se riwayat kare toh zaroori nahi woh siqah ho.

Balki Simak ke talluq se toh khud Imam Shoba ki jarh bhi mawjood hai aur deegar maqam par Simak ki hadees par unhone kalam bhi kiya hai.

Toh sabit hua ki Kifayatullah Sahab ka yeh kehna ki Simak Imam Shoba ke nazdeek siqah hai sirf ek dhoka hai aur yeh batil aur mardood hai.

2.Affan bin muslim al bahili ki jarh ke tehqiqi jaiza ka jaiza:-

Affan bin muslim al bahili ne kaha “meine Shoba se suna inhone Simak bin Harb ka aisi baat zikr kiya jo mujhe yaad nahi hai magar unhone Simak par aib lagaya tha”[Al zuafa al kabir lil ukaili j2/pg178]

Iska jawab dete hue Kifayatullah Sahab kehte hai “arz hai ki affan ne Imam Shoba ke asal alfaaz zikr nahi kiya hai lekin dusre zarayi se sabit hai ki Imam Shoba rh ne sirf ikrimah ki sanad mein Simak par aib lagaya hai jaise ki guzishta shutur mein naqal kiya gaya”

Jawab: Kifayatullah Sahab ka yeh kehna ki affan bin muslim kijarh ko sirf ikrimah ki sanad par mehmool kiya jaayega kyuki unhone Imam Shoba ke alfaaz naqal nahi kiye aur dusre zaraye se sabit hai Imam Shoba ne sirf ikrimah ki sanad mein aib lagaya hai bilul galat batil aur mardood hai.humne bhi guzishta shutur mein yeh baat wazeh ki hai ki Imam Shoba ne sirf ikrimah ki sanad mein hi qalam nahi kiya balki uske alawa dusri sanad mein kalam kiya hai.

Imam Shoba ne Simak ki hadees ka inkaar bhi kiya hai jo Simak ne musab bin saad se riwayat ki hai[Al Jarh wa Tadeel j1/pg157]

Isi tarah se Imam Shoba ne ,hazrat ibn umar rd ki hades mein bh Simak ki khata batayi jisme woh hadees ko marfu bayan karte hai aur unke alawa tamam log us hadees ko riwayat karne wale mawqufan riwayat karte ha.[Al jarh wa tadeel j1 /pg 158]

Khud gair muqalid Alim wasiullah abbas ne Ilal marifat al rijal ke muqadmah j1/pg27 mein yeh hi hadees bayan ki aur kaha hai ki Shoba ne is hadees mein Simak ki khata batayi.

Isi tarah mam darqutni ne apni al ilal darqutni ke j15/pg366 par umm hani rd ki hadees mein Imam Shoba ne Simak ki khata batayi hai.

Toh sabit hua ki Kifayatullah Sahab ka yeh kehna ki Imam Shoba se sirf ikrimah ki sanad mein hi zaef hai yeh ek dhoka hai aur batil aur mardood hai.

3.Ibn kharash ki jarh ke tehqiq jaiza ka jaiza:-

Ibn kharash ne kaha : “Simak ki hadees mein kamzoori hai”[Tarikh e Baghdad j9/pg214]

Kifayatullah Sahab ne is jarh ka radd karte hue yeh kaha ki yeh qaul ibn kharash se sabit nahi kyuki iski sanad mein ek rawi “mohammad bin mohammad bin dawood al karjayi” majhool hai.

Jawab:- Ajeeb baat hai gair muqallidin ka ki jab khud ka masla sabit karna hai toh issi sanad se sanad se ek rawi ki tausiq sabit kar rahe hai aur jab baat apne khilaaf hai toh us sanad ka radd kardete hai.

Misal ki taur par Kifayatullah Sahab ke Amir ul momineen fil hadees,Zabai e asr shaikh maulami pata nahi aur kiyne alqaab ke saath inko Nawaz hai.iisi sanad kiska Kifayatullah Sahab radd ka rahe hai yeh kehkar ki iski sanad mein “mohammad bin mohammad bin dawood al karjayi” majhool hai.issi sanad se shaikh maulami Sahab ibn al kharash ka qaul naqal karte hai al Hassan bin al rabbah Abu ali bajli kufi ki Tausiq sabit karne mein.[At tanqeel j1/pg 441]

وقال ابن خراش: «كوفي ثقة»

aur ibn ul kharash ka qaul mukammal sanad se dekhne ke liye dekhe [Tarikh e Baghdad j7/pg 320 raqam 3825]

أخبرنا علي بن طلحة المقرئ أخبرنا محمّد بن إبراهيم الغازي أخبرنا محمد بن محمد بن داود الكرجي حدّثنا عبد الله بن يوسف بن خراش. قَالَ: الْحَسَن بن الرّبيع كوفي ثقة

4.Saleh bin mohammad jazri ke jarh ke tehqiqi jaiza ka jaiza :-

Imam saleh bin mohammad jazri ne kaha:”Simak bin Harb ko zaef kaha jaata hai”[Tarikhe Baghdad j9/pg 214]

Is jarh ko naqal karne ke baad Kifayatullah Sahab kehte hai “Arz hai ki yeh mujmal qaul hai aur inhe (Simak) ko zaef kehne walo ke qaul mein yeh tafsir mawjood hai ki inko zaef sirf ikrimah se marwi wali sanad ke saath hai”

Jawab: Kifayatullah Sahab ka yeh kehna ki Simak ne khaas ikrimah ki hadees mein galti karte thai sirf ek dhoka hai kyuki humne phele bata chuke hai ki Simak rh ne gair ikrimah ki sanad mein bhi galti karte thai.

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