Imaam Muhammad (Rahimahullah) Per Muhaddiseen Ki Juroohaat Ke Jawaabaat Part1

Bismillāhir Rahmānir Raheem (14-04-2016)

MUKHTASAR TA’RRUF:

Imām Muhammad (rahimahullah) FIQH HANAFI ke Azeem Sapoot aur Imām Al-A’zam Fil Fuqaha’ Abu Haneefa Nu’mān bin Sābit (rahimahullah) ke Maayaa-Naaz Shāgird hain. Aap ka Ye Azeem Kārnāmah hai ke Aap ne FIQH HANAFI ko  KITABI SOORAT me likh kar Poori Dunya ko Is se Roushanās karwāya. Ummat-e-Muhammadiya ki Aksariyat ka isi per amal hai.

Aap ki Wilādat Saheeh Qaul ke mutābiq 132 Hijri aur Wafāt 189 Hijri hai…

Aap ki FIQH HANAFI per likhi hui Mash’hoor Kitābo’n me shāmil hain:
1. Jāmi’ Sagheer
2. Jāmi’ Kabeer
3. Siyar Sagheer
4. Siyar Kabeer
5. Al-Mabsoot (Kitāb Al-Asl)
6. Al-Ziyādāt
7. Kitāb Al-Hujjah ala Ahlul Madeenah
8. Kitāb Al-Aasaar
9. Al-Muwatta
10. Al-Iktisāb wagherah

Guzishtah chand Saalo’n se Ghair-Muqallid Zubair Ali Zai aur Us ke Hawāriyo’n ne Imām Abu Haneefa wa Sāhibeen Abu Yusuf wa Muhammad (rahimahumullah) ko Tanqeed ka Nishāna bana rakha hai. Aur Tanqeed ka Maqsad zāhir hai ke Logo’n ke Dilo’n se In A’immah ka Ihtirām nikal jaaye aur log FIQH HANAFI per Amal ko Tark kar dei’n…

Zubair Ali Zai ne Imām Muhammad (rahimahullah) per Kul 10 Muhaddiseen se Juroohaat peish ki hain… Hum Un Juroohaat ka Tafseeli wa Tehqeeqi Tajziyah pesh karte hain…

(I):.. YAHYA BIN MA’EEN (RAHIMAHULLAH) KI JUROOHAAT AUR UN KI HAQEEQAT:

::– (JARAH# 1) –::

Ghair-Muqallid Zubair Ali Zai ne likha: “Imām Abu Zakariyya Yahya bin Ma’een bin Aun Al-Baghdādi (rahimahullah) ne farmāya: JEHMI KAZZAAB Ya’ni Muhammad bin Al-Hasan Jehmi Kazzāb hai.
[Kitāb Az-Zu’afa Lil Uqayli (rahimahullah), Jild: 4/ Safha: 52, Sanadihi Sahih; Lisān Ul Meezān 5/122; Doosra Nuskhah 6/26: Aur Us me hai: Abbās Ad-Dauree, aur Ad-Dauree Siqah, Mash’hoor hain To Sanad Saheeh hai]

[Māhnāma Al-Hadees, No. 55/ Safha: 13]

::– (AL-JAWAAB) –::

Yahya bin Ma’een (rahimahullah) ki Ye Jarah Kayi wujoohaat ki bina per Qābil-e-Qubool nahi hai..

(1):.. ABBAS BIN MUHAMMAD KI MUTĀBI’AAT KI HAQEEQAT:

➤ Muhammad bin Ahmed al-Asfari MAJ’HOOL hai. Lihāza Jarah Mardood hai. [Al-Majroheen of Ibn Hibbaan (2/276)]

➤ Muhammad bin Sa’d al-Awfee ke baare me Khud Zubair Ali Zai ne iqrār kiya hai ke Wo Khud Za’eef hain aur un tak Sanad bhi Za’eef hai. [Taareekh Baghdaad (2/180), Al-Kaamil of Ibn Adee (6/2193)]

➤ Nasr bin Muhammad al-Baghdaadi MAJ’HOOL (Na-Ma’loom) hai lihāza Ye rivāyat Za’eef hai. [Taareekh Baghdaad (133/449)]

➤ Ad-Daaraqutni ke baare me Khud Zubair Ali Zai ne iqrār kiya hai ke Imaam Yahya ibn Ma’een se mile hi nahi. Lihāza Ye rivāyat bhi Za’eef hai. [Sawalaat al-Barqaani (468); Taareekh Baghdaad (2/181)]

In me se Ek rivāyat bhi Muttasil aur Saheeh Sanad se sābit nahi Isiliye Zubair Ali Zai ko kehna pada: “Sahih sanad ke ba’d in Mutaabi’aat ki Koi Zaroorat nahi.” [Safha: 14]

(2):.. MUHAMMAD AL-BASRI YA MUHAMMAD AD-DAUREE..?

➤ Ibn Hajar Asqalāni (rahimahullah) ne Is ki Sanad me Muhammad bin Abbās Al-Basri ke bajāye Muhammad bin Abbās Ad-Dauree naqal kiya hai Jis ka Iqrār Khud Zubair Ali Zai ne bhi kiya hai.

ﻭﺫﻛﺮﻩ ﺍﻟﻌﻘﻴﻠﻲ ﻓﻲ ﺍﻟﻀﻌﻔﺎﺀ ﻭﻗﺎﻝ : ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺻﺪﻗﺔ ﺳﻤﻌﺖ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺪﻭﺭﻱ ﻳﻘﻮﻝ : ﺳﻤﻌﺖ ﻳﺤﻴﻰ ﺑﻦ ﻣَﻌِﻴﻦ ﻳﻘﻮﻝ : ﺟﻬﻤﻲ ﻛﺬﺍﺏ .

Dekhye: [Lisānul Meezān, Raqam# 6641]

(Darul Kutab Ilmiyah, Beirut) aur (Darul Samee’i, Saudi Arabia) se Kitāb [Az-Zu’afa Al-Kabeer Lil Uqayli] shaaya’ hui hai Jis ki Sanad Yu hai.

ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺻﺪﻗﺔ ، ﻗﺎﻝ : ﺳﻤﻌﺖ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺒَﺼْﺮﻱ ﻳﻘﻮﻝ : ﺳﻤﻌﺖُ ﻳَﺤْﻴَﻰ ﺑﻦ ﻣﻌﻴﻦ ، ﻳﻘﻮﻝ : ﻣﺤﻤﺪ ﺟﻬﻤﻲ ﻛﺬﺍﺏ

Magar [Az-Zu’afa Al-Kabeer] ke Mukhtalif Makhtootaat me Abbās bin Muhammad Ya Abbās bin Muhammad Ad-Dauree aaya hai.

Scan: [Az-Zu’afa Lil Uqayli (rahimahullah); Darut Taaseel 3/ 454]

image

Scan: [Az-Zu’afa Lil Uqayli (rahimahullah); Daar Ibn Abbās 5/238]

image

Saheeh Ye hai ke is Jarah ko rivāyat karne waale Abbas Ad-Dauree hain na ke Abbās Al-Basri. (Wallāhu A’lam)

(3):.. ABBAS AD-DAUREE KI KITAAB ME YE JARAH MAUJOOD NAHI:

Abbas Ad-Dauree ne Yahya bin Ma’een (rahimahullah) se Jo Kitāb rivāyat ki hai Ya’ni [Tāreekh Yahya Ibn Ma’een] me Ye Jarah sirey se maujood nahi.

Albattah itna zaroor mazkoor hai..

ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺸﻴﺒﺎﻧﻲ ﻟﻴﺲ ﺑﺸﻲﺀ

“Muhammad bin Hasan Shaybāni Kuch cheez nahi hai.” [Tāreekh Yahya bin Ma’een, Raqam# 1770]

Is Jarah ki haqeeqat hum (Jarah #2) ke Jawāb me bayān karenge. (In sha Allah)

(4):.. MUHAMMAD GHAIR-MUT’AYYAN HAI:

Jarah me sirf itna likha hua hai “Muhammad Jehmi Kazzab hai” magar is Muhammad se kaunsa raavi muraad hai is ka ta’yyun nahi kiya gaya.

Agar maan lei’n ke Muhammad bin Hasan muraad hain to phir sawaal ye hai ke Ibn Ma’een (rahimahullah) ne kis Muhammad bin Hasan ko Kazzāb kaha hai.?

Jab [Tāreekh Yahya bin Ma’een ba-rivāyat Abbās Ad-Dauree] ka mutaali’a kiya gaya to ma’loom hua ke Ibn Ma’een (rahimahullah) ne Kul 4 Muhammad bin Hasan ke baare me Kalām kiya hai Jinme se sirf dono per KIZB ki Jarah ki hai.

(i):.. Muhammad bin Hasan Zabaalah Al-Makhzoomi….. ( وكان كذابا ) [Tāreekh Yahya bin Ma’een, Raqam# 1060]

(ii):.. Muhammad bin Hasan bin Abi Yazeed….. ( يكذب ) [Tāreekh Yahya bin Ma’een, Raqam# 1808]

(iii):.. Muhammad bin Hasan Shaybani ke baare me sirf itna kaha: ( ليس ﺑﺸﻲﺀ )

(iv):.. Muhammad bin Hasan Hamdāni ke baare me likha: “Siqah Nahi hai” [Tāreekh Yahya bin Ma’een, Raqam# 1686]

➤ Hāfiz Ibn Nāsiruddin (rahimahullah) Ek Hadees ko rivāyat karne ke ba’d likhte hain:

فمحمد بن الحسن هذا : ليس الشيباني فقيه العراق، إنما هو محمد بن الحسن بن زبالة المخزومي المدني، وقد روى عن مالك اضرابه، لكنه كذاب، فيما قاله أبو داود .

“Is SANAD me MOHAMMAD BIN HASAN se muraad Imām MOHAMMAD BIN HASAN SHAYBANI (rahimahullah) nahi hain Jo IRAAQ ke Faqeeh hain balke Ye MOHAMMAD BIN HASAN ZABAALAH AL-MAKHZOOMI AL-MADANI hai. Is ne Imām MAALIK (rahimahullah) aur Un ke Mu’aasireen se rivāyat ki hai Lekin Ye KAZZAAB hai jaisa ke Imām ABU DAWOOD (rahimahullah) ne farmāya hai.” [Ithāfus Sālik Ba-ruvāth ‘an Imām Mālik, Safha: 289; Maktabah Islāmiyah]

Jehmi wa Kazzāb ki Jarah ko Muhammad bin Hasan Shaybāni ke baab me naqal karna Ye Hāfiz Uqayli (rahimahullah) ki apni Faham (samajh) aur Tasaameh hai kyonke Yahya bin Ma’een (rahimahullah) ki Khud ki Kitāb me Muhammad bin Hasan Shaybāni (rahimahullah) per KAZZAAB ki Jarah nahi hai aur ba’d waalo’n ne Hāfiz Uqayli (rahimahullah) ki Taqleed me is Jarah ko Muhammad bin Hasan (rahimahullah) ke baab me naqal kar diya hai.

Mazeid KIZB hamesha Bi-ma’na JHOOTA nahi hota balke Kabhi is ka Itlāq KHATA’ (Ghalti) per hota hai aur Kabhi is ka Itlāq BID’AT per hota hai.

(5):.. LAFZ KAZZAAB KABHI KHATA’ PER BOLA JAATA HAI:

➤ Zubair Ali Zai ke Mamdooh Shaykh Ghair-Muqallid Irshād Al-Haq Asri ne likha ke Maulāna Zafar Ahmed Marhoom (rahimahullah) ne likha hai: 

ﻗﺎﻝ ﺍﻟﺼﻴﺮﻓﻲ : ﻭﻛﺬﺍ ﺇﺫﺍ ﻗﺎﻟﻮﺍ ﻓﻼﻥ ﻛﺬَّﺍﺏ ﻻ ﺑﺪ ﻣﻦ ﺑﻴﺎﻧﻪ ،
ﻷﻥَّ ﺍﻟﻜﺬﺏ ﻳﺤﺘﻤﻞ ﺍﻟﻐﻠﻂ ﻛﻘﻮﻟﻪ ﻛﺬﺏ ﺃﻱ غلط ﺃﺑﻮ ﻣﺤﻤﺪ

“Allamah Seirfi (rahimahullah) ne kaha ke Is tarah Jab wo Ye kehte hain  FALA’N KAZZAAB to Is ki wizāhat Zaroori hai kyonke KIZB, Khata’ ka Ehtemāl rakhta hai Jaisa ke kaha gaya hai: KIZB ABU MUHAMMAD Ya’ni Abu Muhammad ne Ghalti ki hai.”

Allāmah Zehbi likhte hain:

ﻓﺄﻣﺎ ﻗﻮﻝ ﺍﻟﺸﻌﺒﻲ : ﺍﻟﺤﺎﺭﺙ ﻛﺬﺍﺏ ، ﻓﻤﺤﻤﻮﻝ ﻋﻠﻰ ﺃﻧﻪ ﻋﻨﻰ ﺑﺎﻟﻜﺬﺏ ﺍﻟﺨﻄﺄ

“Raha Imām Sha’bi (rahimahullah) ka Qaul ke Hāris Kazzāb hai to Ye is per mehmool hai ke Unhoney KIZB se KHATA’ murād li hai.” (Siyar A’lām An-Nubala, 4/153)

Shaykh Abu Ghudah (rahimahullah) ne Allāmah Al-Yamāni ki AR-RAUZ AL-BĀSIM (Jild: 1/ Safha: 82) ke hawāle se likha hai:

ﺃﻥّ ﻟﻔﻈﺔ ﻛﺬّﺍﺏ ﻗﺪ ﻳﻄﻠﻘﻬﺎ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺘﻌﻨّﺘﻴﻦ ﻓﻲ ﺍﻟﺠﺮﺡ ﻋﻠﻰ ﻣﻦ ﻳﻬﻢ ﻭﻳﺨﻄﻰﺀ ﻓﻲ ﺣﺪﻳﺜﻪ .

“Ke bohat se Mutashaddideen Jarah me Raavi ke Hadees me WEHAM wa KHATA’ per KAZZAAB ka Itlāq karte hain.” (Hāshya Rafa’ wa Takmeel, Safha: 168)

Dekhye: [Tanqeehul Kalām az Irshād Ul Haq Asri, Safha: 245-246]

Ghair-Muqallid Zubair Ali Zai aur Un ke Hawaari KIZB ka AAM Itlāq karna chahte hain to Un per Lāzim hai ke Wo KIZB ka Sabab bayān karei’n..?

(6):.. LAFZ KAZZAAB KABHI BID’AT PER BOLA JAATA HAI:

➤ Ghair-Muqallid Aalim Irshādul Haq Asri likhte hain: “Kazzāb ka lafz kabhi Raavi ki Bid’at ki taraf Ishārah hota hai jaisa ke Imām Yahya Qattān (rahimahullah) ne Abdul Majeed bin Abdul Azeez ko KAZZAAB kaha hai.” (Al-Mu’arifah Wa Tāreekh Lil Faswi, Jild: 3/ Safha: 52) [Tanqeehul Kalaam, Safha: 246]

Yahya bin Ma’een (rahimahullah) ki Jarah me maujood lafz “JEHMI” is baat ki taraf Ishārah hai ke Un ka KAZZAAB kehna BID’AT ki wajah se hai Na ke RIVĀYAT-E-HADEES ki bina per…

➤ Khud Zubair Ali Zai ne likha hai: “Rivāyat-e-Hadees me asal baat Raavi ki ADĀLAT aur Us ka ZABT hai, Us ka BID’ATI maslan Murji’, Shia’, Qadri WAGHERAH hona chanda’n muzr nahi hai aur Jis Raavi ki Adālat sābit ho jaaye Us ki rivāyat Maqbool hai agarchah Us ki BID’AT ko ba-zāhir Taqwiyat hi pohanchti ho.” [Shumāra Al-Hadees: 2/ Safha: 9]

Neiz likha: “Ahl-e-Bid’at ki rivāyāt SAHEEHAIN (Saheeh Bukhāri wa Saheeh Muslim) me maujood hain.” [Shumāra Al-Hadees: 33/ Safha: 10]

Agar bil-farz Imām Muhammad (rahimahullah) JEHMI bhi the to is se Un ki Adālat wa Siqāhat per Kya Farq padega..?

Tanbeeh: Yaad rahe Jarah me Muhammad Ghair-Mut’ayyan hai.

(7):.. KYA IMAAM MUHAMMAD (RAHIMAHULLAH) JEHMI THE..?

Aaj kal Ghair-Muqallideen (Naam Nihaad) Ahl-e-Hadees ki taraf se Jaisa ke Mushāhid hai har Qism ke Hathkando ke zarye’ A’imma-e-Ahnāf ki Shaan Musalmāno ke sāmne Ghataane ki Koshish ki Ja rahi hai Jis me Allah ke Fazl-o-Karam se Unhei’n Abhi tak Na-Kaami ka Saamna hi hua hai Lekin Ye Log phir bhi bhool jaate hain ke Sadiyo’n se jale In CHARAAGHO’N ko Phoonko se nahi bujhāya ja sakta aur aaye roz Naye Ilzāmāt aur Tāreekh ke Murdah Fitno ko dobārah Zindah karne ki Hattul Imkān Koshish karte rehte hain.

➤ Hāfiz Ibn Hajar Asqalāni (rahimahullah) likhte hain:

ﺍﻟﺠﻬﻤﻴﺔ ﻣﻦ ﻳﻨﻔﻲ ﺻﻔﺎﺕ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺍﻟﺘﻲ ﺃﺛﺒﺘﻬﺎ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻳﻘﻮﻝ : ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ

“JEHMI Wo hain Jo Allah Ta’ala se Un SIFAAT ki NAFI karta hai Jo Kitaab-O-Sunnat me Allah Ta’ala ke liye Sābit hain aur Un ka Kehna hai ke Qur’an MAKHLOOQ hai.” [Muqaddimah Fathul Baari Sharah Saheeh Bukhāri]

Lekin A’imma-e-Salāsah ka hargiz Ye Aqeedah nahi ke Qur’an MAKHLOOQ hai balke is me Tafseel hai.

Lafz QUR’AN Jab kaha jāta hai to is se 2 Cheezei’n murād li jāti hain.

(i):.. Allah Ta’la ki ZAAT ke saath Qāyem Us ki SIFAT ILM-O-KALAAM.
(ii):.. Makhlooq Ki Qira’t, Tilāwat wa Kitābat Ya’ni Mus’haf..

Ilm-e-Kalām ki Kitābo’n me pehli Qism ko KALAAM-E-NAFSI se Ta’beer kiya jaata hai aur Doosri Qism ko KALAAM-E-LAFZI se…

Aur Ye doosra Qism hi hamāre nazdeek (Imām Abu Haneefa ba-ma’e Mutakallimeen-e-Islām) Hādis (nayi paida hui) aur Makhlooq hai Jab ke Allah Ta’ala ki Zaat ke sāth Qāyem Sifat Makhlooq nahi isliye ke is ko Makhlooq Ya Hādis kahenge to matlab Ye hoga ke Wo SIFAT-E-ILM aur SIFAT-E-KALAAM se Mehroom tha, phir Us ne apni Ye SIFAT Paida karli jis ka Yaqeeni nateejah Ye hoga ke Pehle Allah ki Zaat in Sifāt wa Kamālāt se Khaali thi Jo wāzeh KUFR hai.

➤ Imām Abu Haneefa (rahimahullah) farmāte hain:

ﻭﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﻟﻠﻪ تعالى ﻓﻲ ﺍﻟﻤﺼﺎﺣﻒ ﻣﻜﺘﻮﺏ ، ﻭﻓﻲ ﺍﻟﻘﻠﻮﺏ ﻣﺤﻔﻮﻅ ، ﺍﻷﻟﺴﻦ ﻣﻘﺮﻭﺀ ، ﻭﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺻَﻠَّﻰ ﺍﻟﻠﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻣﻨﺰﻝ ، ولفظنا ﺑﺎﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ ، ﻭﻛﺘﺎﺑﺘﻨﺎ ﻟﻪ ﻣﺨﻠﻮﻗﻪ ، ﻭﻗﺮﺍﺀﺗﻨﺎ ﻟﻪ ﻣﺨﻠﻮﻗﺔ ، ﻭﺍﻟﻘﺮﺁﻥ غير ﻣﺨﻠﻮﻕ .

“Aur Qur’an-e-Kareem Allah Ta’ala ka Kalām hai Jo SAHEEFO me likha hua hai aur Dilo’n me Mehfooz hai aur Zabāno se parha jaata hai aur Allah Ta’ala ki taraf se Nabi (sallallāhu alaihi wa sallam) per Nāzil hua hai aur Hamāra Qur’an-e-Kareem ka Talaffuz (Ya’ni Alfāz ka adaa karna) Makhlooq hai aur Us ka likhna Makhlooq hai aur Us ka parhna Makhlooq hai Jab ke Qur’an (khud) Ghair-Makhlooq hai.” [Al-Fiqh Ul Akbar]

➤ Imām Tahāvi Hanafi (rahimahullah) ne A’imma-e-Salāsah Imām Abu Haneefa aur Sāhibeen Imām Muhammad wa Abu Yusuf (rahmatullahi alaihim) ka Aqeedah bayān karte hue Kitāb AQEEDAH TAHAAVIYA me likhte hain:

هذا ذكر بيان عقيدة أهل السنة والجماعة على مذهب فقهاء الملة أبي حنيفة النعمان بن ثابت الكوفي وأبي يوسف يعقوب بن إبراهيم الأنصاري وأبي عبدالله محمد بن الحسن الشيباني رضوان الله عليهم أجمعين وما يعتقدون من أصول الدين ويدينون به رب العالمين‏ .

“Is Kitāb me Jo kuch zikr kiya gaya hai Ye Ahl-e-Sunnat Wal Jama’t ke Us AQEEDAH ka bayān hai Jo Fuqaha-e-Millat ke Mazhab Abu Haneefa Nu’maan bin Sābit Koofi aur Abu Yusuf Ya’qoob bin Ibraheem Ansāri aur Abu Abdullah Muhammad bin Hasan Shaybāni (rizwanullahi alaihim ajma’een) ke mutābiq hai aur is me wo USOOL-E-DEEN bhi Zikr kiye gaye hain Jin per Ye A’immah eiteqād rakhte hain aur un ke mutābiq Allah Rabbul Aalameen ko supurd (submit) karte hain.”

Neiz Qur’an ke baare me A’imma-e-Salāsah ka Ye Aqeedah naqal karte hain:

وكلام الله تعالى لا يساويه شيء من كلام المخلوقين ولا نقول بخلقه .

“Aur Allah Ta’ala ke Kalām ke barābar Kisi tarah Makhlooq ka Kalām nahi ho sakta aur Hum Ye nahi kehte ke (Allah ka Kalām) Makhlooq hai.”

➤ Khateeb Baghdādi (rahimahullah) likhte hain:

ﻭﻗﺎﻝ ﺍﻟﻨﺨﻌﻲ ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺷﺎﺫﺍﻥ ﺍﻟﺠﻮﻫﺮﻱ ﻗﺎﻝ ﺳﻤﻌﺖ ﺃﺑﺎ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺠﻮﺯﺟﺎﻧﻲ ﻭﻣﻌﻠﻰ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻟﺮﺍﺯﻱ ﻳﻘﻮﻻﻥ ﻣﺎ ﺗﻜﻠﻢ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻻ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﻻ ﺯﻓﺮ ﻭﻻ ﻣﺤﻤﺪ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻬﻢ ﻓﻲ ﺍﻟﻘﺮﺍﻥ ﻭﺇﻧﻤﺎ ﺗﻜﻠﻢ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﺸﺮ ﺍﻟﻤﺮﻳﺴﻲ ﻭﺑﻦ ﺃﺑﻲ ﺩﺅﺍﺩ ﻓﻬﺆﻻﺀ ﺷﺎﻧﻮﺍ ﺃﺻﺤﺎﺏ ﺃﺑﻲ ﺣﻨﻴﻔﺔ .

“Qur’an (ke Makhlooq hone) ke baare me Na to Imām Abu Haneefa ne Kaha hai Na Abu Yusuf ne aur Na Zufar ne aur Na Muhammad bin Hasan Shaybāni ne aur Na Un ke Kisi As’hāb (rahmatullahi alaihim) ne balke Bishr Al-Mareesi aur Ibn Abi Dawood ne Qur’an ke baare me Kalām kiya aur Ilzām As’hab-e-Abu Haneefa per laga diya.” [Tāreekh Baghdād 15/518; Bashar Awwād ne kaha: Isnāduhu Saheeh]

Ma’loom hua ke Ye ek Propaganda tha Jo Bātil Firqo’n ke Logo’n ne JEHMIYAT KA ILZAAM Imām Abu Haneefa aur un ke As’hāb (rahimahumullah) per laga diya.

➤ Imām Zehbi (rahimahullah) BISHR AL-MAREESI ke tarjumah me likhte hain:

ﻓﻬﻮ ﺑﺸﺮ ﺍﻟﺸﺮ ، ﻭﺑﺸﺮ ﺍﻟﺤﺎﻓﻲ ﺑﺸﺮ ﺍﻟﺨﻴﺮ ، ﻛﻤﺎ ﺃﻥ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻫﻮ ﺃﺣﻤﺪ ﺍﻟﺴﻨﺔ ، ﻭﺃﺣﻤﺪ ﺑﻦ ﺃﺑﻲ ﺩﻭﺍﺩ ﺃﺣﻤﺪ ﺍﻟﺒﺪﻋﺔ .

“To Ye (Bishr Al-Mareesi) Burāyi ka Bishr hai, aur Bishr Al-Hāfi Khayr ka Bishr hai, Jaisa ke Ahmed bin Hanbal (rahimahullah) Sunnat ke Ahmed hain aur Ahmed bin Abi Dawood Bid’at ka Ahmed hai.” [Siyar A’lām An-Nubala]

➤ Imām Zehbi (rahimahullah) rivāyat naqal karte hain:

ﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﻄﻴﺔ : ﺳﻤﻌﺖ ﺃﺑﺎ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺠﻮﺯﺟﺎﻧﻲ ، ﻳﻘﻮﻝ : ﺳﻤﻌﺖ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ، ﻳﻘﻮﻝ : ﻭﺍﻟﻠﻪ ﻻ ﺃﺻﻠﻲ ﺧﻠﻒ ﻣﻦ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ

Abi Suleiman farmāte hain ke Unhoney Muhammad bin Hasan ko farmāte hue suna: “Allah ki Qasam.! Main aise Shakhs ke peeche Namāz nahi parhunga Jo kehta hai Qur’an Makhlooq hai (Ya’ni Jahmiya ke peeche)…” [Al-Uluw Li Zehbi]

➤ Imām Bayhaqi (rahimahullah) ne rivāyat naqal ki hai:

ﻭﺳﻤﻌﺖ ﺳﻠﻴﻤﺎﻥ ﻳﻘﻮﻝ : ﺳﻤﻌﺖ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﺇﺩﺭﻳﺲ ﻳﻘﻮﻝ : ﺳﻤﻌﺖ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻔﻘﻴﻪ ﻳﻘﻮﻝ : ﻣﻦ ﻗﺎﻝ : ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ ، ﻓﻼ ﺗﺼﻞ ﺧﻠﻔﻪ .

Muhammad bin Hasan Al-Faqeeh ne farmāya: “Jo Qur’an ko Makhlooq kahe Us ke peeche Namāz na parho.” [Al-Asma’ Was Sifaat lil Bayhaqi]

Imām Muhammad (rahimahullah), Mas’la KHALQ-E-QUR’AN me is qadr wāzeh mauqaf rakhne ke ba’d bhi JEHMI the to Phir AHL-E-SUNNAT kaun raha..?

Agar Ye kaha jaaye ke Imām Abu Haneefa wa Imām Muhammad (rahimahumullah) ko TALAFFUZ-E-QUR’AN ko Makhlooq kehne ki wajah se JEHMI qarār diya gaya to phir Imām Ul Muhaddiseen Imām Bukhāri (rahimahullah) ko bhi JEHMI maanna padega..

➤ Imām Bukhāri (rahimahullah) ke baare me Imām Ibn Abi Hātim (rahimahullah) ne naqal kiya hai:

ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﻤﻌﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ .. ﺳﻤﻊ ﻣﻨﻪ ﺃﺑﻲ، ﻭﺃﺑﻮ ﺯﺭﻋﺔ، ﺛﻢ ﺗﺮﻛﺎ ﺣﺪﻳﺜﻪ ﻋﻨﺪﻣﺎ ﻛﺘﺐ ﺇﻟﻴﻬﻤﺎ ﻣﺤﻤﺪ ﺑﻦ ﻳﺤﻴﻰ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺃﻧﻪ ﺃﻇﻬﺮ ﻋﻨﺪﻫﻢ ﺃﻥ ﻟﻔﻈﻪ ﺑﺎﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ .

“Muhammad bin Isma’eel Al-Bukhāri, Abu Abdullah…… se Mere Wālid (Ya’ni Abu Hātim rahimahullah) aur Abu Zur’ah (rahimahullah) ne Sama’at ki hai (suna hai) phir Un ki Hadees ko TARK kar diya tha Jab Un ki taraf Muhammad bin Yahya Neisaburi (rahimahullah) ne Khat (letter) likha tha ke Imām Bukhāri ne Un ke nazdeek is baat ka Iz’hār kiya ke Qur’an ka TALAFFUZ (Alfāz munh se nikaalna) MAKHLOOQ hai.” [Al-Jarah wa Ta’deel, Jild: 7/ Safha: 191]

Al-Hāsil:
(i):.. Jarah me Muhammad Ghair-Mut’ayyan hai.
(ii):.. Jarah ka ta’lluq Rivāyat-e-Hadees se nahi hai balke BID’AT (Jehmi) ki wajah se hai.
(iii):.. Imām Muhammad (rahimahullah) Jehmiyo’n ke sakht Mukhālif the ke Un ke peeche Wo Khud Namāz nahi parhte aur doosro’n ko bhi parhne se rokte the.

Pas Ye Jarah sirey se Mardood hai (rejected)..

::– (JARAH# 2) –::

Zubair Ali Zai ne likha ke….

Imām Ibn Ma’een (rahimahullah) ne mazeid farmāya:
( ليس ﺑﺸﻲﺀ )

Muhammad bin Al-Hasan Kuch cheez nahi hai. [Taareekh Ibn Ma’een, narrated by ad-Dauri (1770); Al-Jarh wat Ta’deel (7/227), Sanad Saheeh]

[Māhnāma Al-Hadees, 55/ Safha: 15]

::– (AL-JAWAAB) –::

Yahya bin Ma’een (rahimahullah) ka LAISA BI-SHAYYIN kehna sirey se Jarah hi nahi hai.

➤ Firqa Salafiyya ke Mash’hoor Aalim Abdur Rahman Al-Mu’allami likhte hain:

ان ابن معين قد يطلق كلمة ﻟﻴﺲ ﺑﺸﻲﺀ لا يريد بها التضعيف انما يريد قلة الحديث

“Be-shakk! Ibn Ma’een (rahimahullah) Kalima “Kuch Cheez Nahi” ka Itlāq karte hain to is se murād ZA’EEF nahi hai balke is se murād QALEEL-UL-HADEES (Kam Ahādees rivāyat karne waala) hai.” [At-Tankeel, Jild: 1/ Safha: 214]

➤ Firqa Aal-e-Hadees ke Aalim Mohammad Gondolvi likhte hain: “Ibn Qattān (rahimahullah) ne kaha hai ke Ibn Ma’een (rahimahullah) ne Jo Ye kaha hai LAISA BI-SHAYYIN  (Ye raavi Kuch nahi) is ka matlab Ye hai ke Ye raavi bohat Ahādees bayān nahi karta..” [Khairul Kalām, Safha: 46]

Zubair Ali Zai ko Ye baat kahan Hazam hone waali thi.? Isliye Zubair Ali ne is Jarah ko sābit karne ke liye Ajeeb Usool wiza’ kiya hai…

➤ Zubair Ali Zai ne likha:
Imaam Yahya ibn Ma’een Rahimahullah Jis Raavi ko LAISA BI-SHAYYIN kehte hain us ki 3 Haalatei’n hain.

1………………….
2. Raavi Qaleel ul-Hadeeth hai. Yaha is jarah ka matlab ye liya jayega ke Us Raavi ki hadeese bohat thodi hain. Hafiz Ibnul Qattaan Al-faasi Al-Maghribi aur Hafiz Ibn Hajar ka Kalaam isi per mehmool hai. Ab Ye raavi Siqah hai Ya Za’eef.? Us ke baare me Jam’hoor Muhadditheen ki Tehqeeq ko Tarjeeh di jayegi.
3. Jamhoor Muhadditheen ne us raavi per jarah kar rakhi hai. Yaha Imam Ibn Ma’een ki jarah maqbool hai. [Safha: 15-16]

To Jawāban arz hai: Yaha’n asl Behas Ye hai ke Ibn Ma’een (rahimahullah) ka LAYSA BI-SHAYYIN kehna Jarah hai Ya nahi.? Aur Ibn Al-Qattān Al-Fāsi ke Qaul se ma’loom hota hai ke Is se murād QALEEL-UL-HADEES hai. Aur Qaleel-ul-Hadees hona Koi Jarah nahi.

Jab Ye Pehli Jarah hi sābit nahi to Jam’hoor kaise sābit hoga..? Jarah ke sābit hone ke ba’d Jam’hoor ka andāzah hota hai.

➤ Zubair Ali Zai ne likha:
Abdul Hayi Lakhnavi wagherah Ba’z An-Naas ka Ye Propaganda karna ke Imaam Ibn Ma’een ki jarah LAISA BI-SHAYYIN mutlaqan is per mehmool hai ke Raavi ki hadeesei’n bohat thhori hain, Kayi wajah se Mardood hai. Maslan:

1. Sharjeel bin Sa’d Al-Khatmi Al-Ansari ke baare me Imaam Yahya bin Ma’een ne farmaaya:
ليس ﺑﺸﻲﺀ ، هو ضعيف

“Wo kuch nahi, wo Za’eef hai.”

Ma’loom hua ke Imaam Yahya bin Ma’een LAISA BI-SHAYYIN se ZA’EEF murād lete the………..

2. Imaam Yahya ibn Ma’een ne Ishaaq bin Idrees al-Basari ke baare me farmaaya:
ليس ﺑﺸﻲﺀ يضع الأحاديث

“Wo kuch cheez nahi, wo hadeesei’n ghadta tha.”
3 ………………….
4 ………………….
5 ………………….

Ma’loom hua ke Imaam Ibn Ma’een ke nazdeek LAYSA BI-SHAYYIN (Aam taur per) Shadeed Jarah hai. [Safha: 16]

To Jawāban arz hai: Zubair Ali Zai ka UMOOMIYAT ka Propaganda karna bhi hargiz Saheeh nahi hai ke LAISA BI-SHAYYIN Shadeed JARAH hai.

Aur Hum is Usool ko (LAISA BI-SHAYYIN se murād QALEEL-UL-HADEES hai) mutlaqan pesh nahi karte balke Hum Ye kehte hain ke Ye Qaul MUHTAMAL hai Is se Kabhi QALEEL-UL-HADEES murād hota hai aur Kabhi Raavi ki TAZ’EEF murād hoti hai.

➤ Zubair Ali ke Mamdooh Shaykh Ghair-Muqallid Irshādul Haq Asri ne likha: “Imām Ibn Ma’een (rahimahullah) LAISA BI-SHAYYIN aur Imām Ahmed (rahimahullah) ke Qaul LAHU MANĀKEER ko Jarah Mufassar kehna Fann Jarah wa Ta’deel se Na-wāqfiyat ki Been Daleel hai. Malhooz khātir rahe ke LAISA BI-SHAYYIN ke alfāz bila-shubah Alfāz-e-Jarah me shumār hote hain lekin Imām Ibn Ma’een (rahimahullah) ke Ye alfāz is Umoomi wa Istilāhi Jarah se Kabhi Mukhtalif ma’na per bhi mehmool hote hain.

Chunanchah Hāfiz Ibn Hajar Asqalāni (rahimahullah) HUDA AS-SAARI me Abdul Azeez bin Mukhtār Al-Basri ke tarjumah me Imām Ibn Ma’een ki isi Jarah ka Jawāb dete hue likhte hain:

ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﺍﻟﻔﺎﺳﻲ ﺍﻥ ﻣﺮﺍﺩ ﺍﺑﻦ ﻣﻌﻴﻦ ﻣﻦ ﻗﻮﻟﻪ ﻟﻴﺲ ﺑﺸﻲﺀ ﻳﻌﻨﻲ ﺍﻥ ﺍﺣﺎﺩﻳﺜﻪ ﻗﻠﻴﻠﺔ .

Ibn Al-Qattān Al-Fāsi ne zikr kiya hai ke ba’z rivāyāt me Ibn Ma’een (rahimahullah) ke Qaul LAISA BI-SHAYYIN se murād Ye hoti hai ke wo QALEEL-UL-HADEES hai………………. Saheeh Ye hai ke bisa-auqāt wo is se QALEEL-UL-HADEES murād lete hain aur kabhi Jarah hi Matloob hoti hai….” [Tauzeehul Kalām, Safha: 452, 453 (New Edition)]

Zubair Ali Zai ne Jo hawāle diye hain un me Yahya bin Ma’een (rahimahullah) ne LAISA BI-SHAYYIN ke sāth KAZZAAB Ya ZA’EEF hone ki Tasreeh ki hai. Shaykh Abdul Fattah Abu Ghudah (rahimahullah) ne Jo 30 hawāle diye hain un me se Aksar me Yahya bin Ma’een (rahimahullah) ne LAISA BI-SHAYYIN ke sāth TAZ’EEF Ya TAKZEEB ka itlaaq kiya hai. Jab ke Imām Muhammad (rahimahullah) per sirf LAISA BI-SHAYYIN ki Jarah hai Jo Muhtamal aur Ghair-Mufassar hai Jaisa ke Ghair-Muqallid Irshād Al-Haq Asri ke hawāle se ooper guzar chuka hai.

::– (JARAH# 3)–::

Zubair Ali Zai ne LAISA BI-SHAYYIN ko Shadeed Jarah sābit karne ke liye likha ke…

Imām Ibn Ma’een (rahimahullah) ne mazeid farmāya:

( ليس ﺑﺸﻲﺀ ولا يكتب حديثه )

“Muhammad bin Al-Hasan Kuch Cheez nahi hai aur Tum Us ki Hadees na likho.” (Tāreekh Baghdād, 2/181, 182, SANADIHI HASAN)

Dekhye: [Māhnāma Al-Hadees, No. 55/ Safha: 16-17]

::–(AL-JAWAAB)–::

Ibn Ma’een (rahimahullah) ki Ye Jarah Un ki Khud ki Kitāb me nahi hai aur Ye Jarah Kayi wujoohaat ki bina per Qābil-e-Qubool nahi.

SANAD GHAIR-SAHEEH HAI:

Zubair Ali Zai ka khud iqrār hai ke is ki Sanad HASAN hai Jis ka saaf matlab ye hua ke Is ki Sanad SAHEEH darjah ko nahi pohanchti…

JARAH GHAIR-SAREEH HAI:

Firqa Salafiyya ke Mash’hoor Aalim Abdur Rahman Al-Mu’allami likhte hain:

إن كلمة لا تكتب حديثه ليست بصريح في الجرح .

“LA TAKTAB HADEESIHI ka Kalimah Jarah me Sareeh Nahi hai.” [At-Tankeel, Jild: 1/ Safha: 109]

Jab Ye Kalimah Jarah me Sareeh Nahi to ma’loom hua Ye Jarah Ghair-Mufassar hai.

Hum Yaha’n per wahi sawaal poochte hain Jo Ghair-Muqallid Irshād Al-Haq Asri ne poocha tha ke, “Is Jarah me Aakhir Sabab-e-Jarah Kya hai..? Is se Raavi ki ADĀLAT me Kalām hai Ya HIFZ-O-ZABT me..? [Touzeehul Kalām, Safha: 168, (New Edition)]

IBN MA’EEN YA AHMED BIN HANBAL..?

Is Sanad me Ibn Ma’een (rahimahullah) ka naam Kisi Raavi ka izaafa ma’loom hota hai.

Kyonke Yehi Jarah ALI BIN AHMED BIN SULEIMĀN aur IBN ABI MARYAM se [Tāreekh Baghdād] se bhi Qadeem Kitāb [Al-Kāmil li Ibn Adi, Jild: 6/ Safha: 174] per maujood hai Magar Jarah karne waale Ibn Ma’een (rahimahullah) nahi balke Ahmed bin Hanbal (rahimahullah) hain…

حدثنا ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ، ﺛﻨﺎ اﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ ، ﺳﺄﻟﺖ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ، ﻓﻘﺎﻝ : ‏ﻟﻴﺲ ﺑﺸﻲﺀ ، ﻭﻻ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ‏.

Tāreekh Baghdād ki rivāyat is tarah hai:

ﺃﺧﺒﺮﻧﻲ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻷﻧﻤﺎﻃﻲ ، قال : ﺃﺧﺒﺮﻧﺎ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻤﻈﻔﺮ ﺍﻟﺤﺎﻓﻆ ، قال : ﺃﺧﺒﺮﻧﺎ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻤﺼﺮﻱ ، قال : ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺍﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ ، قال : ﻭﺳﺄﻟﺘﻪ ، ﻳﻌﻨﻲ ﻳﺤﻴﻰ ﺑﻦ ﻣﻌﻴﻦ ، ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ، ﻓﻘﺎﻝ : ﻟﻴﺲ ﺑﺸﻲﺀ ﻭﻻ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ .

Aur [Tāreekh Baghdād] me Raaviyo’n ke naam me Ghalti hone ki sirāhat Khud Zubair Ali Zai ne bhi ki hai.

➤ Isi Sanad ke baare me Zubair Ali ne likha hai: Ahmed bin Sa’d bin Abi Maryam ke bajaaye TAREEKH BAGHDAD me GHALTI se Ahmed bin Sa’eed bin Abi Maryam chhap gaya hai Jis ki Islaah humne Kutab-e-Rijaal se kar di hai. [Safha: 17]

SANAD KE RAAVIYO’N PER KALAAM:

(1):.. Khateeb Baghdādi (rahimahullah) ne is ke Ek Raavi AHMED BIN ABDULLAH AL-ANMĀTI ke baare me likha:

ﻛﺘﺒﺖ عنه وكان ﺳﻤﺎﻋﻪ ﺻﺤﻴﺤﺎ , ﻭﺫﻛﺮ لي ﺃﻧﻪ كان ﻳﺘﺮﻓﺾ

“Maine Un se likha hai aur Un ka Samaa’ Saheeh tha aur mujhe batāya gaya ke Wo RAAFZI the…” [Tāreekh Baghdād]

Zubair Ali Zai ne RAFZ ko BID’AT-E-KUBRA me shāmil kiya hai aur is ki 2 Qismei’n ki hain:

Phir likha: “Agar Bid’at-e-Mukaffirah ho to aise Shakhs ki RIVĀYAT MARDOOD hoti hai. [Bid’ati Ke Peeche Namāz Ka Hukm, Safha: 8]

Khateeb se zikr karne waala Maj’hool hai lekin Us Maj’hool ke Siqah hone ki soorat me Ye RAAFZI hoga.

(2):.. Is Sanad ke Raavi MUHAMMAD BIN AL-MUZAFFAR ke ……….

(3):.. Is Sanad ke Raavi ALI BIN AHMED BIN SULEIMĀN AL-MASRI ko Ibn Yunus (rahimahullah) ne Siqah kaha hai lekin sāth hi Ye bhi kaha hai:

ﻭﻓﻲ ﺧﻠﻘﻪ ﺯﻋﺎﺭﺓ .

“Us ke Tabi’at me bad-mizaaji thi.” [Siyar A’lām An-Nubala’]

Lihāza aise bad-Mizāj Shakhs ki rivāyat se Ek Jaleel-ul-Qadr Imām ko Majrooh sābit kaise kiya ja sakta hai.?

(4):.. Is Sanad me Ibn Adi (rahimahullah) ka Ustād AHMED BIN ABI MARYAM hai Jo A’imma-e-Ahnāf ke khilāf MUT’ASSIB wa MASHKOOK Shakhs ma’loom hota hai Kyonke Is ka Ek hi Wateerah hai ke Ye Imām Abu Haneefa, Abu Yusuf wa Imām Muhammad wagherah Hanafi Ulema’ (rahimahumullah) ke khilāf Ibn Ma’een wa Imām Ahmed (rahimahumullah) se ek hi Qism ke Alfāz-e-Jarah naqal karta hai Jo in A’immah ke deegar Shāgird rivāyat nahi karte…

ﻟﻴﺲ ﺑﺸﻲﺀ ، ﻭﻻ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ( ﻭﻻ تكتب ﺣﺪﻳﺜﻪ )

➤ Ibn Abi Maryam ne Imām Abu Yusuf (rahimahullah) ke baare me Yahya bin Ma’een (rahimahullah) se rivāyat kiya: “Un ki Hadees na likhi jaaye.”

ﺃﺧﺒﺮﻧﺎ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻤﺼﺮﻱ ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ ﻗﺎﻝ ﻭﺳﺄﻟﺘﻪ ﻳﻌﻨﻲ ﻳﺤﻴﻰ ﺑﻦ ﻣﻌﻴﻦ ﻋﻦ ﺃﺑﻲ ﻳﻮﺳﻒ ﻓﻘﺎﻝ ﻻ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ .

Allāmah Khateeb Baghdādi (rahimahullah) ne Us ki is rivāyat ko Ibn Ma’een (rahimahullah) ke deegar Shāgirdo’n ki rivāyat ke Mukhālif wa Mutasādim qarār dete hue likha:

قلت : ﻗﺪ ﺭﻭﻯ ﻏﻴﺮ ﺍﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ ﻋﻦ ﻳﺤﻴﻰ ﺃﻧﻪ ﻭﺛﻘﻪ .

“Main kehta hoon: Ibn Abi Maryam ke ilāwah Doosro’n ne Yahya bin Ma’een (rahimahullah) se rivāyat kiya hai ke Unhoney kaha WO SIQAH hain.” [Tāreekh Baghdād 14/258; Darul Kutab Ilmiyah]

Phir Khateeb ne Ibn Ma’een (rahimahullah) ke kam az kam 7 Shāgirdo’n se Abu Yusuf (rahimahullah) ke muta’lliq mukhtalif Tauseeqi alfāz naqal kiye hain.

➤ Yahya bin Ma’een (rahimahullah) ne kaha:

ﺃﺧﺒﺮﻧﺎ ﺍﻷﺯﻫﺮﻱ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻤﺮ ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺣﺪﺛﻨﺎ ﺟﺪﻱ ﻗﺎﻝ ﺳﻤﻌﺖ ﻳﺤﻴﻰ ﺑﻦ ﻣﻌﻴﻦ ﻳﻘﻮﻝ ﻛﺘﺒﺖ ﻋﻦ ﺃﺑﻲ ﻳﻮﺳﻒ ﻭﺃﻧﺎ ﺃﺣﺪﺙ ﻋﻨﻪ .

“Maine Abu Yusuf (rahimahullah) se likha hai aur Main Un se Ahadees rivāyat karta hoon.” [Tāreekh Baghdād]

➤ Abbās Ad-Dauree (rahimahullah) farmāte hain:

ﺳﻤﻌﺖ ﻳﺤﻴﻰ ﻳﻘﻮﻝ ﻛﺎﻥ ﺃﺑﻮ ﻳﻮﺳﻒ ﺍﻟﻘﺎﺿﻲ ﻳﻤﻴﻞ ﺇﻟﻰ ﺃﺻﺤﺎﺏ ﺍﻟﺤﺪﻳﺚ ﻭﻛﺘﺒﺖ ﻋﻨﻪ ﻭﻗﺪ ﺣﺪﺛﻨﺎ ﻳﺤﻴﻰ ﻋﻨﻪ .

Maine Yahya bin Ma’een (rahimahullah) se suna: “Abu Yusuf Al-Qāzi (rahimahullah) AS’HABUL HADEES ki taraf maa’el hain, MAINE UN SE (HADEES) LIKHI HAI (Abbās farmāte hain): Yahya bin Ma’een (rahimahullah) Humei’n Un se Hadees rivāyat karte. [Tāreekh Yahya bin Ma’een, Raqam# 5353]

Yahya bin Ma’een (rahimahullah) khud keh rahe hain ke Unhoney Abu Yusuf (rahimahullah) se Hadees likhi hai aur Ye bhi sābit hua ke Unhoney apne Shagirdo’n ko Un ki Hadees rivāyat bhi ki hai. To wo doosro’n ko Un se Hadees likhne se Kaise rok sakte hain…?

Baat baat per Jam’hoor kehne waala Zubair Ali Zai, Abu Yusuf (rahimahullah) ke ta’lluq se Ek ke muqāble me Jam’hoor ki baat maanne ko sirey se Tayyār hi nahi aur bina Kisi Tāreekhi Shwāhid, bina Kisi Daleel ke Jam’hoor ki rivāyāt ko Mansookh qarār dete hue likha: “Is Qaul se ma’loom hua ke Yahya bin Ma’een se Tauseeq waali rivāyāt MANSOOKH hain.” [Al-Hadees, No. 19/ Safha: 49]

Ma’loom hota hai ke Abu Yusuf (rahimahullah) ko Un ke Hanafi hone ki wajah se Un ke khilāf har daur me Propaganda Jaari hai.

➤ Isi tarah Ibn Abi Maryam ne Imām Abu Haneefa (rahimahullah) ke ek aur shāgird Asad bin Amr ke ta’lluq se Yahya bin Ma’een se rivāyat kiya hai: “Jhoota hai, Kuch Cheez nahi, Us ki Hadees na likho.”

ﺃﺧﺒﺮﻧﺎ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻤﺼﺮﻱ ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻣﺮﻳﻢ ﻗﺎﻝ ﻭﺳﺄﻟﺘﻪ ﻳﻌﻨﻲ ﻳﺤﻴﻰ ﺑﻦ ﻣﻌﻴﻦ ﻋﻦ ﺃﺳﺪ ﺑﻦ ﻋﻤﺮﻭ ﻓﻘﺎﻝ ﻛﺬﻭﺏ ﻟﻴﺲ ﺑﺸﻲﺀ ﻻ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ

Allamah Khateeb Baghdādi (rahimahullah) ne Ibn Abi Maryam ka radd karte hue likha:

ﻗﻠﺖ : ﻗﺪ ﺭﻭﻯ ﻏﻴﺮﻩ ﻋﻦ ﻳﺤﻴﻰ ﺑﻦ ﻣﻌﻴﻦ ﺧﻼﻑ ﻫﺬﺍ ﺍﻟﻘﻮﻝ

“Main kehta hoon: Yahya bin Ma’een (rahimahullah) se Un ke Deegar Shāgirdo’n ne Is Qaul ke KHILAAF rivāyat kiya hai.”

Allāmah Khateeb Baghdādi (rahimahullah) ne Ibn Ma’een (rahimahullah) ke Kul 3 Shāgirdo’n se Asad bin Amr (rahimahullah) ke muta’lliq mukhtalif Tauseeqi alfāz rivāyat kiye hain.

➤ Yahya bin Ma’een (rahimahullah) ne farmāya:

ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺍﻟﻐﻼﺑﻲ ، ﻗﺎﻝ : ﻗﺎﻝ ﻳﺤﻴﻰ ﺑﻦ ﻣﻌﻴﻦ : ﺃﺳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺛﻘﻪ .

“Asad bin Amr SIQAH hai.” [Tāreekh Baghdād]

Aur dil-chasp baat Ye hai ke Ibn Abi Maryam se is Qism ke alfāz Ali bin Ahmed bin Suleimān hi naqal karta hai Jis ke baare me Ibn Yunus (rahimahullah) ne kaha: Wo bad-Mizāj tha.

ﻭﻓﻲ ﺧﻠﻘﻪ ﺯﻋﺎﺭﺓ

Ma’loom hota hai ke Ye dono Ustād wa Shāgird mil kar Aimma-e-Ahnāf ke khilāf Ye Kārastāni karte the.

IBN MA’EEN NE IMĀM MUHAMMAD SE LIKHA HAI:

Ye Jarah Ibn Ma’een (rahimahullah) ke AMAL ke bhi khilāf hai.

➤ Abbās Ad-Dauree (rahimahullah) farmāte hain ke Maine Yahya bin Ma’een (rahimahullah) ko farmāte hue suna: “Maine Muhammad bin Hasan (rahimahullah) se JAAMI’ SAGHEER likhi hai.” [Tāreekh Baghdād, Sanad Saheeh]

وقال النخعي : حدثنا عبد الله بن العباس الطيالسي ، قال : حدثنا عباس الدوري ، قال : سمعت يحيى بن معين ، يقول : كتبت الجامع الصغير ، عن محمد بن الحسن .

Yahya bin Ma’een (rahimahullah) Jab Khud Un se Poori ki Poori Kitāb LIKHTE hain to doosro’n ko Likhne se Kaise rok sakte hain…?

Kutab-e-Rijaal me Ye tayy shudah baat hai ke Yahya bin Ma’een (rahimahullah) sirf SIQAH Raavi se hi rivāyat karte.

➤ Hāfiz Ibn Hajar Asqalāni (rahimahullah) isi baat ki taraf Ishārah karte hue Ek Raavi Sa’dān bin Sa’d Laysi ke baare me likhte hain:

روى عنه يحيى بن معين. قلت : ويكيفه رواية ابن معين عنه
Yahya bin Ma’een (rahimahullah) ne un se rivāyat ki hai. Main kehta hoon ke Ibn Ma’een (rahimahullah) ka un se rivāyat karna hi KAAFI hai. [Lisānul Meezān Jild: 4/ Safha: 27]

Zubair Ali Zai ko Ye Tauseeq kaha’n Hazam hone waali thi..?

➤ Chunanchah likha: “Kisi se Kitāb Ya Rivāyāt likhna aur cheez hai aur Aagey Wo Kitāb Ya Rivāyāt bayān karna aur cheez hai.
Abu Hātim (rahimahullah) ne likha:

ﺇﺫﺍ ﻛﺘﺒﺖ ﻓﻘﻤﺶ ﻭﺇﺫﺍ ﺣﺪﺛﺖ ﻓﻔﺘﺶ

Jab tu likhe to har ek se likh aur Jab rivāyat kare to Tafteesh (wa Tehqeeq) kar.

Hāfiz Ibn Hajar Asqalāni likhte hain ke Khaleeli ne AL-IRSHĀD (Kitāb) me Saheeh Sanad se naqal kiya hai ke Yahya bin Ma’een Ek Raavi Aabān (bin Ayāsh/ sakht Majrooh wa Matrook) ka Nuskhah likh rahe the. [Safha: 19]

To Jawāban arz hai ke: Abu Hātim (rahimahullah) ka bayān kardah Ye Usool Yahya bin Ma’een (rahimahullah) per laagoo nahi ho sakta.

Ibn Ma’een (rahimahullah) ne kayi Ruvāth per LA YAKTAB HADEESIHI (Hadees na likhi jaaye) ki Jarah kar rakhi hai Ya’ni Ibn Ma’een (rahimahullah) Har Kisi se likhne ki Ijāzat nahi dete.

Aur isliye bhi ke Ibn Ma’een (rahimahullah) ne Zyādah Ahādees likhi hain lekin rivāyat bohat kam ki hain.

➤ Chunanchah Ibn Sa’d (rahimahullah) likhte hain:

ﻭﻗﺪ ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﻛﺘﺎﺑﺔ ﺍﻟﺤﺪﻳﺚ ، ﻭﻋُﺮﻑ ﺑﻪ ﻭﻛﺎﻥ ﻻ ﻳﻜﺎﺩ ﻳﺤﺪّﺙ

“Ibn Ma’een bohat Zyādah Hadees likhne waale the aur Kitābat-e-Hadees se Mash’hoor the aur Hadees bayān karne ke Zyādah Qareeb nahi the (Ya’ni bohat kam Ahādees bayān karte)…” [Tabqāt Ibn Sa’d]

Aur Ibn Hajar Asqalāni (rahimahullah) ne Khaleeli (rahimahullah) se Jo likha hai to dar-asl Ye Ibn Ma’een (rahimahullah) ki Aabān bin Ayāsh se rivāyat nahi balke Imām Abdur Razzāq (Siqah) se hai aur Wo Mu’amar se aur Wo Aabān se rivāyat karte hain.

ﻭﻫﻮ ﻳﻜﺘﺐ ﻋﻦ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﻋﻦ ﻣﻌﻤﺮ ﻋﻦ ﺃباﻥ ﻧﺴﺨﺔ

Aur Yahya bin Ma’een (rahimahullah) ne Khud Imām Muhammad (rahimahullah) se rivāyat ki aur Us ko Kitāb me likha hai. Mazeid Ye ke Yahya bin Ma’een (rahimahullah) se deegar Naam Nihaad Juroohaat Sābit hi nahi.

Yahya bin Ma’een ke is Qaul ko naqal karne ke ba’d Zubair Ali ne apne Ek doosre Risālah me Aitrāz kiya tha: “Is ki Sanad Imām Yahya bin Ma’een (rahimahullah) tak Saheeh hai, AL-JAMI’ SAGHEER likhne ke ba’d Imām Yahya bin Ma’een Kis Nateejah per pohnche is ka tazkirah Abbas Dauri ki Tāreekh me hai: Muhammad bin Hasan Shaybani kuch cheez nahi hai. [Māhnāma Al-Hadees: 7/ Safha: 13]

Tanbeeh: Jarah LAISA BI-SHAYYIN ki haqeeqat Hum ooper (Jarah# 2) ke Jawāb ke tehat bayān kar aaye hain.

Zubair Ali Zai ka Is Tauseeq ko Mansookh tehrana BE-DALEEL hai kyonke Zubair Ali ne Koi Tāreekhi Shwāhid pesh nahi ki hai ke Kaunsa Qaul Aakhri daur ka hai.?

Aur Jab Tāreekhi Shwāhid na ho to phir La-muhāla Tarjeeh TAUSEEQ ko hogi.

➤ Ghair-Muqallid Irshādul Haq Asri ne likha hai: “Kisi Imām se Jarah wa Ta’deel ke alfāz me Ikhtilāf ho to…….
1 …………
2. Hāfiz Zarkashi (rahimahullah) ka khiyaal hai ke, aisi Soorat me Tāreekh se Jo Aakhri Qaul sābit ho Usey Tarjeeh di jāyegi. Ba-soorat deegar Tauqaf kiya jāyega.
3. Ta’deel ko Tarjeeh hogi aur Jarah ko Kisi Makhsoos ‘amr per mehmool kiya jāyega. [Tauzeehul Kalām, Safha: 234]

INSĀF KA KHOON:

➤ Zubair Ali Zai ne likha: “Al-Jarah wa Ta’deel li Ibn Abi Hātim (7/191) me manqool hai ke Muhammad bin Yahya Neishapuri (Az-Zehli) ke Khat ki wajah se Abu Hātim Ar-Rāzi aur Abu Zur’ah Ar-Rāzi ne Imām Bukhāri se rivāyat TARK kar di thi.”

Phir Is Jarah ka Jawāb dete hue likha:

“TEHZEEB AL-KAMAAL wagherah se ma’loom hota hai ke, Imām Abu Hātim Ar-Rāzi aur Imām Abu Zur’ah dono ne Imām Bukhāri (rahimahullah) se rivāyat bayān ki hai. Lihāza ma’loom hua ke Kitāb AL-JARAH WA TA’DEEL waali Rivāyat-e-Tark : MANSOOKH hai aur Mansookh se Istedlāl karna Jāyez nahi hota……” [Nasr Al-Bāri Fee Tehqeeq Juz’ Al-Qira’t Lil Bukhāri, Safha: 35, 36]

Kaash Zubair Ali Zai, Imām Muhammad (rahimahullah) ke ta’lluq se bhi aisa Insāf karta aur kehta ke, Yahya bin Ma’een (rahimahullah) ne Imām Muhammad (rahimahullah) se rivāyat ki hai lihāza LAISA BI-SHAYYIN, LA YAKTAB HADEESIHI ki rivāyat MANSOOKH hai.

Magar wo Aal-e-Hadees hi Kya Jo Insāf pasand ho…

➤ Imām Bukhāri (rahimahullah) ke baare me Imām Ibn Abi Hātim (rahimahullah) ke asl alfāz ye hain Jin ko Zubair Ali Zai ne naqal nahi kiya hai:

ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﻤﻌﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ .. ﺳﻤﻊ ﻣﻨﻪ ﺃﺑﻲ، ﻭﺃﺑﻮ ﺯﺭﻋﺔ، ﺛﻢ ﺗﺮﻛﺎ ﺣﺪﻳﺜﻪ ﻋﻨﺪﻣﺎ ﻛﺘﺐ ﺇﻟﻴﻬﻤﺎ ﻣﺤﻤﺪ ﺑﻦ ﻳﺤﻴﻰ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺃﻧﻪ ﺃﻇﻬﺮ ﻋﻨﺪﻫﻢ ﺃﻥ ﻟﻔﻈﻪ ﺑﺎﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ .

“Muhammad bin Isma’eel Al-Bukhāri, Abu Abdullah…… se Mere Wālid (Ya’ni Abu Hātim rahimahullah) aur Abu Zur’ah (rahimahullah) ne Sama’at ki hai (suna hai) Phir Un ki Hadees ko TARK kar diya tha Jab Un ki taraf Muhammad bin Yahya Neisaburi (rahimahullah) ne Khat (letter) likha tha ke Imām Bukhāri ne Un ke nazdeek is baat ka Iz’hār kiya ke Qur’an ka TALAFFUZ (Alfāz munh se nikaalna) MAKHLOOQ hai.” [Al-Jarah wa Ta’deel, Jild: 7/ Safha: 191]

Is se ma’loom hua ke Imām Abu Hātim wa Imām Abu Zur’ah (rahimahumullah) dono ne Imām Bukhāri (rahimahullah) se Shuru’ daur me Hadees rivāyat ki thi phir ba’d me In dono ne Un se Hadees ki rivāyat ko TARK kar diya tha.

Firqa Aal-e-Hadees ke Anādi Muhaqqiq ne Is sirāhat ke ba-wajood bhi Imām Bukhāri (rahimahullah) se Sama’at ko Aakhri daur ka fa’el batāya.

Ye hai Firqa AAL-E-HADEES ke Ulema’ ka Insāf ke Jab baat Imām Muhammad (rahimahullah) ki aayi to Mardood Jarah ko bhi Seene se laga liya aur Jab baat Imām Bukhāri (rahimahullah) ki aayi to Nāsikh Jarah ko bhi Mansookh bana diya.

IMĀM YAHYA BIN MA’EEN (RAHIMAHULLAH) MUTA’NAT WA MUTASHADDID HAIN:

Ghair-Muqallid Irshād Al-Haq Asri likhte hain: “Aur Ye bhi Haqeeqat hai ke, Imām Ibn Ma’een Jarah me MUTASHADDID hain…” [Tauzeehul Kalām, Safha: 168]

➤ Ghair-Muqallid Nazeer Ahmed Rehmāni likhte hain:
“Chaar Hazrāt (Ibn Ma’een, Nasa’i, Uqayli, Ibn Adi) ka Muta’nateen me shumār hona to bilkul waazeh hai.” [Anwār Al-Masābeeh, Safha: 112]

➤ Zubair Ali Zai ne likha: “Agar koi Ye kahe ke, Imām Ibn Ma’een (rahimahullah) Mutashaddid wa Muta’nat the to is ka Jawāb ye hai ke……….. Shaybāni mazkoor ke baare me Imām Ibn Ma’een ki Jarah JAM’HOOR KE KHILAAF NAHI balke Jam’hoor ke mutābiq wa muwāfaq hai lihāza Yaha’n Maqbool hai.” [Safha: 18]

To Jawāban arz hai: Agar Raavi ki Jarah wa Ta’deel ka Faislah sirf Adadi Bartari (Jam’hoor) per hota to Muhaddiseen, Mutashaddideen wa Muta’nateen Muhaddiseen ki Taqseem hi na karte aur Mutashaddideen ki Jarah ka Na Qābil-e-Qubool hone ka Usool bhi hargiz wiza’ na karte.

Abhi Ibn Ma’een (rahimahullah) ki Jarah sābit nahi hui hai aur Zubair Ali ne Jam’hoor ka ratt lagāna shuroo’ kar diya. Jam’hoor ki baat Jarah sābit hone ke ba’d ki hai.

➤ Ghair-Muqallid Mohammad Gondolvi likhte hain:
“Jarah karne waala Muta’nat wa  Mutashaddid ho to Us ki TAUSEEQ TO MU’TABAR HAI magar JARAH MU’TABAR NAHI.” [Khairul Kalām, Safha: 46]

Lihāza Ibn Ma’een (rahimahullah) se marwi Tamām Juroohaat Mardood hain…

IMĀM IBN MA’EEN (RAHIMAHULLAH) KA EITIRĀF-E-HAQ:

➤ Imām Yahya Bin Ma’een (rahimahullah) ne farmāya:

ﻭَﺣَﺪَّﺛَﻨَﺎ ﻋَﺒْﺪُ ﺍﻟﺮَّﺣْﻤَﻦُ ﺑْﻦُ ﻳَﺤْﻴَﻰ، ﺛﻨﺎ ﺃَﺣْﻤَﺪُ ﺑْﻦُ ﺳَﻌِﻴﺪٍ ، ﺛﻨﺎ ﺃَﺑُﻮ ﺳَﻌِﻴﺪِ ﺑْﻦُ ﺍﻟْﺄَﻋْﺮَﺍﺑِﻲِّ، ﺛﻨﺎ ﻋَﺒَّﺎﺱُ ﺑْﻦُ ﻣُﺤَﻤَّﺪٍ ﺍﻟﺪُّﻭﺭِﻱُّ ﻗَﺎﻝَ: ﺳَﻤِﻌْﺖُ ﻳَﺤْﻴَﻰ ﺑْﻦَ ﻣَﻌِﻴﻦٍ ﻳَﻘُﻮﻝُ: ﺃَﺻْﺤَﺎﺑُﻨَﺎ ﻳُﻔْﺮِﻃُﻮﻥَ ﻓِﻲ ﺃَﺑِﻲ ﺣَﻨِﻴﻔَﺔَ ﻭَﺃَﺻْﺤَﺎﺑِﻪِ

“Hamāre Sāthiyo’n (Ya’ni Muhaddiseen) ne Abu Haneefa (rahimahullah) aur Un ke Sāthiyo’n (Abu Yusuf wa Muhammad wagherah) ke baare me Zyādatiya’n ki hain….” [Jami’ Bayānul Ilm Wa Fazlihee, Jild: 1/ Safha: 1081, Sanad Saheeh]

Is Gawāhi ke ba’d Ibn Ma’een (rahimahullah) ko Imām Muhammad (rahimahullah) ke Jāriheen me shumār karna Zubair Ali Zai ka Un per ZULM-E-AZEEM hai.

Al-Hāsil:
(i):.. Jarah me Imām Ahmed (rahimahullah) ke bajāye Ibn Ma’een (rahimahullah) ka naam Mudarrij hone ka Imkān hai.
(ii):.. Jarah, Na Adālat ke baare me Sareeh hai aur Na hi Hāfzah ke ta’lluq se Sareeh hai.
(iii):.. Ibn Ma’een (rahimahullah) ka Khud ka Amal bhi Jarah ke khilāf hai ke Unhoney Khud Imām Muhammad (rahimahullah) se likha hai Jo Sareeh Tauseeq hai.
(iv):.. Ibn Ma’een (rahimahullah) Mutashaddid wa Muta’nat hain Aur Mutashaddid ki sirf Tauseeq Qabil-e-Qubool hoti hai, Jarah nahi.
(v):.. Ibn Ma’een (rahimahullah) ke Aqwāl me Ta’ruz hai isliye Tarjeeh Tauseeq ko hogi.
(vi):.. Ibn Ma’een (rahimahullah) ne Khud Abu Haneefa aur un ke As’hāb ke muta’lliq Muhaddiseen ka Tashaddud zāhir kiya hai to wo Khud is ka irtikāb kaise kar sakte hain..?

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Min-Jānib: Sameer Mughal

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Fazail-e-A’maal Per Aitraaz (Tableeghi Buzurg Marne Ke Ba’d Qabr Me Namaz Parhne Lage) Ka Jawaab

Bismillāhir Rahmānir Raheem (21-03-2016)

Aitrāz :–
Ek Buzurg Qabar Main Dafan hoty Hi Namaz padhna Shuru Kardiya
Kyon Ki wo 50 saal Raat Bhar Lagatar Jaghty raheee aur Unki Khoish thi Qabar main Jako Namaz Padhny Ki.

Fazail e namaz Jild – 01 Pg : 260

No Kadmoun ki Aawaz
No munkir Nakir
No Sawal jawaab

Onlyyyyyy Actionnnn

jab Zinda Tha chilly Lagany time hogya
Ab Qabar main Namaz Padhra

Aitrāzi Poster:-

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Al-Jawāb:–
Hamāra Aqeedah Ye hai ke, Koi Nabi Mu’jizah Zāhir karne me Ya Wali Karāmat Zāhir karne me Mukhtār Kul (Ya’ni Khud se Tamām Ikhtiyārāt rakhne wāla) nahi hota balke Ye Sab Kuch Allah Ta’ala ki Qudrat ka Karishmah hota hai Jis ka Zahoor Anbiya’ wa Auliya’ ke hātho’n hota hai.

(I):.. Allah Ta’ala ka Irshād hai: “…..Aur Koi Rasool bhi Allah ke Hukm ke baghair Koi Nishaani nahi la sakta….” [Surah Ghāfir: 78]

ﻭَﻣَﺎ ﻛَﺎﻥَ ﻟِﺮَﺳُﻮﻝٍ ﺃَﻥْ ﻳَﺄْﺗِﻲَ ﺑِﺂﻳَﺔٍ ﺇِﻟَّﺎ ﺑِﺈِﺫْﻥِ ﺍﻟﻠَّﻪِ

(II):.. Imām Abu Haneefah (rahimahullah) ka Irshād hai:

والكرامات اﻷولياء حق

“Auliya’ ki Karaamaat Haqq hain.” [Sharah Fiqh Akbar, Safha: 144]

(III):.. Imām Tahāvi Hanafi (rahimahullah), Imām Abu Haneefa aur Saahibeen Imām Muhammad wa Abu Yusuf (rahmatullahi alaihim) ka Aqeedah bayān karte hue likhte hain:

ﻭﻧﺆﻣﻦ ﺑﻤﺎ ﺟﺎﺀ ﻣﻦ ﻛﺮﺍﻣﺎﺗﻬﻢ ، ﻭﺻﺢ ﻋﻦ ﺍﻟﺜﻘﺎﺕ ﻣﻦ
ﺭﻭﺍﻳﺎﺗﻬﻢ

“(Auliya’ Allah aur Buzurgān-e-Deen ki) Jo Karāmatei’n hain aur Siqah Rāviyo’n se sābit hain Un per Hamāra EIMAAN hai.” [Al-Aqeedah At-Tahāvi]

(IV):.. Allamah Ibn Taymiyah (rahimahullah) farmāte hain:

وَمِنْ أُصًولِ أَهْلِ السُّنَّةِ: التَّصْدِيقُ بِكَرَامَاتَ الأَوْلِيَاءِ وَمَا يُجْرِي اللهُ عَلَى أَيْدِيهِم مِّنْ خَوَارِقِ الْعَادَاتِ فِي أَنْوَاعِ الْعُلُومِ وَالْمُكَاشَفَات ،ِ وَأَنْوَاعِ الْقُدْرَةِ وَالتَّأْثِيرَات ، وَالمَاثُور عَنْ سَالِفِ الأُمَمِ فِي سُورَةِ الْكَهْفِ وَغَيْرِهَا ، وَعَنْ صَدْرِ هَذِهِ الأُمَّةِ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ وَسَائِرِ فِرق الأُمَّةِ ، وَهِيَ مَوْجُودَةٌ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ .

“Ahl-e-Sunnat ke Usool me se Ye hai ke, Karāmāt-e-Auliya’ ki Tasdeeq ki jāye
Aur Khilāf-e-Aadat Umoor Jo Allah Ta’ala in ke hātho’n per Jaari karte hain Uloom ki Qismo’n me se, aur Mukāshifāt ki Qismo’n me se, aur Qudrat aur Taaseer ki Qismo’n me se, aur wo Sab cheezei’n Jo Manqool hain Pichhli Ummato ke Neik logo’n se Surah Kahaf wagherah me, aur is Ummat ke shuroo’ Logo’n me se Jaise ke SAHAABA WA TABA’EEN aur Ummat ke Saare Giroh me se aur Is tarah ke Waqeat Qiyāmat tak bhi maujood rahenge (Ya’ni In Sab ki Tasdeeq Karna AHL-E-SUNNAT WAL JAMA’T ke USOOL me se hai).” [Al-Aqeedatul Wāstiya]

Chounke Firqa Jadeed Ahl-e-Hadees, AHL-E-SUNNAT se Khārij hain isliye wo Auliya’ ki KARĀMĀT ka sirf Inkār hi nahi balke Mazāq bhi udaate hain.

Aitrāzi Hikāyat:
Abu Sanān (rahimahullah) kehte hain: Main Un logo’n me tha Jinhoney Sābit ko dafn kiya. Dafn karte hue LAHAD ki Ek Eent gir gayi to Maine dekha ke Wo khade Namāz parh rahe hain. Maine apne Sāthi se kaha: Dekho, Ye kya ho raha hai Us ne mujhe kaha: Chup ho jao. Jab Dafn kar chuke to Un ke Ghar ja kar Un ki Beti se daryāft kiya ke Sābit ka amal kya tha.? Us ne kaha: Kyon poochte ho..? Humne Qissah bayān kiya, Us ne kaha: 50 BARAS SHAB BEIDARI KI Aur Subah ko hamesha Ye dua karte the ke, Ya Allah.! Agar Tu kisi ko ye daulat ata kare ke wo Qabr me Namāz parhe to mujhe ataa farma.”

Jab Maine Asl Safha dekha to ma’loom hua ke Firqa Ahl-e-Hadees ke Jāhil ne Maulāna Zakariyya (rahimahullah) ka diya hua hawāla chhupa diya hai.

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Is scan me saaf dekh sakte hain ke Maulāna Zakariyya (rahimahullah) ne Kitāb IQĀMATUL HUJJAH Mu’allifah Maulāna Abdul Hayi Lakhnavi (rahimahullah) ka hawāla diya hai…

Ye waqea [IQĀMATUL HUJJAH, Safha: 70] per maujood hai.

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Aur Maulāna Abdul Hayi Lakhnavi (rahimahullah) ne is Waqea ko Abu Nu’aym (rahimahullah) ki Kitāb [Hilyatul Auliya’, Jild:2 / Safha: 219] se naqal kiya hai.

حَدَّثَنَا عُثْمَانُ بْنُ مُحَمَّدٍ الْعُثْمَانِيُّ ، قَالَ : ثنا إِسْمَاعِيلُ بْنُ الْكَرَابِيسِيُّ ، قَالَ : حَدَّثَنِي مُحَمَّدُ بْنُ سِنَانِ الْقَزَّازُ ، قَالَ : ثنا شَيْبَانُ بْنُ جِسْرٍ ، عَنْ أَبِيهِ ، قَالَ : أَنَا وَاللَّهِ الَّذِي لا إِلَهَ إِلا هُوَ أَدْخَلْتُ ثَابِتًا الْبُنَانِيَّ لَحْدَهُ وَمَعِيَ حُمَيْدٌ الطَّوِيلُ ، أَوْ رَجُلٌ غَيْرُهُ شَكَّ مُحَمَّدٌ ، قَالَ : فَلَمَّا سَوَّيْنَا عَلَيْهِ اللَّبِنَ سَقَطَتْ لَبِنَةٌ ، فَإِذَا بِهِ يُصَلِّي فِي قَبْرِهِ ، فَقُلْتُ لِلَّذِي مَعَهُ : أَلا تَرَى ؟ قَالَ : اسْكُتْ ، فَلَمَّا سَوَّيْنَا عَلَيْهِ وَفَرَغْنَا أَتَيْنَا ابْنَتَهُ ، فَقُلْنَا لَهَا : مَا كَانَ عَمَلُ أَبِيكَ ثَابِتٍ ؟ فَقَالَتْ : وَمَا رَأَيْتُمْ ؟ فَأَخْبَرْنَاهَا ، فَقَالَتْ : كَانَ يقُومُ اللَّيْلَ خَمْسِينَ سَنَةً فَإِذَا كَانَ السَّحَرُ ، قَالَ فِي دُعَائِهِ : ” اللَّهُمَّ إِنْ كُنْتَ أَعْطَيْتَ أَحَدًا مِنْ خَلْقِكَ الصَّلاةَ فِي قَبْرِهِ ، فَأَعْطِنِيهَا ” ، فَمَا كَانَ اللَّهُ لِيَرُدَّ ذَلِكَ الدُّعَاءَ .

Sābit bin Aslam Al-Bunāni (rahimahullah) BASRAH ke Tāba’een me se the na ke Chillah lagāye hue Koi Tableeghi Buzurg ke un ka is tarah se Firqa Ahl-e-Hadees Mazāq udaane lag jayei’n…

Ghair-Muqallid Zubair Ali Zai ne likha: “Sābit bin Aslam Al-Bunāni Kutab Sittah ke Raavi aur SIQAH AABID the.” [Al-Qaulul Mateen, Safha: 43]

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Kya aisa Mumkin bhi hai…? Be-shakk.! Agar Allah Ta’ala chaahe to Kya mumkin nahi hai.?

QABR ME NAMĀZ PARHNA:

Anas (raziallahu ta’ala anhu) se rivāyat hai ke, Rasoolullah (sallallāhu alaihi wa sallam) ne farmāya: “Main Me’raj ki raat Moosa (alaihis salaam) ki Qabr ke paas se guzra Jo Surkh rang ke Teile ke paas Apni Qabr me khade Namaaz parh rahe the.” [Saheeh Muslim]

ﻋَﻦْ ﺃَﻧَﺲِ ﺑْﻦِ ﻣَﺎﻟِﻚٍ ، ﺃَﻥّ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ، ﻗَﺎﻝَ : ﺃَﺗَﻴْﺖُ ، ﻭَﻓِﻲ ﺭِﻭَﺍﻳَﺔِ ﻫَﺪَّﺍﺏٍ : ” ﻣَﺮَﺭْﺕُ ﻋَﻠَﻰ ﻣُﻮﺳَﻰ ﻟَﻴْﻠَﺔَ ﺃُﺳْﺮِﻱَ ﺑِﻲ ، ﻋِﻨْﺪَ ﺍﻟْﻜَﺜِﻴﺐِ ﺍﻟْﺄَﺣْﻤَﺮِ ، ﻭَﻫُﻮَ ﻗَﺎﺋِﻢٌ ﻳُﺼَﻠِّﻲ ﻓِﻲ ﻗَﺒْﺮِﻩِ ” .

Yaad rahe ke Karāmat kehte hi usey hain Jo Khilāf-e-Fitrat, Khilāf-e-Aadat aur Khilāf-e-Aql ho…

Allah Ta’ala se dua’ hai ke Humei’n Deen ki Sahih Samajh ata farmaaye. Aameen.

Min-Jānib:

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Fazail-e-Amaal Per Aitraaz (Qaza Namaz Parhne Per Bhi 2 Crore 88 Lakh Saal Jahannum Me Jalne) Ka Jawaab

Bismillāhir Rahmānir Raheem (Edited: 09-04-2016)

Aitrāz:–

👉Jo shaks namaaz ko kaza karde baad me padh bhi le phir bhi 2 caror 28 lakh saal ?
Jehannam me jalega

(Safed Jhooth)
Fazaile namaaz
safa no : 36

Al-Jawāb:–

Aitrāz me khud Jhoot mazkoor hai Ya’ni ke 88 Lakh ke bajāye 28 Lakh likha hai. Isi ko Andhi Taqleed kehte hain aur Firqa Ahl-e-Hadees ke Juhala’ andhe ban kar is Aitrāz ko copy-paste karne me lage hue hain.

Jin logo’n ko 28 aur 88 ke darmyān ke Farq ki Samajh nahi hai Wo Deen ko kitna sahih samajhte honge…?

Ye Aitrāz asl me Firqa Jami’at Ahl-e-Hadees ke Aalim Me’raj Rabbani ke Ek Bayān se liya gaya hai.

Me’raj Rabbani ne is Hadees ko bayān kar ke Yu’n Aitrāz kiya hai:
“Abhi abhi Jo maine Rasoolullah (sallallāhu alaihi wa sallam) ki Un Namāzo’n ka zikr kiya hai Jo Ghazwa-e-Khandaq ke mauqe’ per Aap ki chand Namāzei’n Qaza’ hui thi’n aur Aap ne adaa farmaayi’n thi’n, Adaa farmāne ke ba-wajood bhi Naoozu Billah Zakariyya Sahab Ya Jama’t-e-Tableegh ke log Nabi-e-Kareem ko apni Jahannum me jalayenge..? Poochna chahta hoon Aap se, batāyei’n..Ye kitni badi Khatarnāk aur Kitni badi Yahoodiyāna Guftagu hai.

Maulāna Zakariyya (rahimahullah) ne Ye Hadees Zaroor naqal ki hai taa ke Log Namāzo’n ko JAAN BOOJH KAR Qaza’ karne se baaz aa Jāyei’n magar sāth hi is Hadees ka hawāla aur haqeeqat bhi bayān kar di hai.

كذا في مجالس الأبرار ، قلت: لم أجده فيما عندي من كتب الحديث ، إلا أن مجالس الأبرار مدحه شيخ مشايخنا الشاه عبد العزيز الدھلوي ۔

“Ye (Hadees) MAJĀLIS UL ABRĀR me hai, Main Kehta hoon: Mere nazdeek Jitni Kutab Ahādees hain un me se Kisi me bhi Ye maujood nahi, sivāye MAJĀLIS UL ABRĀR ke Jis ki Hamāre Mashā’ikh ke Shaykh Shah Abdul Azeez Dehlvi (rahimahullah) ne Ta’reef ki hai.” [Fazā’il-e-Namāz, Safha: 407]
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Ye Hadees Imām Ahmed Al-Roomi (rahimahullah) ki Kitāb [Majālis Ul Abrār, Safha: 320] per maujood hai.

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Is ke ilāwah Ye Hadees Maulāna Ismā’il Haqqi (rahimahullah) ki [Tafseer Roohul Bayān, 2/276] me bhi mazkoor hai.

Magar In Kitābo’n me Na to Sanad ka Zikr hai na Kisi Hadees ki Kitāb ka hawāla diya gaya hai. Lihāza Ye Hadees mehl-e-nazar hai.

Maulāna Zakariyya (rahimahullah) ne mumkina hadd tak Koshish ki ke is Hadees ko Kutab Ahādees me Talāsh kiya Jāye magar Un ko na mili to Unhoney Hadees ke sāth hi is Haqeeqat ko bayān kar diya hai to un per Jhoot ki Tohmat lagāna mehaz Bughz-O-Inaad ke siva kuch nahi.

Ye Aitrāz Maulāna Zakariyya (rahimahullah) ki Zindagi me bhi kiya gaya tha.

Aitrāz:
“Fazaa’il-e-A’maal me Hadees no. 8 Fusl Sāni HUQBAH waali BE-ASL hai, is ka Ikhrāj Zaroori hai.”

Jawāb me Maulāna ne likha:
HUQBAH waali Hadees ka BE-ASAL hona ab tak Meri Nazar se ba-wajood Talāsh ke ab tak nahi guzra. Aap ne isey BE-ASAL to tehreer farma diya hai magar hawāla tehreer nahi farmāya. Ye Main Khud bhi is Hadees ke Khatm per likh chuka hoon ke MUJHE ABHI TAK KUTAB HADEES ME NAHI MILI. Lekin MAJĀLIS UL ABRĀR Khud Mu’tabar Kitāb hai. Shah Abdul Azeez Sāhab ne is ki Ta’reef farmāyi hai. Maulāna Abdul Hayyi Sāhab ne apne Fatāwa me is se Istedlāl kiya hai. Is ke ba’d ab Us ki rivāyat ko Radd karne ke liye Kisi Daleel ki Zaroorat hai. Mere liye is ka Muharrik Ye paida hua tha ke aksar Muballigheen ki Zubān per Ye Mazmoon aata hai aur log is ki Tehqeeq karte the. Isiliye mujhe is ki Talāsh me bohat sa waqt Kharch karna pada. Isiliye Maine is ko لم أجده ke sāth zikr kiya. [Kutub Fazā’il Per Ishkālāt Aur Un Ke Jawābāt, Safha: 122]

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Namāz ko Rasoolullah (sallallāhu alaihi wa sallam) ne Ya Sahāba (raziallahu ta’ala anhum) ne JAAN BOOJH kar Qaza’ nahi kiya tha balke Neend ke Ghalba ki wajah se QAZA’ ho gayi thi.

Aur Ye Hadees un logo’n ke baare me hai Jo JAAN BOOJH kar Namāz ko QAZA’ kar ke phir Adaa karte hain.

Tinyurl.com/raddgm

Min-Jānib:

Sameer Mughal

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Faza’il-e-A’maal Per Aitraaz: Hanzala (raziallahu ta’ala anhu) Ke Waqea Me Tazaad Ka Jawaab

Bismillāhir Rahmānir Raheem (26-12-2015)

Aitraaz:-

Facebook per Ek Ghair-Muqallid ka Aitrāz hua hai…

Wo likhta hai:

/Maulana zakariya ka jhoot maulana zakariya ke qalam se /

fazail e amal, hikayat e sahaba, page no. 37, qissa 11= hazrat e hanzalah kahte hain ki ek martaba hamlog huzoor sallallaho alaihe wasallam ki majlis me the, huzur e aqdas sallallaho alaihe wasallam ne wa’z farmaya jisse quloob narm ho gaye aur ankhon se ansu bahne lage aur apni haqeeqat hame zahir ho gayi ,huzur sallallaho alaihe wasallam ki majlis se uthkar mai ghar aya ,biwi bachche pas a gaye aur kuch duniya ka zikr tazkirah shuru ho gaya aur bachchon ke sath hansna bolna biwi ke sath mazaq shuru ho gaya.

/fazail e amal, hikayat e sahaba, page 75, qissa 3= gazwaye uhad me hazrat e hanzalah awwal se shareek nahi the kahte hain ki unki nayi shadi huyi thi ,biwi se hambistar huye the uske bad gusl ki tayyari kar rahe the aur gusl karne ke liye baith bhi gaye ,sar ko dho rahe the ki ek dam musalmano ki shikast ki awaz kan me padi jiski tab na la sake usi halat me talwar hath me li aur ladai ke maidan ki taraf badhe chale gaye aur kuffar par hamla kiya aur barabar badhte chale gaye ki usi halat me shaheed ho gaye./

note= pahle waqye me hazrat e hanzalah raziyallaho anh ke biwi bachche hain aur dosare waqye me unki nayi nayi shadi huyi hai aur wo shaheed ho gaye bataiye in dono me se kaun sa waqya sachcha aur kaun sa jhoota hai ?

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Al-Jawāb:-
Firqa Ahl-e-Hadees ke Ulema’ aur Juhala’ Logo’n ko Ye Ta’sur dene me lagey hue hain ke, Maulāna Zakariyya (rahimahullah) Kitāb Fazā’il-e-A’maal likhte waqt PAGAL ho gaye the phir Unhoney is Pāgal-pan me Hikāyatei’n (Qissey) garhe hain. (Al-Ayaazu billah)

Hanzala (raziallahu ta’ala anhu) ke waqeat me Tazād sābit kar ke Firqa Ahl-e-Hadees Maulāna ki Dimāghi hālat ke ta’lluq se Logo’n me Shakk wa Shub’haat paida karna chahte hain.

Kya waqayi me Maulāna ka Dimāgh Kharāb ho gaya tha.?

Haqeeqat Jaanne ke liye parhye: Fazail-e-A’maal Likhte Waqt Kya Maulāna Zakarriya (rahimahullah) Pāgal Hue The

Aitrāz karne wāle (Naam Nihaad) Ahl-e-Hadees Ulema’ wa Juhala’ ki Tehqeeq NAAQIS ma’loom hoti hai. 2-4 Ahādees Jaan kar Ye samajhne lagte hain ke Tamām Ahādees ka Ilm unhi ko hāsil hai…

In ko Ye bhi pata nahi ke, Ek Naam ke bohat Saare Log hote hain. Aqlmand is baat se hi Aitrāz me chhupi Jihālat ka andāzah laga sakta hai.

Magar Hum sāth hi Tehqeeqi Jawāb aur Waqeat ki Takhreej bhi pesh kar dete hain…

Hanzala Naam Ke Do Sahāba:

(I):.. Jin ko Malaa’ika ne Ghusl diya tha wo Hanzala bin Abi Aamir (raziallahu ta’ala anhu) hain.

[Sunan Al-KubraLil Bayhaqi]

أبو عبد الله الحافظ ، أخبرني أبو الحسين بن يعقوب الحافظ ، أنبأ محمد بن إسحاق بن إبراهيم ، ثنا سعيد بن يحيى الأموي ، حدثني أبي قال : قال ابن إسحاق : حدثني يحيى بن عباد بن عبد الله بن الزبير ، عن أبيه ، عن جده في قصة أحد وقتل شداد بن الأسود الذي كان يقال له ابن شعوب حنظلة بن أبي عامر قال فقال رسول الله صلى الله عليه وسلم : ” إن صاحبكم تغسله الملائكة فاسألوا صاحبته ” . فقالت : خرج وهو جنب لما سمع الهائعة . فقال رسول الله صلى الله عليه وسلم : ” لذلك غسلته الملائكة .

باب الجنب يستشهد في المعركة 

(II):.. Jin ko Apne Munāfiq hone ka Khauff hua wo Hanzala bin Rabee’ (raziallahu ta’ala anhu) hain Jo Kātib-e-Wahi hain.

[Sahih Muslim]

حَدَّثَنِي إِسْحَاقُ بْنُ مَنْصُورٍ ، أَخْبَرَنَا عَبْدُ الصَّمَدِ سَمِعْتُ أَبِيي ُحَدِّثُ ، حَدَّثَنَا سَعِيدٌ الْجُرَيْرِيُّ ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ ، عَنْ حَنْظَلَةَ ، قَالَ : كُنَّا عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَوَعَظَنَا فَذَكَّرَ النَّارَ ، قَالَ : ثُمَّ جِئْتُ إِلَى الْبَيْتِ فَضَاحَكْتُ الصِّبْيَانَ وَلَاعَبْتُ الْمَرْأَةَ ، قَالَ : فَخَرَجْتُ ، فَلَقِيتُ أَبَا بَكْرٍ فَذَكَرْتُ ذَلِكَ لَهُ ، فَقَالَ : وَأَنَا قَدْ فَعَلْتُ مِثْلَ مَا تَذْكُرُ ، فَلَقِينَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، نَافَقَ حَنْظَلَةُ ، فَقَالَ : مَهْ فَحَدَّثْتُهُ بِالْحَدِيثِ ، فَقَالَ أَبُو بَكْرٍ : وَأَنَا قَدْ فَعَلْتُ مِثْلَ مَا فَعَلَ ، فَقَالَ يَا حَنْظَلَةُ : ” سَاعَةً وَسَاعَةً وَلَوْ كَانَتْ تَكُونُ قُلُوبُكُمْ كَمَا تَكُونُ عِنْدَ الذِّكْرِ لَصَافَحَتْكُمُ الْمَلَائِكَةُ حَتَّى تُسَلِّمَ عَلَيْكُمْ فِي الطُّرُقِ ” ، حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا الْفَضْلُ بْنُ دُكَيْنٍ ، حَدَّثَنَا سُفْيَانُ ، عَنْ سَعِيدٍ الْجُرَيْرِيِّ ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ ، عَنْ حَنْظَلَةَ التَّمِيمِيِّ الْأُسَيِّدِيِّ الْكَاتِبِ ، قَالَ : كُنَّا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَذَكَّرَنَا الْجَنَّةَ وَالنَّارَ فَذَكَرَ نَحْوَ حَدِيثِهِمَا .

Maulāna Zakariyya (rahimahullah) ne Jo do waqeat naqal kiye hain wo Ahadees ki Kutab se naqal kiye hain Jis me se Ek waqea [Sahih Muslim] me maujood hai aur doosra [Sunan Kubra Bayhaqi] me…

Magar Firqa Ahl-e-Hadees Ye ta’sur dene me lage hue hain ke Ye Waqeat Maulana Zakariya (rahimahullah) ne khud garhe hain… Ye waqeat Jhoot hain wagherah. (Naoozu billah)

Firqa Ahl-e-Hadees to SAHIH MUSLIM ki Ahādees se bhi wāqif nahi hain. Maslaki Ta’sub ne Un ko Andha bana daala hai.

Bas Yehi Maqsad hai ke Logo’n ke Dilo’n me Fazaa’il-e-A’maal ke Ta’lluq se Shukook wa Shub’haat paida kiye jaayei’n..

Lekin kab tak Firqa Ahl-e-Hadees Jhoot bol kar Logo’n ko Gumrāh karenge..? Kisi na Kisi Din BĀTIL ka Pardah-Faash ho kar rahega.

Allah Ta’ala ka irshaad hai: “Aur Keh dijiye ke HAQQ aa gaya Aur BATIL mit gaya, Be-shakk BATIL mitne wāla hai. [Surah Isra’: 81]

وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

Allah Ta’ala se dua hai ke Humei’n DEEN ki Sahih Samajh ata farmaaye aur Jahilo’n ki Jihālat se Is Ummat ki hifāzat farmāye. (Aameen)

Min-Jaanib:

Sameer Mughal

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Fazail-e-A’maal Likhte Waqt Kya Maulana Zakarriya (rahimahullah) Pagal Ho Gaye The?

Bismillāhir Rahmānir Raheem (26-12-2015)

Aitrāz:-

Ex-Mujaawar Me’raj Rabbani Jis ko Qur’an tak Sahih se parhna nahi aata unhoney Tableeghi Nisaab “Faza’il-e-Aa’maal” Ke Musannif Shaykh Zakariyyah (rahimahullah) per apne Ek bayaan me apni Baazaari Zubaan ka iste’maal karte hue Ye Ilzaam lagaaya tha ke, Faza’il-e-A’maal likhte waqt “Unka Dimaagh Kharaab ho gaya tha.”

Aur Ye Khud ka Garha hua Ma’na Maulāna ki us Ibaarat se ukhaz kiya Jo Risaalah Hikayat-e-Sahāba (raziallahu anhum) Ki Tam’heed me likha hua hai.
“Safar 1357 Hijri Me Ek Marz Ki Wajah Se Chand Roz Ke Liye DIMAAGHI KAAM Se Rok Diya Gaya Toh Mujhe Khayal Hua Ke In Khaali Aiyaam Ko Is Ba-barkat Masghalah Me Guzaar Doon Ke Agar Ye Auraakh Pasandi Khatir Naa Hue Tab Bhi Mere Ye Khaali Auqaat Toh Behtareen Aur Ba-barkat Mashgalah Me Guzar Hi Jayenge.”

Phir har taraf Ye Shor machaa diya gaya ke Faza’il-e-A’maal likhte waqt Maulana Pāgal ho gaye the wagherah wagherah. (Naoozu billah Min Zaalik)

SACHHAAYI:
Asal Haqeeqat to Ye thi ke Maulāna ko NAKSEER (Naak se Khoon behne) ka marz hua tha.

Wo likhte hain: “Safar 1357 Hijri me……………. Meerut me Nakseer ka shadeed Hamlah hua Jo Maghrib ke ba’d shuroo’ ho kar Subah 8 baje tak musalsal raha aur Taqreeban 2 Gharay ke Qareeb Khoon saari Raat Na-ma’loom kaha se Paida hua aur Nakseer ki ibtida’ bhi apni Ek Himaaqat se Jo Hazrat Madni Quddus Surrah ki Be-Takallufi ki bina’ per paida hui thi, Lambah Qissah hai………..”

Neiz likhte hain: “First-Class Doctoro aur Hakeemo ki taraf se chand Maah tak Dimaaghi Kaam se rok diya gaya.[Aap Beeti, Jild: 1/ Safha: 137-138]

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Nakseer ki wajah se Doctors ne rok diya tha na ke Shaykh (rahimahullah) Pāgal hue the.

Ab Ek aur Haqeeqat se bhi aagaah karna zaroori hai ke, Faza’il-e-A’maal Kayi Rasā’il ka Majmua hai Jo alag alag Auqaat me likhi gayi thi’n…

Faza’il-e-Qur’an – Zilhijjah, 1348 Hijri

Fazail-e-Namaz – Muharram, 1358 Hijri

Faza’il-e-Zikr – Shawwal, 1358 Hijri

Faza’il-e-Durood – Zil-Hijjah, 1360 Hijri

Faza’il-e-Tableegh – Safar, 1350 Hijri

Faza’il-e-Ramazan – Ramazan, 1349 Hijri

Aur Sirf HIKAYAT-E-SAHAABA Likhi gayi Shawwal, 1357 Hijri me

Ab batāyei’n ke Hikāyat-e-Sahāba me Kis waqea per Aitrāz hai…?

Agar Nahi to Phir Ye Hamāre Shaykh (rahimahullah) ki KARAAMAT samjhei’n ke BEEMAARI ki hālat me bhi aisa Risālah likha hai.

Agar Me’raj Rabbani ne Tehqeeq ki hoti to Itni Zillat na Uthaani padti.

Faza’il-e-A’maal Ke Waqeat Doosre Mustanad Ulema’ Ki Kitaabo’n se Naqal kiye gaye hain. Asal Aitraaz to Un per hona chahye tha magar Aisa karenge to FITNAH kaise phailayenge…?

Min-Jānib:

Sameer Mughal

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Fazail-e-Amaal Me Jamat Ki Namaz Per Sawab Ka Jhoot Ya Firqa Ahl-e-Hadees Ka Jhoot

Bismillāhir Rahmānir Raheem (16-12-2015)

Aitrāz:–
Jamaat se ek namaaz ka.sawab 3 caror 35 lakh 54 hazaar 435
Fazaile namaaz
safa-no : 42
👉(Dunia Ka Sab Se Bada Jhooth)

Al-Jawāb:–
Aitrāz me khud Jhoot mazkoor hai Ya’ni 432 ki jagah 435 likha hai aur (Naam Nihaad) Ahl-e-Hadees chale hain Ye sābit karne ke liye ke Kitāb [Fazā’il-e-A’maal] me Dunya ka Sab se bada Jhoot hai.

Maulāna Zakariyya (rahimahullah) ne JAMA’T KI FAZEELAT ka Baab Qāyem kiya phir Ahādees wa Aasār wa Waqeat se is Baab ko muzayyin kiya taa ke Log Jama’t ki Fazeelat Jaan kar Jama’t ko Tark karne ka khiyāl bhi apne Dil me na la pāyei’n…

(Naam Nihaad) Ahl-e-Hadees ne Maulāna ki is Koshish ko Bajaaye Saraahne ke is per Be-wajah Aitrāz kar ke Maulāna ko Tanqeed ka Nishāna banāya hai.

Dekhye Sab se pehle Maulāna ne is Hadees ko naqal kiya hai…

(I):.. Ibn Umar (raziallahu ta’ala anhu) se rivāyat hai ke Rasoolullah (sallallāhu alaihi wa sallam) ne farmāya:
“Jama’t ki Namāz Akele ki Namāz se 27 darjah Zyādah hoti hai.” [Sahih Bukhāri wa Sahih Muslim]

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Phir Doosri Hadees Maulāna ne Ye naqal ki hai…

(II):.. Abu Hurayrah (raziallahu ta’ala anhu) se rivāyat hai ke Rasoolullah (sallallāhu alaihi wa sallam) ne farmāya: “Aadmi ki wo Namāz Jo Jama’t se parhi gayi ho Us Namāz se Jo Ghar me parh li ho Ya Bāzār me parh li ho, 25 DARJAH AL-MUZĀIF hoti hai aur baat Ye hai ke Jab Aadmi Wuzoo’ karta hai aur Wuzoo’ ko Kamaal darjah tak pohncha deta hai, phir Masjid ki taraf sirf Namāz ke iradah se chalta hai, Koi aur Irādah us ke sāth shāmil nahi hota to Jo Qadam bhi rakhta hai us ki wajah se Ek Neiki barh jāti hai aur ek Khata’ mu’af ho jāti hai, aur phir Namāz parh kar usi Jagah baitha rehta hai to Jab tak wo ba-wazoo’ baitha rahega, Farishtey us ke liye Maghfirat wa Rahmat ki dua’ karte rehte hain aur jab tak Aadmi Namāz ka Intezār karta rehta hai, wo Namāz ka Sawāb pāta rehta hai. [Sahih Bukhāri wa Sahih Muslim]

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Pehli aur Doosri Hadees dono [Sahih Bukhāri wa Sahih Muslim] ki hain aur in Do Sahih Ahādees ke darmyān Ikhtilāf waaqe’ hua hai ke Jama’t ke sāth Namāz Akele ki Namāz se 25 darjah Afzal hai Ya 27 darjah Afzal hai.? Pas Yaha’n IJTIHĀD ki Zaroorat pesh aayi ke in dono Ahādees ke darmyān ka Ikhtilāf rafa’ ho jaaye.

Shāriheen-e-Hadees ne mukhtalif Tareeq se is Ikhtilāf ko rafa’ karne ki Koshish ki hai.

Maulāna ne Un Shāriheen ki hi mukhtalif Aaraa’ ko apni Kitāb me naqal kiya hai, mulāhizah farmāyei’n..

FĀYDAH:
Pehli Hadees me 27 darjah ki Zyādati batlāyi gayi thi aur is Hadees me 25 darjah ki, In dono Hadeeso’n me Jo Ikhtilāf hua hai Ulema’ ne is ke bohat se Jawābāt tehreer farmāyei’n hain Jo SHUROOH-E-HADEES me mazkoor hain.

(i):. Min-Jumlah un ke Ye hai ke Namāziyo’n ke haal ke Ikhtilāf ki wajah se hai ke Ba’zo’n ko 25 darjah ki Zyādati hoti hai aur Ba’zo’n ko Ikhlās ki wajah se 27 darjah ki ho jāti hai.

(ii):. Ba’z Ulema’ ne Namāz ke Ikhtilāf per mehmool farmāya hai ke Sirri (Aahista Aawāz waali) Namāzo’n me 25 hai aur Jehri me 27 hai.

(iii):. Ba’z ne 27 Esha’ aur Subah (Fajar) ke liye batāya hai ke in dono Namazo’n me Jaana mushkil ma’loom hota hai aur 25 bāqi Namāzo’n me

(iv):. Ba’z Shurrāh ne likha hai ke, Is Ummat per Allah Ta’ala ki taraf se In’āmāt ki Bārish barhti hi chali gayi jaisa ke aur bhi bohat si jagah is ka Zahoor hai, isliye Awwal 25 darjah tha, ba’d me 27 darjah ho gaya.

(v):. Ba’z Shurrāh ne ek Ajeeb baat samjhi hai, wo kehte hain ke is hadees (25 darjah waali) Ka Sawāb Pehli Hadees (27 darjah waali) se bohat Zyādah hai isliye ke is Hadees me Ye irshād nahi ke 25 darjah ki Zyādati hai balke Ye irshād hai ke 25 DARJAH AL-MUZĀIF HOTI HAI Jis ka tarjumah “2 chand aur 2 guna” hota hai Ya’ni Ye ke 25 martabah tak 2 guna ajar hota hi chala jāta hai, is soorat me Jama’t ki Ek Namāz ka Sawāb 3,35,54,432 darjah hua hai.

{ 2 ^ (25) = 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 x 2 = 3,35,54,432 }

Haqq Ta’ala Shānahu ki Rahmat se Ye sawāb kuch ba’eed nahi, aur Jab Namāz chhorne ka Gunāh 1 HUQBAH (2,88,00,000 saal Jahannum me jalna) hai Jo pehle Baab me guzra to us ke parhne ka Sawāb Ye (3,35,54,432) hona Qaraeen-e-Qiyās bhi hai. [Dekhye Fazā’il-e-A’maal Takhreej Shudah, Safha: 412, 414-415]

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Faza’il-e-A’maal Takhreej Shudah

Maulāna ne In dono Ahādees ke darmyān waaqe’ Ikhtilāf per SHĀRIHEEN ke Aqwāl pesh kiye hain naa ke Khud ka koi Qaul… Maulāna to Aakhri Qaul per “Ba’z Shurrāh ne ek Ajeeb baat samjhi hai” likh kar Khud Ta’jjub ka Iz’hār bhi kiya hai.

Kya Ahādees ke darmyān waaqe’ Ikhtilāf ko rafa’ karna JHOOT Kehlāta hai..? Agar Ye Jhoot hai to phir baaqi Aaraa’ bhi Jhooti hongi… Is tarah se Kitne hi Shāriheen-e-Hadees Firqa Ahl-e-Hadees ke mutābiq Kāzib ho jāyenge.

Agar bil-farz maan liya jāye ke Shaarih ki Ye raa’i Jis se Maulāna Zakariyya (rahimahullah) ne Ittifāq kiya hai Khata’ (Ghalti) hai to is ko Zyādah se Zyādah Ijtihādi Khata’ se Ta’beer kiya ja sakta hai. Is ko Jhoot kehna Nari Jihālat wa Himāqat ke siva kuch nahi.

Hazrat Amr bin Al-Aas (raziallahu ta’ala anhu) farmaate hain ke: “Jab Hākim Ijtihād se faislah karey aur Saheeh faislah par Pohanch Jāye to Us ko 2 Ajar milte hain aur Agar Hākim Ijtihād se Faislah Karey aur Khata’ (Ghalti) ho Jāye to 1 Ajar ka MUSTAHIQ hai.” [Sahih Bukhari, Kitāb: Al-I’tisaam Bil-Kitabi Was Sunnati; Sahih Muslim, Kitāb: Al-Aqziyah]

ﻋَﻦْ ﻋَﻤْﺮِﻭ ﺑْﻦِ ﺍﻟْﻌَﺎﺹِ ، ﺃَﻧَّﻪُ ﺳَﻤِﻊَ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ، ﻳَﻘُﻮﻝُ : ” ﺇِﺫَﺍ ﺣَﻜَﻢَ ﺍﻟْﺤَﺎﻛِﻢُ ﻓَﺎﺟْﺘَﻬَﺪَ ، ﺛُﻢَّ ﺃَﺻَﺎﺏَ ﻓَﻠَﻪُ ﺃَﺟْﺮَﺍﻥِ ، ﻭَﺇِﺫَﺍ ﺣَﻜَﻢَ ﻓَﺎﺟْﺘَﻬَﺪَ ، ﺛُﻢَّ ﺃَﺧْﻄَﺄَ ﻓَﻠَﻪُ ﺃَﺟْﺮٌ ”

Is Hadees se ma’loom hua ke MUJTAHID Ma’soom to Nahi hota Kyonke Ijtihād me Khata’ ka Ehtemaal (Possibility) bhi hai, Magar Wo Mat’oon bhi Nahi hota ke Us par Zubaan Ta’n Darāz ki Jāye balke MUJTAHID ke liye har Haal me AJAR maujood hai.

Umeed karta hoon ke Firqa Ahl-e-Hadees apne Aitrāzāt per Nazar-Saani karenge aur apni bad-fahmi, kaj-fahmi bhare Aitrāzāt se Awaam ko dhoka wa fareib dena Tark kar denge…

Allah Ta’ala se dua hai ke Humei’n Deen ki Sahih Samajh ata farmaaye. (Aameen)

Min-Jānib:

Sameer Mughal

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Faza’il-e-A’maal (Usman raziallahu anhu Ke Waqea Per) Aitraaz Ka Jawaab

Bismillāhir Rahmānir Raheem (09-12-2015)

Ek Sabil naami Ghair-Muqallid (Naam Nihaad) Ahl-e-Hadees ne Faza’il-e-A’maal per kuch Yu Aitraaz Kiya tha Ek Whatsapp Group me…

Aitrāz:
//Yeh fazail e hajj hai maulana zakariya ki pg no.132, jild:2, yaseen book depot, delhi

Yeh maulana zakariya likhte hai ki hazrat abdullah bin salam (ra) farmate hai ki jab dushmano ne usman bin affan (ra) ko bandi bana rakkah tha tab mein unki khidmat mein salam karne ke liye hazir hua tabhi unhe huzur (saw) ki ziyarat hui yani ki huzur (saw) jo ki faut kar chuke the, woh waha pahuch gaye, aur hazrat usman bin affan jinko dushmano ne 40 din tak piyasa rakha tha, huzur (saw) unko pina k liye pani diya aur usman (ra) ne us pani ko pi liya tab nabi (saw) ne irshad farmaya ki ay usman kya tum aur jina chate ho yah mera saat chalkar apna roza kholna chate ho… usman (ra) ne farmaya ki mein jina nahi chata hu apki kidmat mein rahna chata hu …. fir maulana zakariya likhte hai ki ussi din dushmano ne unko shahid kardiya ….

ab sochne ki baat yeh hai ki jab nabi (saw) ne unko pahle hi pani pila diya tha toh phir nabi (saw) ne aisa kyu farmaya ki chalo usman aur mere saat chalkar apna roza kholo… kahani toh maulana zakariya ne acchi banayi par phir bhi is jhot ko sabit na kar sake….///

Al-Jawaab:
Firqa Ahl-e-Hadees ka Aitrāz ho Jis me Jhoot, bad-diyānati wa bad-fahmi, dhoka wa fareib na ho Ye mumkin nahi..

Allah Ta’la ka irshaad hai: “Aye Eimaan Waalo ! Agar koi FAASIQ tumhaare paas koi Khabar le kar aaye to Khoob Tehqeeq kar liya karo, aisa na ho ke kisi Qaum ko na-daani se Nuqsān pohncha do, phir tum ko apne kiye par Sharmindah hona pade.” [Surah Hujurāt: 6]

WAQEA NAQAL KARNE ME FAREIB:

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Scan me dekh sakte hain ke likha hai…. “Huzoor (sallallāhu alaihi wa sallam) ne irshād farmāya: “Agar Tum chāho to Un ke muqāble me Tumhāri Madad ki jāye aur Tumhāra Dil chāhe to Yaha’n Hamāre paas hi aa kar Iftār kar lena, Maine arz kar diya ke Huzoor (sallallāhu alaihi wa sallam) ki Khidmat me Hāzri hi chahta hoon, usi Din Shaheed kar diye gaye….” [Fazā’il-e-Hajj,  Waqea# 18]

Maulāna Zakariya (rahimahullah) ke naqal kardah waqea me CHALO USMAN MERE SATH CHAL KAR APNA ROZA KHOLO ke alfāz sirey se maujood hi nahi aur na Ibārat ke kisi lafz se Ye maf’hoom nikalta hai balke Rasoolullah (sallallāhu alaihi wa sallam) ne to Usman (raziallahu ta’ala anhu) ki sirf CHĀHAT daryāft ki hai “Tumhāra Dil chāhe to Yaha’n Hamāre paas hi aa kar Iftār kar lena”

Maulāna Zakariya (rahimahullah) ne Kahāni banāyi nahi hai balke Waqea ke sāth Kitāb [Al-Hāvi Lil Fatāwa] ka hawāla bhi diya hai.

(I):.. Jalāluddin Suyooti Ash-Shāfa’i (rahimahullah) ki Kitāb [Al-Hāvi Lil Fatāwa] aur Risālah [Tanweer Al-Halak Fi Imkaani Ruy’atul Nabiyyi Wal Malak, Safha: 55] me maujood hai…

Al-Haavi aur Tanweerul Halak me Arbi Matn Kuch is tarah hai:

قال عبد الله بن سلام : ثم أتيت عثمان لأسلم عليه – وهو محصور – فقال : مرحبا بأخي ، رأيت رسول الله – صلى الله عليه وسلم – في هذه الخوخة فقال : يا عثمان حصروك ؟ قلت : نعم ، قال : عطشوك ؟ قلت : نعم ، فأدلى لي دلوا فيه ماء فشربت حتى رويت حتى إني لأجد برده بين ثديي وبين كتفي ، فقال : إن شئت نصرت عليهم ، وإن شئت أفطرت عندنا ، فاخترت أن أفطر عنده ، فقتل ذلك اليوم . انتهى . 

Is poore risālah me Allamah Suyooti (rahimahullah) ne Rasoolullah (sallallāhu alaihi wa sallam) ko Ba-hālat Beidāri dekhne ko sābit kiya hai.

Is waqeah ko naqal karne ke ba’d likhte hain:

وهذه القصة مشهورة عن عثمان – مخرجة في كتب الحديث بالإسناد – أخرجها الحارث بن أبي أسامة في مسنده وغيره ، وقد فهم المنصف منها أنها رؤية يقظة ، وإن لم يصلح عدها في الكرامات ؛ لأن رؤية المنام يستوي فيها كل أحد ، وليست من الخوارق المعدودة في الكرامات ولا ينكرها من ينكر كرامات الأولياء

“Usman (raziallahu ta’ala anhu) ka Ye Qissah MASH’HOOR hai, Kutab Ahaadees me Ba-Sanad naqal kiya gaya hai, Haaris bin Abi Usāmah aur deegar Logo’n ne apni MASAANEED me naqal kiya hai. Is se Musannif ne ye samjha hai ke Ye Beidāri ki Hālat me dekhna hai. Agar Ye dekhna Karāmāt me Shumār karne lāyeq nahi to Khwāb me dekhne me har Shakhs Barābar hota hai. Is tarah ke waqeat ka Munkar dar-asl Auliya’ ki Karāmāt ka Munkar hi ho sakta hai.” [Safha: 55-56]

Waqea ki asal Haqeeqat to Ye hai ke, Osman (raziallahu ta’ala anhu) ko Rasoolullah (sallallahu alaihi wa sallam) ki Ziyārat RAAT ke waqt naseeb hui thi tab Unhoney Paani piya tha, Rasoolullah (sallallāhu alaihi wa sallam) ke chale jāne ke ba’d Abdullah bin Salām (raziallahu ta’ala anhu) tashreef laate hain.

(II):.. Ibn Kaseer (rahimahullah) ne Ye waqeah naqal kiya hai mae tarjuma mulaahiza ho Jis me lafz RAAT ka Izaafa mazkoor hai… [Al-Bidaayah Wan Nihaaya; Jild: 7/ Safha: 195]

ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﺪﻧﻴﺎ: ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ، ﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ، ﻋﻦ ﻓﺮﺝ ﺑﻦ ﻓﻀﺎﻟﺔ، ﻋﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺃﺑﻲ ﺃﻣﻴﺔ، ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺳﻼﻡ . ﻗﺎﻝ: ﺃﺗﻴﺖ ﻋﺜﻤﺎﻥ ﻷﺳﻠﻢ ﻋﻠﻴﻪ ﻭﻫﻮ ﻣﺤﺼﻮﺭ ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ ﻓﻘﺎﻝ: ﻣﺮﺣﺒﺎ ﺑﺄﺧﻲ، ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺍﻟﻠﻴﻠﺔ ﻓﻲ ﻫﺬﻩ ﺍﻟﺨﻮﺧﺔ – ﻗﺎﻝ: ﻭﺧﻮﺧﺔ ﻓﻲ ﺍﻟﺒﻴﺖ – ﻓﻘﺎﻝ: ‏« ﻳﺎ ﻋﺜﻤﺎﻥ ﺣﺼﺮﻭﻙ؟
ﻗﻠﺖ : ﻧﻌﻢ !
ﻗﺎﻝ : ﻋﻄﺸﻮﻙ؟
ﻗﻠﺖ : ﻧﻌﻢ، ﻓﺄﺩﻟﻰ ﺩﻟﻮﺍ ﻓﻴﻪ ﻣﺎﺀ ﻓﺸﺮﺑﺖ ﺣﺘﻰ ﺭﻭﻳﺖ، ﺇﻧﻲ ﻷﺟﺪ ﺑﺮﺩﻩ ﺑﻴﻦ ﺛﺪﻳﻲ ﻭﺑﻴﻦ ﻛﺘﻔﻲ، ﻭﻗﺎﻝ ﻟﻲ : ﺇﻥ ﺷﺌﺖ ﻧﺼﺮﺕ ﻋﻠﻴﻬﻢ، ﻭﺇﻥ ﺷﺌﺖ ﺃﻓﻄﺮﺕ ﻋﻨﺪﻧﺎ ‏» ﻓﺎﺧﺘﺮﺕ ﺃﻥ ﺃﻓﻄﺮ ﻋﻨﺪﻩ، ﻓﻘﺘﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ  .

Abdullah bin Salaam (raziallahu ta’ala anhu) kehte hain: “Phir Main Usman (raziallahu ta’ala anhu) ke paas aaya ke Aap ko Salaam karoon aur Aap Us waqt Nazar-Band the.
Unhoney kaha: Mubaarak ho mere bhai, Maine RAAT KO Rasoolullah (sallallaahu alaihi wa sallam) ko is Khidki se dekha hai.
Aap (sallallaahu alaihi wa sallam) ne farmaaya: Ae Usman (raziallahu ta’ala anhu).! Kya Tum ko (Logo’n ne) Mahsoor kar rakha hai.?
Maine kaha: Haan.!
Farmaaya: Pyaasa kar rakha hai.?
Maine kaha: Haan.! Phir Aap (sallallaahu alaihi wa sallam) ne meri taraf ek Dol daala Jis me Paani tha, Main Pee kar is Qadar Aasoodah ho gaya ke Maine uski Thandak apne Seene aur apne Kandho’n ke darmyaan Mehsoos ki, Phir Aap (sallallaahu alaihi wa sallam) ne farmaaya: Agar Tum chaaho to Main in ke Khilaaf Tumhaari madad karoon aur agar chaaho to Hamaare hi paas Iftaar kar lena..
Maine Aap (sallallaahu alaihi wa sallam) ke paas Iftaar karne ko Pasand kiya, Phir usi din Aap (raziallahu ta’ala anhu) Qatl kar diye gaye.

(III):.. Ye Waqea [Musnad Al-Hāris bin Abi Usāmah] me mazkoor hai Jis ka hawaala Imaam Suyooti (rahimahullah) ne diya hai.

ﺣَﺪَّﺛَﻨَﺎ ﺃَﺑُﻮ ﻋَﻠِﻲٍّ ﺍﻟْﺤَﺴَﻦُ ﺑْﻦُ ﻗُﺘَﻴْﺒَﺔَ ﺍﻟْﺨُﺰَﺍﻋِﻲُّ , ﺛﻨﺎ ﺍﻟْﻔَﺮَﺝُ ﺑْﻦُ ﻓَﻀَﺎﻟَﺔَ , ﻋَﻦْ ﻣُﻬَﺎﺟِﺮِ ﺑْﻦِ ﺣَﺒِﻴﺐٍ ، ﻭَﺇِﺑْﺮَﺍﻫِﻴﻢَ ﺑْﻦِ ﻣَﺼْﻘَﻠَﺔَ ، ﻗَﺎﻻ : ﺑَﻌَﺚَ ﻋُﺜْﻤَﺎﻥُ ﺑْﻦُ ﻋَﻔَّﺎﻥَ ﺇِﻟَﻰ ﻋَﺒْﺪِ ﺍﻟﻠَّﻪِ ﺑْﻦِ ﺳَﻼﻡٍ ﻭَﻫُﻮَ ﻣَﺤْﺼُﻮﺭٌ ﻓَﺪَﺧَﻞَ ﻋَﻠَﻴْﻪِ ، ﻓَﻘَﺎﻝَ ﻟَﻪُ : ” ﺍﺭْﻓَﻊْ ﺭَﺃْﺳَﻚَ ﺗَﺮَﻯ ﻫَﺬِﻩِ ﺍﻟْﻜُﻮَّﺓَ ﻓَﺈِﻥَّ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﺃَﺷْﺮَﻑَ ﻣِﻨْﻬَﺎ ﺍﻟﻠَّﻴْﻠَﺔَ ﻓَﻘَﺎﻝَ : ” ﻳَﺎ ﻋُﺜْﻤَﺎﻥُ ، ﺃَﺣَﺼَﺮُﻭﻙَ ؟ ” ، ﻗُﻠْﺖُ : ﻧَﻌَﻢْ , ﻓَﺄَﺩْﻟَﻰ ﻟِﻲ ﺩَﻟْﻮًﺍ ﻓَﺸَﺮِﺑْﺖُ ﻣِﻨْﻪُ , ﻓَﺈِﻧِّﻲ ﻷَﺟِﺪُ ﺑَﺮْﺩَﻩُ ﻋَﻠَﻰ ﻛَﺒِﺪِﻱ , ﺛُﻢَّ ﻗَﺎﻝَ ﻟِﻲ : ” ﺇِﻥْ ﺷِﺌْﺖَ ﺩَﻋَﻮْﺕُ ﺍﻟﻠَّﻪَ ﻓَﻨَﺼَﺮَﻙَ ﻋَﻠَﻴْﻬِﻢْ , ﻭَﺇِﻥْ ﺷِﺌْﺖَ ﺃَﻓْﻄَﺮْﺕَ ﻋِﻨْﺪَﻧَﺎ ” , ﻗَﺎﻝَ ﻋَﺒْﺪُ ﺍﻟﻠَّﻪِ : ﻓَﻘُﻠْﺖُ ﻟَﻪُ : ﻣَﺎ ﺍﻟَّﺬِﻱ ﺍﺧْﺘَﺮْﺕَ ؟ ﻗَﺎﻝَ : ﺍﻟْﻔِﻄْﺮُ ﻋِﻨْﺪَﻩُ , ﻓَﺎﻧْﺼَﺮَﻑَ ﻋَﺒْﺪُ ﺍﻟﻠَّﻪِ ﺇِﻟَﻰ ﻣَﻨْﺰِﻟِﻪِ , ﻓَﻠَﻤَّﺎ ﺍﺭْﺗَﻔَﻊَ ﺍﻟﻨَّﻬَﺎﺭُ , ﻗَﺎﻝَ ﻻﺑْﻨِﻪِ : ﺍﺧْﺮُﺝْ ﻓَﺎﻧْﻈُﺮْ ﻣَﺎ ﺻَﻨَﻊَ ﻋُﺜْﻤَﺎﻥُ ﻓَﺈِﻧَّﻪُ ﻻ ﻳَﻨْﺒَﻐِﻲ ﺃَﻥْ ﻳَﻜُﻮﻥَ ﻫَﺬِﻩِ ﺍﻟﺴَّﺎﻋَﺔَ ﺣَﻴًّﺎ , ﻓَﺎﻧْﺼَﺮَﻑَ ﺇِﻟَﻴْﻪِ ﻓَﻘَﺎﻝَ : ﻗَﺪْ ﻗُﺘِﻞَ ﺍﻟﺮَّﺟُﻞُ ﺭَﺣِﻤَﻪُ ﺍﻟﻠَّﻪُ ”

Link: Musnad Al-Hāris Bin Usāmah

(IV):.. Ibn Kaseer (rahimahullah) ne Jo hawāla diya hai wo [Al-Manaamaat Li Ibn Abi Dunya (rahimahullah), Raqam# 111] ka hai.

ﺇِﺳْﺤَﺎﻕُ ﺑْﻦُ ﺇِﺳْﻤَﺎﻋِﻴﻞَ ، ﻧﺎ ﻳَﺰِﻳﺪُ ﺑْﻦُ ﻫَﺎﺭُﻭﻥَ ، ﻋَﻦْ ﻓَﺮَﺝِ ﺑْﻦِ ﻓَﻀَﺎﻟَﺔَ ، ﻋَﻦْ ﻣَﺮْﻭَﺍﻥَ ﺑْﻦِ ﺃَﺑِﻲ ﺃُﻣَﻴَّﺔَ ، ﻋَﻦْ ﻋَﺒْﺪِ ﺍﻟﻠَّﻪِ ﺑْﻦِ ﺳَﻼﻡٍ ، ﻗَﺎﻝَ : ﺃَﺗَﻴْﺖُ ﺃَﺧِﻲ ﻋُﺜْﻤَﺎﻥَ ﻷُﺳَﻠِّﻢَ ﻋَﻠَﻴْﻪِ ﻭَﻫُﻮَ ﻣَﺤْﺼُﻮﺭٌ ، ﻓَﺪَﺧَﻠْﺖُ ﻋَﻠَﻴْﻪِ ، ﻓَﻘَﺎﻝَ : ” ﻣَﺮْﺣَﺒًﺎ ﻳَﺎ ﺃَﺧِﻲ ، ﺭَﺃَﻳْﺖُ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﺍﻟﻠَّﻴْﻠَﺔَ ﻓِﻲ ﻫَﺬِﻩِ ﺍﻟْﺨَﻮْﺧَﺔِ , ﻗَﺎﻝَ : ﻭَﺧَﻮْﺧَﺔٌ ﻓِﻲ ﺍﻟْﺒَﻴْﺖِ , ﻓَﻘَﺎﻝَ : ﻳَﺎ ﻋُﺜْﻤَﺎﻥُ ﺣَﺼَﺮُﻭﻙَ ؟ ﻗُﻠْﺖُ : ﻧَﻌَﻢْ , ﻗَﺎﻝَ : ﻋَﻄَّﺸُﻮﻙَ , ﻗُﻠْﺖُ : ﻧَﻌَﻢْ , ﻓَﺄَﺩْﻟَﻰ ﺩَﻟْﻮًﺍ ﻓِﻴﻪِ ﻣَﺎﺀٌ ، ﻓَﺸَﺮِﺑْﺖُ ﺣَﺘَّﻰ ﺭُﻭِﻳﺖُ ، ﺣَﺘَّﻰ ﺇِﻧِّﻲ ﻷَﺟِﺪُ ﺑَﺮْﺩَﻩُ ﺑَﻴْﻦَ ﺛَﺪْﻳَﻲَّ ﻭَﺑَﻴْﻦَ ﻛَﺘِﻔَﻲَّ , ﻭَﻗَﺎﻝَ ﻟِﻲ : ﺇِﻥْ ﺷِﺌْﺖَ ﻧُﺼِﺮْﺕَ ﻋَﻠَﻴْﻬِﻢْ , ﻭَﺇِﻥْ ﺷِﺌْﺖَ ﺃَﻓْﻄَﺮْﺕَ ﻋِﻨْﺪَﻧَﺎ , ﻓَﺎﺧْﺘَﺮْﺕُ ﺃَﻥْ ﺃُﻓْﻄِﺮَ ﻋِﻨْﺪَﻫُﻢْ ” , ﻓَﻘُﺘِﻞَ ﺫَﺍﻙَ ﺍﻟْﻴَﻮْﻡَ ﺭَﺣِﻤَﻪُ ﺍﻟﻠَّﻪُ

Link: Al-Manāmāt Li Ibn Abi Dunya

(V):.. Kitāb [Ansaab Al-Ashraaf, Raqam# 1695] me bhi Ye waqea mazkoor hai.

ﻭَﺣَﺪَّﺛَﻨِﻲ ﺃَﺣْﻤَﺪُ ﺑْﻦُ ﻫِﺸَﺎﻡِ ﺑْﻦِ ﺑَﻬْﺮَﺍﻡَ ، ﺣَﺪَّﺛَﻨَﺎ ﻭَﺣَﺪَّﺛَﻨِﻲ ﺃَﺣْﻤَﺪُ ﺑْﻦُ ﻫِﺸَﺎﻡِ ﺑْﻦِ ﺑَﻬْﺮَﺍﻡَ ، ﺣَﺪَّﺛَﻨَﺎ ﻳَﺰِﻳﺪُ ﺑْﻦُ ﻫَﺎﺭُﻭﻥَ ، ﺃَﻧْﺒَﺄَﻧَﺎ ﻓَﺮَﺝُ ﺑْﻦُ ﻓُﻀَﺎﻟَﺔَ ، ﻋَﻦْ ﻣَﺮْﻭَﺍﻥَ ﺑْﻦِ ﺃَﺑِﻲ ﺃُﻣَﻴَّﺔَ ، ﻋَﻦْ ﻋَﺒْﺪِ ﺍﻟﻠَّﻪِ ﺑْﻦِ ﺳَﻼﻡٍ ، ﻗَﺎﻝَ : ” ﺃَﺗَﻴْﺖُ ﻋُﺜْﻤَﺎﻥَ ﻭَﻫُﻮَ ﻣَﺤْﺼُﻮﺭٌ ، ﻓَﻘَﺎﻝَ ﺣِﻴﻦَ ﺩَﺧَﻠْﺖُ ﻋَﻠَﻴْﻪِ : ﻣَﺮْﺣَﺒًﺎ ﺑِﺄَﺧِﻲ ، ﺭَﺃَﻳْﺖُ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻓِﻲ ﻫَﺬِﻩِ ﺍﻟﻠَّﻴْﻠَﺔِ ، ﻓَﻘَﺎﻝَ ﻟِﻲ : ﻳَﺎ ﻋُﺜْﻤَﺎﻥُ ﺣَﺼَﺮُﻭﻙَ ؟ ﻗُﻠْﺖُ : ﻧَﻌَﻢْ ، ﻗَﺎﻝَ : ﺃَﻋَﻄَّﺸُﻮﻙَ ؟ ﻗُﻠْﺖُ : ﻧَﻌَﻢْ ، ﻗَﺎﻝَ : ﻓَﺄَﺩْﻟَﻰ ﻟِﻲ ﺩَﻟْﻮًﺍ ﻓَﺸَﺮِﺑْﺖُ ﻣِﻨْﻬَﺎ ﺣَﺘَّﻰ ﺭَﻭِﻳﺖُ ﻓَﺈِﻧِّﻲ ﻷَﺟِﺪُ ﺑَﺮْﺩَ ﺍﻟْﻤَﺎﺀِ ﺑَﻴْﻦَ ﺛَﺪْﻳَﻲَّ ﻭَﻛَﺘِﻔَﻲَّ ، ﺛُﻢَّ ﻗَﺎﻝَ : ﺇِﻥْ ﺷِﺌْﺖَ ﺃَﻓْﻄَﺮْﺕَ ﻋِﻨْﺪَﻧَﺎ ﻭَﺇِﻥْ ﺷِﺌْﺖَ ﻧُﺼِﺮْﺕَ ﻋَﻠَﻴْﻬِﻢْ ﻓَﺎﺧْﺘَﺮْﺕُ ﺃَﻥْ ﺃَﻓْﻄِﺮَ ﻋِﻨْﺪَﻩُ ” ، ﻓَﻘُﺘِﻞَ ﺫَﻟِﻚَ ﺍﻟْﻴَﻮْﻡَ .

Link: Ansāb Ul Ashrāf

Khulāsah: Rasoolullah (sallallāhu alaihi wa sallam) ki Ziyārat Abdullah bin Salām (raziallahu ta’ala anhu) ke Tashreef laane se pehle hui thi na ke ba’d me….
Waqeah me ye kahi’n bhi nahi hai ke Usman (raziallahu ta’ala anhu) ko Rasoolullah (sallallāhu alaihi wa sallam) apne saath le gaye the balke asl Waqea me sirāhat hai ke Raat ke kisi waqt Rasoolullah (sallallaahu alaihi wa sallam) ne Paani pilaaya hai.
Jalāluddin Suyooti (rahimahullah) ne “Raat” ka lafz naqal nahi kiya tha isiliye Maulāna Zakariya (rahimahullah) ke Tarjuma me bhi nahi hai.
Rasoolullah (sallallāhu alaihi wa sallam) ne sirf Chāhat daryāft ki thi aur Iftār se pehle kisi waqt Unko Zālimo ne Shaheed kar dāla.

Ghair-Muqallid Sabil ke Ye Alfāz /// huzur (saw) jo ki faut kar chuke the, woh waha pahuch gaye, /// se Ye ta’sur dena chahta hai ke Rasoolullah (sallallāhu alaihi wa sallam) ki Wafāt ho chuki hai, aur wo Dunya me nahi aa sakte.

Haan Aqlan to Ye baat durust hai magar ba-taur Karāmat wa Mu’jizah ke bhi Ye Na-mumkin hai kehna durust nahi.

Wafāt Ke Ba’d Moosa Wa Yunus (alaihim as-salātu was salām) Ka Dunya Me Aana:

Abdullah bin Abbas (raziallahu ta’ala anhu) se rivaayat hai ke, “Hum Rasoolullah (sallallaahu alaihi wa sallam) ke saath Waadi-e-AZRAQ se guzre.
Aap (sallallaahu alaihi wa sallam) ne farmaaya: Ye Waadi Kounsi hai.?
Hum Logo’n ne arz kiya Waadi-e-AZRAQ hai.
Aap (sallallaahu alaihi wa sallam) ne farmaaya: Goya (Main is waqt) Moosa (alaihis salaam) ko dekh raha hoon aur Aap ne Unke rangg aur baalo’n ki kuch kaifiyat bayaan farmaayi aur Ye bhi farmaaya ke Unki Ye Haalat hai ke Apni Ungliya’n Kaano me rakhe hue Labbaik se Allah ko Pukaar rahe hain.
Ibn Abbas (raziallahu ta’ala anhu) kehte hain: Hum Ghaati Harshayy per pohnche.
Aap (sallallaahu alaihi wa sallam) ne poocha: Ye Kounsi Ghaati hai.?
Humne kaha: Harshayy ( ﻫَﺮْﺷَﻰ ).
Farmaaya: Main goya (is waqt) Yunus (alaihis salaam) ko dekh raha hoon, Ek Surkh Oontni per Sawaar hain, Un per Oon ka Ek Kurta hai, Unki Oontni ki Nukeil Khajoor ki Tahni ki hai aur is Waadi se guzar rahe hain. [Sahih Muslim] (Rough Translation)

ﻋَﻦِ ﺍﺑْﻦِ ﻋَﺒَّﺎﺱٍ ، ” ﺃَﻥَّ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ، ﻣَﺮَّ ﺑِﻮَﺍﺩِﻱ ﺍﻷَﺯْﺭَﻕِ ، ﻓَﻘَﺎﻝَ : ﺃَﻱُّ ﻭَﺍﺩٍ ﻫَﺬَﺍ ؟ ﻓَﻘَﺎﻟُﻮﺍ : ﻫَﺬَﺍ ﻭَﺍﺩِﻱ ﺍﻷَﺯْﺭَﻕِ ، ﻗَﺎﻝَ : ﻛَﺄَﻧِّﻲ ﺃَﻧْﻈُﺮُ ﺇِﻟَﻰ ﻣُﻮﺳَﻰ ﻋَﻠَﻴْﻪِ ﺍﻟﺴَّﻠَﺎﻡ ﻫَﺎﺑِﻄًﺎ ﻣِﻦَ ﺍﻟﺜَّﻨِﻴَّﺔِ ، ﻭَﻟَﻪُ ﺟُﺆَﺍﺭٌ ﺇِﻟَﻰ ﺍﻟﻠَّﻪِ ﺑِﺎﻟﺘَّﻠْﺒِﻴَﺔِ ، ﺛُﻢَّ ﺃَﺗَﻰ ﻋَﻠَﻰ ﺛَﻨِﻴَّﺔِ ﻫَﺮْﺷَﻰ ، ﻓَﻘَﺎﻝَ : ﺃَﻱُّ ﺛَﻨِﻴَّﺔٍ ﻫَﺬِﻩِ ؟ ﻗَﺎﻟُﻮﺍ : ﺛَﻨِﻴَّﺔُ ﻫَﺮْﺷَﻰ ، ﻗَﺎﻝَ : ﻛَﺄَﻧِّﻲ ﺃَﻧْﻈُﺮُ ﺇِﻟَﻰ ﻳُﻮﻧُﺲَ ﺑْﻦِ ﻣَﺘَّﻰ ﻋَﻠَﻴْﻪِ ﺍﻟﺴَّﻠَﺎﻡ ، ﻋَﻠَﻰ ﻧَﺎﻗَﺔٍ ﺣَﻤْﺮَﺍﺀَ ، ﺟَﻌْﺪَﺓٍ ﻋَﻠَﻴْﻪِ ﺟُﺒَّﺔٌ ﻣِﻦْ ﺻُﻮﻑٍ ﺧِﻄَﺎﻡُ ، ﻧَﺎﻗَﺘِﻪِ ﺧُﻠْﺒَﺔٌ ، ﻭَﻫُﻮَ ﻳُﻠَﺒِّﻲ ” .

Ye sab Allah Ta’ala ki Qudrat ka Zahoor hai. Wo chāhe to Kya mumkin nahi hai.?

Allah se dua hai ke Firqa Ahl-e-Hadees ke Makr-o-Fareib se is Ummat ki hifaazat farmaaye. (Aameen)

Min-Jaanib:

Sameer Mughal

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