Umar Asari

Moderator
Staff member
Fazlullah Chishti saheb ke bohtaan ka jawaab

Tehreer:
Umar Asari Sanabili

Ek video bhej kar us ka jawaab maanga gaya hai jis mein ek Barelvi Alim Fazlullah Chishti saheb ne Ahl-e-Hadeeson par tehreef jaise sangeen ilzamaat lagaaye hain. Aaiye us video mein kiye gaye ai’terazaat par nazar daalte hain aur un ki haqeeqat jaanne ki koshish karte hain.

Pehla aitraaz: Chishti saheb kehte hain ke:
“Imam Sabooni Rahimahullah apni kitab “Aqeedat-us-Salaf” (Jis mein unhon ne Islam ke shuru ke teen sau (300) saal ke buzurgon ke aqaaid likhe hain) mein likhte hain:
باب زيارة قبور النبي صلى الله عليه وسلم​
Yani unhon ne Nabi ﷺ ki qabr-e-mubarak par jaane ke mutalliq baab baandha hai. (Chishti saheb aage kehte hain) aur yahi hamaara aqeedah hai aur daleel mein Hadees «من زار قبري، وجبت له شفاعتي» pesh ki aur kaha ke Imam Bazzar ne is riwayat ko sahih kaha hai. Us ke baad Chishti saheb ne kaha ke Ahl-e-Hadeeson ne “Daar-us-Salam” se jab is kitab ko chhaapa to us mein “Qabr” ki jagah “Masjid” ka lafz daakhil kar diya.”
Jawaab: Mujh ko ab tak “Daar-us-Salam” se published “Aqeedat-us-Salaf Lis-Sabooni” nahi mil saki. Aur in saheb ne khud apni ek kitab “Tehreefaat” mein jo scan image lagaaya hai woh “Daar-us-Salam” ka nahi hai balki in ke mutabiq (kiunki scan mein publisher ka zikr nahi hai) woh “Daar-ut-Tauheed, Kuwait” ka hai. Main us Published ko talaash ke bawjood haasil nahi kar saka lehaza kitab ke publisher aur muhaqqiq ke mutalliq ziyadah ilm nahi, albattah:
Mumkin hai ke kitab ke muhaqqiq ko kisi makhtoote mein “Masjid” ka lafz mil gaya ho.
Yahi kitab doosre ulama ki tehqeeq se bhi chhapi hai lekin un mein “Masjid” ka lafz nahi hai balki “qabr” ka lafz hai. Lehaza kisi ek ke amal se tamaam Ahl-e-Hadeeson ko bura bhala kehna aur un par tehreef ka ilzaam lagaane ka kya matlab? Khaas taur se jis Published mein lafz e “Masjid” hai woh puraana hai us ke baad tamaam Published mein “Qabr” ka lafz hai.
Hamaara aqeedah
لاَ تَشُدُّوا الرِّحَالَ إِلاَّ إِلَى ثَلاَثَةِ مَسَاجِدَ مَسْجِدِي هَذَا وَالْمَسْجِدِ الْحَرَامِ وَالْمَسْجِدِ الأَقْصَى​
“Na baandho tum kajaawon ko (yani safar na karo) magar teen Masjidon ki taraf ek meri yeh Masjid aur doosri Masjid-ul-Haram aur teesri Masjid-e-Aqsa.”
(Sahih Muslim Hadees No: 728)
Jaise dalaail par depend hai kisi ke amal ya tehreef par nahi.

Ab yahan sawaal yeh paida hota hai ke Imam Sabooni Rahimahullah ne lafz e “qabr” kiun zikr kiya hai kya un ka yahi aqeedah hai? Ya yeh ke pehle teen sau (300) saal ke ulama ka yahi aqeedah hai jaisa ke Chishti saheb ne kaha?
Is ke jawaab mein arz hai ke:
Imam Sabooni Rahimahullah ne kisi ka aqeedah nahi zikr kiya hai aur na hi koi baab baandha hai balki kitab likhne ke maqsad mein is baat ko unhon ne zikr kiya hai. Un ke alfaaz hain:
فإني لما وردت آمد طبرستان وبلاد جيلان متوجها إلى بيت الله الحرام وزيارة قبر نبيه محمد صلى الله عليه وعلى آله وأصحابه الكرام​
“Jab mein Baitullah aur Qabr-e-Nabwi ﷺ ki ziyarat ke maqsad se (raaste mein) Tabristan ke shahar Aamil aur Jelaan aaya.”
(Aqeedat-us-Salaf Wa-Ashaab Al-Hadees, Published by Daar-ul-Isaamah: 158)

Ibn-e-Taymiyah Rahimahullah ne zikr kiya hai ke kuch ulama Qabr-e-Rasool (ﷺ) ki ziyarat bol kar Masjid-e-Nabwi ki ziyarat muraad lete the.
(Majmoo’-ul-Fatawa: 27/246)

Albatta is tarah kehne ko bhi ulama ne na-pasand kiya hai.
(Majmoo’-ul-Fatawa: 27/245)

Ab yahan Chishti saheb se mera sawaal hai ke apne aqeede ko sabit karne ke liye jo zor aap laga rahe hain kya us tarah ka zor aap Imam Sabooni Rahimahullah ki kitab mein maujood doosre aqaaid (jaise imaan ki ta’reef, us mein kami wa ziyaadti aur isi tarah Allah ﷻ ke Arsh par mustawi hone ka Aqeedah) ko ikhtiyaar karne mein laga rahe hain? Imam Sabooni Rahimahullah ne apna ek amal zikr kiya to aap ne us ko pehli teen sadi Hijri (pehle 300 saal) ke ulama ka aqeedah qaraar de kar us ko apna aqeedah kaha lekin Ulama-e-Salaf ke jo aqaaid unhon ne apni kitab mein zikr kiye hain un se aap bahut door nazar aate hain? Aisa kiun hai?

Aur jo Hadees Chishti saheb ne Nabi-e-Akram ﷺ ki qabr ki ziyarat ke liye daleel mein pesh ki hai woh in alfaaz ke saath marwi hai:
مَنْ زَارَ قَبْرِي وَجَبَتْ لَهُ شَفَاعَتِي​
“Jis ne meri qabr ki ziyarat ki, us ke liye meri shafa’at waajib ho gayi.”
(Sunan Daraqutni Published by Ar-Risaalah: 3/334, Hadees No: 2695, Shu’ab-ul-Imaan Lil-Baihaqi Published by Ar-Rushd: 6/51, Hadees No: 3862)

❀ Is riwayat ka hukm:
Is ki sanad “Za’eef” hai, is par muhaddiseen ne kalaam kiya hai, chunanche:
⓵ Imam Ibn-e-Khuzaimah Rahimahullah farmaate hain:
فإن فى القلب منه…………….أنا أبرا من عهدة هذا الخبر​
“Mere dil mein is ke baare mein (shak) hai…………main is ki zimmedaari se bari hun.”
(Lisaan-ul-Meezan Li-Ibn-e-Hajar Published by Maktab-ul-Matboo'aat Al-Islamiyah: 8/228)

Mazeed yeh ki is riwayat ko Imam saheb ne “Munkar” bhi qaraar diya hai.
(Pichhla hawaala)

Hafiz Sakhawi Rahimahullah farmaate hain:
وهو فى صحيح ابن خزيمة وأشار الى تضعيفه​
“Yeh riwayat Sahih Ibn-e-Khuzaimah mein hai, aur Imam saheb (Ibn-e-Khuzaimah) ne is ke Za’eef hone ki taraf ishaara farmaaya hai.”
(Al-Maqasid-ul-Hasanah Published by Daar-ul-Kitab Al-Arabi: 1/647, Hadees No: 1125)

⓶ Imam Uqaili Rahimahullah farmaate hain:

فيها لين​
“Is mein kamzoori hai.”
(Az-Zu’aafaa Al-Kabeer Lil-Uqaili Published by Daar-ul-Kutub Al-Ilmiyyah: 4/170)

⓷ Imam Baihaqi Rahimahullah farmaate hain:

فهو منكر​
“Yeh riwayat Munkar hai.”
(Shu’ab-ul-Imaan Lil-Baihaqi Published by Ar-Rushd: 6/51)

⓸ Hafiz Zahabi Rahimahullah farmaate hain:

وهو حديث منكر​
“Yeh Hadees Munkar hai.”
(Tareekh-ul-Islam Liz-Zahabi Published by Daar-ul-Gharab Al-Islami: 4/663)

⓹ Hafiz Ibn-e-Abdul Hadi Rahimahullah likhte hain:

وهو مع هذا حديث غير صحيح ولا ثابت، بل هو حديث منكر عند أئمة هذا الشأن ضعيف الاسناد عندهم، لايقوم بمثله حجة، ولا يعتمد على مثله عند الاحتجاج الا الضعفاء في هذا العلم​
“Is ke saath saath yeh Hadees na sahih hai na saabit. Balki yeh to fann-e-Hadees ke Aimaa ke nazdeek Munkar aur Za’eef-ul-Isnaad riwayat hai. Is jaisi riwayat daleel banne ke laaiq nahi hoti. Ilm-e-Hadees mein kamzor log hi aisi riwayaat ko apni daleel banaate hain.”
(As-Sarim-ul-Manki Fi Ar-Radd Ala As-Subki Published by Ar-Rayyan: 1/21)

⓺ Hafiz Ibn-e-Hajar Rahimahullah farmaate hain:

ولا يصح فى هذا الباب شیء​
“Is baab mein kuch bhi saabit nahi.”
(At-Talkhees-ul-Habeer Published by Al-Ilmiyyah: 2/569)

Ab raha masla Imam Bazzar Rahimahullah ki Tas’heeh ka to mujhe un ki Tas’heeh nahi mil saki aur agar unhon ne sahih kaha bhi ho to itne saare Muhaddiseen ke muqaable mein un ki baat qabool nahi ki jaayegi.

Doosra aitraaz: Chishti saheb kehte hain ke:
“Ahl-e-Hadeeson ne “Daar-us-Salam” se jo Sunan Tirmizi ka English translation publish kiya hai us mein tehreef kar di aur choonki un ko Arabic se koi matlab nahi hota lehaza unhon ne tarjumah mein gadbad kar di. Asal tarjumah tha:
“Qabr se Surah Mulk padhne ki aawaaz aayi”
Lekin unhon ne us ko badal diya aur tarjumah kiya:
“Sahabi ne khaima (tent house) laga kar Surah Mulk padhi.”
Jawaab: Jis riwayat ki taraf Chishti saheb ne ishaara kiya hai woh in alfaaz ke saath marwi hai:
عَنِ ابْنِ عَبَّاسٍ، قَالَ : ضَرَبَ بَعْضُ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خِبَاءَهُ عَلَى قَبْرٍ ، وَهُوَ لَا يَحْسِبُ أَنَّهُ قَبْرٌ ، فَإِذَا فِيهِ إِنْسَانٌ يَقْرَأُ سُورَةَ تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ حَتَّى خَتَمَهَا ، فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : يَا رَسُولَ اللَّهِ ، إِنِّي ضَرَبْتُ خِبَائِي عَلَى قَبْرٍ ، وَأَنَا لَا أَحْسِبُ أَنَّهُ قَبْرٌ فَإِذَا فِيهِ إِنْسَانٌ يَقْرَأُ سُورَةَ تَبَارَكَ الْمُلْكُ حَتَّى خَتَمَهَا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: هِيَ الْمَانِعَةُ هِيَ الْمُنْجِيَةُ تُنْجِيهِ مِنْ عَذَابِ الْقَبْرِ​
“Abdullah bin Abbas Radhiallahu Anhuma se riwayat hai ke Sahaba mein se kisi ne apna khaima ek qabr par laga diya aur unhein ma’loom nahi huwa ke wahan qabr hai, (unhon ne aawaaz suni) us qabr mein koi insaan Surah «تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ» padh raha tha, yahan tak ke us ne poori Surah khatm kar di. Woh Sahabi Nabi-e-Akram ﷺ ke paas aaye phir Aap se kaha: Aye Allah ke Rasool! Main ne apna khaima ek qabr par laga diya, mujhe gumaan nahi tha ke us jagah par qabr hai. Magar achaanak kya sunta hun ke us jagah ek insaan Surah «تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ» padh raha hai aur padhte huwe us ne poori Surah khatm kar di. Aap (ﷺ) ne farmaaya:
«هِيَ الْمَانِعَةُ»​
“Yeh Surah maani'ah hai, yeh najaat dene waali hai, apne padhne waale ko azaab-e-qabr se bachaati hai.”
(Sunan Tirmizi: 2890)

Is Hadees ke English Translation mein tehreef ka ilzaam dar-haqeeqat Chishti saheb ke muta’assib hone ki daleel hai aur un ke is aitraaz par arz hai ke:
Tirmizi ki zer-e-behas riwayat “Za’eef” hai. Kiunki is ki sanad mein “Yahya bin ’Amr” Za’eef rawi hain. Chunanche kayi ulama ne is riwayat ko Za’eef qaraar diya hai. Albattah is riwayat ka aakhiri tukda (Yeh Surah maani'ah hai) shawahid ki bina par sahih hai.
Khulasa-e-kalaam yeh ke yeh riwayat Za’eef hai. Lehaza “Daar-us-Salam” waalon ko is mein tehreef ki kya zaroorat pesh aa gayi.
Agar “Daar-us-Salam” waalon ko tehreef karni hi thi to sirf English Translation mein hi kiun ki? Arabic alfaaz mein tehreef kiun nahi ki? Chaliye Arabic chhodein “Daar-us-Salam” se published urdu tarjume mein tehreef kiun nahi hai? In sab baaton ka Chishti saheb ke paas yaqeenan koi jawaab nahi hai kiun ke woh bas dushmani mein ulta seedha kuch bhi bole jaa rahe hain.

Teesra aitraaz: Is ke baad Chishti saheb ne “Al-Qaul-ul-Badee” mein bhi ek tehreef ka ilzaam lagaaya hai.
Jawaab: Hum is par kuch comment nahi karenge kiunki yeh tehreef ka ilzaam Chishti saheb ne deobandiyon par lagaaya hai (jaisa ke unhon ne apni kitab “Tehreefaat” mein zikr kiya hai). Albattah hum un ki pesh ki hui riwayat ke mutalliq kalaam karenge. Imam Sakhawi Rahimahullah ne riwayat in alfaaz mein naql ki hai:
عن سهل بن سعد رضي الله عنه قال جاء رجل إلى النبي صلى الله عليه وسلم فشكا إليه الفقر وضيق العيش او المعاش فقال له رسول الله - صلى الله عليه وسلم - إذا دخلت منزلك فسلم إن كان فيه أحد أو لم يكن فيه أحد ثم سلم علي واقرأ «قل هو الله أحد» مرة واحدة ففعل الرجل فأدر الله عليه الرزق حتى أفاض على جيرانه وقراباته​
“Sahl bin Sa’d Saaidi Radhiallahu Anhu se riwayat hai ke ek aadmi Nabi-e-Akram ﷺ ke paas aaya aur faqr-o-faaqah aur zindagi ya ma’aash ki tangi ki shikaayat ki. Aap ﷺ ne un se farmaaya: Jab tum apne ghar mein daakhil ho aur ghar mein koi ho ya na ho to salaam karo, phir mujh par salaam bhejo aur ek martaba «قل هو الله أحد» padho, pas us aadmi ne aisa hi kiya to Allah ﷻ ne us ke rizq mein ziyaadti paida kar di yahan tak ke un ke padosi aur aqribaa tak ko shaamil kar diya.”
(Al-Qaul-ul-Badee’ Tehqeeq Muhammed Awwamah, Page No: 273, Hadees No: 37)

❀ Is riwayat ka hukm:
Is riwayat par main kya comment karun khud Imam Sakhawi Rahimahullah ne is riwayat ko zikr karne ke baad farmaaya:
رواه أبو موسى المديني بسند ضعيف​
“Is riwayat ko Abu Musa Al-Madeeni ne Za’eef sanad ke saath riwayat kiya hai.”

Chautha aitraaz: Chishti saheb kehte hain ke:
“Ghair muqallideen ne Sunan Nasai ki sajdon mein Rafa’-ul-Yadain waali Hadees ki sanad mein tehreef ki aur jab “Daar-us-Salam” se is kitab ko publish kiya to “Sho’bah” ke bajaaye “Sa’eed” kar diya. Mazeed kehte hain ke ghair muqallideen ke Muhaddis Albani ne is Hadees ko sahih kaha hai.”
Jawaab: Dar-haqeeqat yeh aitraaz kam ilmi aur ta’assub ki wajah se kiya jaa raha hai “Sho’bah” ke bajaaye “Sa’eed” zikr karna tehreef nahi tehqeeq hai. Aur agar Chishti Saheb ke nazdeek yeh tehreef hai to un ke mutabiq mundarja zail (following) Muhaddiseen ne bhi tehreef ki hai:
Ibn-e-Abi Adi se yahi riwayat Ahmad bin Hambal Rahimahullah ne Sa’eed bin Abi Aroobah ki sanad se naql ki hai.
(Musnad Ahmed Published by Ar-Risaalah Hadees No: 15600, 15604)

Ibn-e-Abi Adi se Muhammed bin Al-Muthanna ki riwayat Imam Muslim ne Sa’eed bin Abi Aroobah ki sanad se naql ki hai.
(Sahih Muslim, Hadees No: 391)

Yahi riwayat isi sanad aur matn ke saath Imam Nasai ki “As-Sunan Al-Kubra” mein «Sa’eed An Qatadah» ki sanad se maujood hai.
(As-Sunan Al-Kubra Published by Ar-Risaalah: 1/343, Hadees No: 676)

Yeh is baat ki bahut badi daleel hai ke “Sunan Nasai” mein nashir (publisher) ya katib ki ghalati ki wajah se «Sa’eed An Qatadah» ke bajaaye «Sho’bah An Qatadah» ho gaya.

Ibn-e-Hazm ne “Al-Muhalla” mein apni sanad ke saath Imam Nasai Rahimahullah se yeh Hadees naql ki hai aur us mein «Sa’eed bin Abi Aroobah» ka naam hai.
(Al-Muhalla Bil-Aasaar Published by Daar-ul-Fikr: 3/8)

Hafiz Ibn-e-Hajar Rahimahullah ne “Fatah-ul-Baari” mein yeh riwayat Nasai se «Sa’eed bin Abi Aroobah» ki wazahat se naql ki hai.
(Fatah-ul-Baari Li-Ibn-e-Hajar Published by Daar-ul-Ma’rifah: 2/223)

Imam Tahawi Hanafi Rahimahullah ne yahi riwayat Imam Nasai Rahimahullah se “Sa’eed” ki sanad se naql ki hai.
(Mushkil-ul-Aasaar Published by Ar-Risaalah: 15/57, Hadees No: 5837)

Imam Baihaqi Rahimahullah ne “Muhammed bin Al-Muthanna” waali riwayat “Sa’eed” ki sanad ke saath naql ki hai.
(As-Sunan Al-Kubra Lil-Baihaqi Published by Daar-ul-Kutub Al-Ilmiyyah: 2/39, Hadees No: 2307)

Tambeeh:
Yeh riwayat sajdon ke Rafa’-ul-Yadain ke zikr ke saath “Shaaz” hai. Tafseel ke liye dekhen “Musnad Ahmed Published by Ar-Risaalah.”

Aakhir mein bas itna kahunga ke insaan ko ta’assub mein itna nahi badh jaana chahiye ke fareeq-e-mukhalif par bila wajah tehreef jaise ilzamaat lagaaye aur us mein itna badh jaaye ke jhoot, bohtaan aur tadlees ka sahara lene lage. Aap is tehreer mein Chishti saheb ki aadat dekh sakte hain ke kaise woh apni baat ko saabit karne ke liye jhoot aur tadlees ka sahara le rahe hain. Yeh hum ko kehte hain ke ghair muqallideen ko Arabic se koi matlab nahi hota halaanki Chishti saheb khud Arabic ibaarat tak nahi padh paate aur hadd to yeh hai ke Hadees padhne mein ghalati karte hain. Agar main inki in harkaton par kuch likhne baithunga to phir baat lambi chal niklegi. Lehaza bas isi par iktifaa karta hun aur Allah se dua karta hun ke Allah haqq baat kehne, sunne, samajhne aur us par amal karne ki taufeeq ata farmaaye. Aameen
 
Top