Allah Pet Na Bhare Muawiya Ka? | Muslim 6628

Rafzi, kabhi zaeef riwayato ke sahare aur kabhi saheeh ahadees ke ghalat mafhoom ke zariye sahaba par ilzam lagate rahe hain. Maqsad saheeh mafhoom samajhna nahin hota, balke ghalat mafhoom ke zariye awaam ko sahaba se bad-gumaan karna hota hai. “Allah kabhi pet na bhare Muawiya (RA) ka” (Muslim 6628) wali hadees bhi isi zimn me aati hai.

Halaki Ek talib-e-ilm ke liye sirf yahi janna kafi hai ki kisi ek Sahabi ya Muhaddis ne bhi is jumle ko bad-dua nahin samjha, balki Muhaddiseen ne isko dua aur fazeelat ke taur par he liya. Lekin Rafzi tola isko Muawiya (RA) ki tanqees ke taur par bayan karta hai. Is mazmoon me hum Ahle Sunnat ke ahle ilm se is hadees ka saheeh mafhoom samajhne ki koshish karenge. Pahle wo hadees mulahiza ho.

عَنْ ابْنِ عَبَّاسٍ ، قَالَ: ” كُنْتُ أَلْعَبُ مَعَ الصِّبْيَانِ، فَجَاءَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَتَوَارَيْتُ خَلْفَ بَابٍ، قَالَ: فَجَاءَ فَحَطَأَنِي حَطْأَةً، وَقَالَ: اذْهَبْ وَادْعُ لِي مُعَاوِيَةَ، قَالَ: فَجِئْتُ، فَقُلْتُ: هُوَ يَأْكُلُ، قَالَ، ثُمَّ قَالَ لِيَ: اذْهَبْ فَادْعُ لِي مُعَاوِيَةَ، قَالَ: فَجِئْتُ، فَقُلْتُ: هُوَ يَأْكُلُ، فَقَالَ: لَا أَشْبَعَ اللَّهُ بَطْنَهُ، قَالَ ابْنُ الْمُثَنَّى: قُلْتُ لِأُمَيَّةَ: مَا حَطَأَنِي؟ قَالَ: قَفَدَنِي قَفْدَةً 

Tarjuma: Hazrat Ibn Abbas (RA) riwayat karte hain, Main ladko ke sath khel raha tha ke achanak Rasoolullah ﷺ tashreef le aye. Main darwaze ke peechhe chhup gaya. Kaha: Aap aye aur mere dono shaano (kandho) ke darmiyan apne khule hath se halki si zarb lagayi (maqsood pyar ka izhar tha) aur farmaya: “Jao, mere liye Muawiya ko bula lao.” Maine aap se a kar kaha: wo khana kha rahe hain. Aap ne dobara mujh se farmaya: “Jao, Muawiya ko bula lao.” Maine phir aa kar kaha: wo khana kha rahe hain, to aapne farmaya: “Allah uska pet na bhare.” (Saheeh Muslim: H# 6628)

Wazahat

• Kya ‘Allah uska pet na bhare’ jumle ko kisi bhi sahabi ne bad-dua samjha? Jawab hai; Nahin.
• Kya is jumle ko kisi bhi Tabi’ee ne bad-dua samjha? Jawab hai; Nahin.
• Kya is jumle ko kisi bhi Muhaddis ne bad-dua samjha? Iska bhi Jawab hai; Nahin.

Koi Rafzi zahan wala shakhs yaha yeh kah sakta hai ki hume in sabse kya lena? Humare liye Nabi ﷺ ka farman kafi hai. Thik hai, to phir Nabi ﷺ se he sabit kijiye ki ye bad-dua hai. Halaki Nabi ﷺ ke doosri ahadees se yahi sabit hai ki ye alfaaz bad-dua nahin, balki dua the.

Haqeeqat yeh hai ki yeh hadees Sayyidna Muwaiya (RA) ki fazeelat bayan karti hai. Ahadees, Arabi zabaan aur Muhaddiseen ke faham se na-waqif shakhs he isko tanqees samajh sakta hai, kyunke Rasoolullah ﷺ ka yeh kalaam bataur bad-dua nahin, balke bataur mazaah aur takiya-kalaam (Pet phrase, conversational style) tha.

Har zabaan me aise kai jumle hote hain jinka zahiri ma’na kuch aur lagta hai aur haqeeqi ma’na kuch aur. Hindi/Urdu me bhi iski kai misaale hain. Jaise, Bhookh ki shiddat ko bayan karne ke liye kaha jata hai, ‘Pet me choohe daud/kood rahe hain.’ Halaki Hindi/Urdu se na-waqif shakhs ko aisa lag sakta hai ki kya is shakhs ne zinda choohe nigal liye jo pet me kood rahe hain. Ya ye jumla ki ‘fulan ki marzi ke bina us ilaqe me parinda bhi par nahin maar sakta‘, halaki parindo ko koi nahin rok sakta, lekin is jumle ka maqsad fulan shakhs ka kisi ilaqe par poora control zahir karna hota hai.

Isi tarah Kalaam-e-Arab me bhi aisi kai ibarato ka bataur-e-mazaah ya bataur-e-takiya-kalaam istemal hona aam baat hai. Arabi lughat aur adab ke adna students bhi isse waqif hain.

🔷 Hafiz Nawawi (rh) (632-676 H) farmate hain:

إِنَّ مَا وَقَعَ مِنْ سَبِّهِ وَدُعَائِهِ وَنَحْوِهِ، لَيْسَ بِمَقْصُودٍ، بَلْ هُوَ مِمَّا جَرَتْ بِهِ عَادَةُ الْعَرَبِ فِي وَصْلٍ كَلَامِهَا بِلَا نِيَّةٍ، كَقَوْلِهِ : تَرِبَتْ يَمِينُكَ ، وعَقْرَى حَلْقَى، وَفِي هَذَا الْحَدِيثِ : لَا كَبِرَتْ سِنكِ، وَفِي حَدِيثِ مُعَاوِيَةَ : لَا أَشْبَعَ اللَّهُ بَطْنَهُ، وَنَحْوِ  ذلِكَ ، لَا يَقْصُدُونَ بِشَيْءٍ مِنْ ذَلِكَ حَقِيقَةَ الدُّعَاءِ.

Yani, “Jo kuch Nabi-e-Akram ﷺ ki taraf se sabb (tanqeed) ya bad-dua waghairah manqool hai, wo irada ya maqsad ke taur par nahin tha, balki yeh un baato me se hai jinhe Arab apni guftagoo ke dauran baghair kisi (haqeeqi bad-dua ki) niyat ke, bataur takiya-kalaam ya kalaam ko jodne ke liye istemal karte the. Jaise Aap ﷺ ka farman: تَرِبَتْ يَمِينُكَ‘ (Tera daahina hath khak aalood ho), aur عَقْرَى حَلْقَى (Tu baanjh ho aur teri halaq me beemari ho), aur hadees me لَا كَبِرَتْ سِنكِ   (Teri umr badi na ho), aur Muawiya (RA) ki hadees me: لَا أَشْبَعَ اللَّهُ بَطْنَهُ (Allah unka peṭ na bhare), aur is tarah ki doosre jumle, wo inme se kisi bhi cheez se bad-dua ki haqeeqat murad nahin lete the.” (Sharah Muslim: 16/152)           

🔷 Mashhoor Lughwi (Linguist) Abu mansoor Azhari (wafat 370H) aise kalimaat ke bare me mustanad Lughwi Abu Ubaid se naql karte hue likhte hain:

هذَا عَلى مَذْهَبِ الْعَرَبِ فِي الدُّعَاءِ عَلَى الشَّيْءِ مِنْ غَيْرِ إِرَادَةٍ لِوُقُوعِهِ، لَا يُرَادُ بِهِ الْوُقُوعَ.

Yani, “Aisi baate Arab tahzeeb ka hissa hain, wo kisi ke bare me bad-dua ke alfaaz kahte hain, lekin uske waqe hone ka irada nahin karte. Yani bad-dua puri hona murad he nahin hota.” (Tehzeeb-ul-Lughat: 1/145)

🔷 Hafiz Ibne Battaal (RA) (wafat 449H) ek ibarat ke bare me farmate hain:

هِيَ كَلِمَةٌ لَّا يُرَادُ بِهَا الدُّعَاءُ، وَإِنَّمَا تُسْتَعْمَلُ فِي الْمَدْح، كَمَا قَالُوا لِلشَّاعِرِ، إِذَا أَجَادَ : قَاتَلَهُ اللَّهُ، لَقَدْ أَجَادَ

Yani, “Ye aisa kalima hai jisse bad-dua murad nahin hoti. Ise sirf tareef ke liye istemal kiya jata hai, jaise koi umda sher kahe to arab kahte hain قَاتَلَهُ اللَّهُ ‘Allah Ta’ala ise mare’ (ya Allah Ta’ala ise ghaarat kare), isne umda sher kaha.” (Sharah Saheeh Bukhari: 9/329)

➤ Yani yahan alfaaz ke asl ma’na lena murad nahin hai. Aisi kai misale ahadees me maujood hain.

🟩 Hazrat Mu’az (RA) ne Nabi ﷺ se daryaft kiya ke: ‘Jo kuch hum bolte hain kya uspar humara Muakhza (pakad) hoga?’ Aap ﷺ ne farmaya: “Tujhe teri maa gum paye (ya roye) aye Mu’az! Log apni zabaano ki bak-bak he ki wajah se to aundhe moonh ya nathno ke bal jahannam me dale jayenge” (Tirmizi: H# 2616)

Kya koi yeh kah sakta hai ki Nabi ﷺ ne yeh tamanna ki hogi ki Mu’az (RA) ki walida unpar roye ya wo gum (kho) ho jaye?

🟩 Ek dafa Rasoolullah ﷺ ne Abu Zarr (RA) se farmaya: “Jo admi Kalima padh leta hai woh jannati hai.” Abu Zarr (RA) ne arz kiya: ‘Bhale he usne zina aur chori ki ho? Iske jawab me 3 baar Aap ﷺ ne farmaya: Bhale he usne zina aur chori ki ho. Phir Aap ﷺ ne farmaya: عَلَى رَغْمِ أَنْفِ أَبِي ذَرٍّ (Abu Zarr ki naak khaak alood ho) (Saheeh Bukhari: H# 5827)

Kya Nabi ﷺ ne ye jumla bad-dua ke taur par kaha tha? Bilkul nahin. Isiliye Abu Zarr (RA) jab bhi yeh hadees bayan karte to Nabi ﷺ ke alfaaz وَإِنْ رَغِمَ أَنْفُ أَبِي ذَرٍّ (Abu Zarr ki naak khaak alood ho) zarur bayan karte.

🟩 Saheeh Muslim ki ek lambi hadees ka mafhoom hai;

Sayyidna Anas (RA) ki walida Umme Sulaim (RA) ke ghar ek chhoti bachchi thi. Rasoolullah ﷺ ne use dekha to farmaya, “Tu hai? To tu badi ho gayi hai, teri umr badi na ho.” Bachchi ro kar Umme Sulaim (RA) ke paas gayi aur kaha ke Nabi ﷺ ne meri umr na badhne ki bad-dua ki hai (yani mai mar jaoo). Umme Sulaim (RA) ghabra kar Nabi ﷺ ke paas gayin aur wajah poochhi.

Nabi ﷺ muskuraye aur farmaya; ‘Umme Sulaim! Kya aap ko maloom hai ke Maine apne Rab se pukhta ahad liya hai. Maine kaha, main ek bashar hi hoon. Jis tarah ek bashar khush hota hai, main bhi khush hota hoon, aur jis tarah bashar naraz hota hai, main bhi naraz hota hoon. To meri ummat me se koi bhi admi jiske khilaf maine dua ki ho aur wo uska mustahiq na ho, to us dua ko qiyamat ke din uske liye pakeezgi, gunahon se safai aur aisi qurbat bana de jis ke zariye tu use apne qareeb farma le. (Saheeh Muslim: H# 6627)           

Ab koi bataye ke kya Rasoolullah ﷺ ne us bachchi ko kisi narazgi ya ghusse ki bina par yeh alfaaz kahe the? Khud Rasoolullah ﷺ ne wazahat farmayi ke yeh alfaaz bataur bad-dua nahin the. Chunke aise alfaaz sunne wale ke liye yaqeenan pareshani ka sabab ban jate hain, lihaza Allah Ta’ala se yeh dua bhi kardi ke Allah Ta’ala aise alfaaz ko mukhtibeen ke liye ajr-o-sawab aur apni qurbat ka zariya bana de.

➤ Imam Muslim (rh) ne isi hadees ke baad Sayyidna Muawiya (RA) ke bare me Rasoolullah ﷺ ke yeh alfaaz naql farmaye hain: Allah unka pet na bhare. Is tarah yeh alfaaz Sayyidna Muawiya (RA) ke liye Allah ki qurbat, manqabat aur fazeelat ka zariya bane. Ulama-e-Ahle Sunnat aur Ahle Haq ka yahi faham hai.

🔷 Imam Nawawi (rh) farmate hain:

قَدْ فَهِمَ مُسْلِمٌ رَّحِمَهُ اللهُ مِنْ هَذَا الْحَدِيثِ أَنَّ مُعَاوِيَةَ لَمْ يَكُنْ مُسْتَحِقًا لِلدُّعَاءِ عَلَيْهِ، فَلِهَذَا أَدْخَلَهُ فِي هَذَا الْبَابِ، وَجَعَلَهُ غَيْرُهُ مِنْ مَنَاقِبِ مُعَاوِيَةَ، لِأَنَّهُ فِي الْحَقِيقَةِ يَصِيرُ دُعَاء لَهُ.

Yani, “Imam Muslim (rh) is hadees se yeh samjhe hain ke Sayyidna Muawiya (RA) bad-dua ke mustahiq NAHIN the. Yahi wajah hai ke unhone yeh hadees us baab (chapter) me zikr ki hai. Imam Muslim (rh) ke alawa deegar ahle ilm ne bhi yeh hadees Muawiya (RA) ke manaqib me zikr ki hai, kyunke Nabi-e-Akram ﷺ  ke yeh alfaaz haqeeqat me unke liye dua ban gaye the.” (Sharah Saheeh Muslim: 16/156)

🔷 Hafiz Ibne Kaseer (rh) farmate hain:

رَكَّبَ مُسْلِمٌ مِّنَ الْحَدِيثِ الْأَوَّلِ، وَهَذَا الْحَدِيثُ فَضِيلَةٌ لِمُعَاوِيَةَ

Yani, “Imam Muslim (rh) ne yeh hadees pahli hadees ke muttasil (continuous) baad zikr ki hai. Youn is hadees se Sayyidna Muawiya (rh) ki fazeelat sabit hoti hai.” (Al-Bidaya wan-Nihaya: 8/119)

🔷 Imam Zahabi (rh) farmate hain

لعل هذه منقبة لمعاوية

Yani, “Shayad yeh Muawiya (RA) ke liye ek fazeelat hai.” (Tazkirat-ul-Huffaz: 2/195)

🔷 Imam Ibn Aseer Al-Jazri (rh) likhte hain: “Imam Muslim (rh) ne yeh hadees Muawiya (RA) ke bare me zikr ki aur iske sath hi Aap ﷺ ka ye qaul bhi naql kiya ke “Maine Rabb par ye shart kar rakhi hai ke main bhi ek bashar hoon, main khush hota hoon jaise admi khush hota hai aur ghussa hota hoon jaise admi ghussa hota hai. To jis kisi par main aisi bad-dua karoon jis ke woh layaq nahi, to uske liye yeh sab paki aur taharat aur Qayamat ke din apni qurbat ka zariya bana.” (Usdul Ghaba: 4/386)

➤ Yeh to bat thi un alfaaz ke bare me jo bataur madh aur takiya kalaam, Rasool-e-Akram ﷺ ki mubarak zabaan se nikle. Lekin Nabi ﷺ ne jin Sahaba Ikram ke liye insani taqaze ke tahat haqeeqi bad-dua kardi, Allah Ta’ala ne us bad-dua ko bhi Rasoolullah ﷺ ki dua ki wajah se unke liye bais-e-rahmat bana diya. Iski bhi misale ahadees me maujood hain.

🟩 Sayyidna Abu Huraira (RA) bayan karte hain ki Nabiﷺ  ne farmaya: Aye Allah! Main insan hoon, isliye main jis Musalman ko bura bhala kahoon, ya us par lanat karoon, ya use kode maroon, to tu uske liye pakeezgi (ka zariya) aur rahmat bana de. (Saheeh Muslim: H# 6616)

🟩 Abu Huraira (RA) se riwayat hai ke Nabi ﷺ ne dua karte hue farmaya, “Aye Allah, main tujhse ahad leta hoon, jisme tu mere sath kabhi khilaf warzi na karega, ke main ek insan hoon; jis kisi mu’min ko main takleef pahuchaoon, use bura bhala kahoon, us par lanat karoon, use kode maroon, to in tamam baato ko qayamat ke din uske liye rahmat, pakeezgi aur aisi qurbat bana de jiske zariye tu use apne qareeb farma de.” (Saheeh Muslim: H# 6619)

🟩 Sayyida Ayesha Siddiqa (RA) bayan karti hain: Rasoolullah ﷺ ke paas 2 shakhs aye, mujhe maloom nahin kis mamle me unhone aapse guftagu ki aur aap ﷺ ko naaraaz kar diya. Aap ﷺ ne unpar lanat ki aur dono ko bura kaha. Jab wo nikal kar chale gaye to maine arz kiya, koi shakhs bhi jise koi khair mili ho wo in dono ko nahin mili. Aap ﷺ ne farmaya, “Wo kaise?” Maine arz kiya, “Aap ﷺ ne unpar lanat ki aur bura kaha.”

Aap ﷺ ne farmaya, “Tumhe ilm nahin ke maine apne Rab se kya shart ki hui hai? Maine kaha, ‘Aye Allah, main sirf ek bashar hoon, lihaza jo bhi Musalman jiske khilaf main lanat karoon ya bura kahoon, to us lanat aur bura kahne ko uske liye gunahon se pakeezgi aur ajr hasil karne ka zariya bana de‘.” (Saheeh Muslim: H# 6614)

➤ Yani Nabi ﷺ ne Allah se yeh ahad liya ki agar unhone kisi iman wale ko bura-bhala kaha, haqeeqi bad-dua ki, us par lanat ki, kode mare ya takleef pahuchayi ho to Allah usko gunahon se pakeezgi, rahmat, ajr-o-sawab aur apni qurbat ka zariya bana dega. Jabki Sayyidna Muawiya (RA) ke bare me Rasoolullah ﷺ ke naraz hone ki koi daleel bhi nahin.

Bil-farz yeh maan bhi liya jaye ke Rasoolullah ﷺ ne Sayyidna Muawiya (RA) ke der karne ki bina par ghusse me yeh alfaaz kahe, to bhi upar bayan ki gayi ahadees ki raushni me yeh alfaaz Muawiya (RA) ki fazeelat, manqabat aur taqarrub-e-Ilahi ki khuli daleel hain.

🔷 Hafiz Ibne Asakir (rh) (wafat 571H) isi hadees ke bare me farmate hain:

أَصَحُ مَا رُوِيَ فِي فَضْلٍ مُعَاوِيَةَ

Yani, “Sayyidna Muawiya (RA) ki fazeelat me marwi Saheeh-tareen hadees yahi hai.” (Tareekh Dimashq: 59/106; Al-Bidaya wan Nihaya: 8/131)

Zaeef Riwayato Ka Sahara

Nabi ﷺ, Sahaba aur Muhaddiseen ke khilaf, apne ghalat mafhoom ko mazbooti dene ke liye batil hamesha zaeef riwayat ka sahara lete hain. Is mamle me bhi yahi hua.

🔷 Isi mazmoon ki hadees Dalaailun Nubuwwa lil Baihaqi me bhi ayi hai. Imam Baihaqi (rh) pahle Saheeh Muslim wali hadees laye hain jo upar guzar chuki [Muslim H# 6627 (qiyamat ke din uske liye pakeezgi, gunahon se safai aur qurbat ka zariya bana)]. Iske baad ‘Allah uska pet na bhare’ wali hadees darj ki. Poori hadees to kamo-besh wahi hai jo Saheeh Muslim me hai lekin usme akhir me kuch alfaaz ki zyadati hai.

، قال : فما شبع بطنه ، قال : فما شبع بطنه أبدا وروي عن هريم عن أبي حمزة في هذا الحديث زيادة تدل على الاستجابة .

Ye zyadati sirf Imam Baihaqi (rh) ne darj ki hai jaise ki Imam Maqrizi (rh) aur Suyuti (rh) ne wazeh kiya.

Iska Tarjuma Ali Mirza Sahab ne apne Pamphlet 5b me youn kiya hai: “Is hadees ke raawi Sayyidna Abu Hamza (rh) farmate hain: “un (hazrat Muawiya RA) ka pet kabhi bhi sair na ho saka.” Phir Imam Baihaqi (rh) isi hadees ke sath likhte hain: “Raawi (Syeduna Abu Hamza rh) ke yeh alfaaz is baat ki daleel hain ke Rasoolullah ﷺ ki (Hazrat Muawiya RA se mutalliq ki hui) dua qubool ho gayi.”

Halaki ye Tarjuma Arabi se la-ilmi aur tassub ka natija hai. Mirza sahab ko khud to Arabi aati nahin hai aur Dalaailun Nubuwwa ka Urdu Tarjuma jo Darul Isha’at Pakistan se publish hua hai wo bhi isse alag hai. Usme is ibaarat ka tarjuma is tarah hai, “Kahte hain hamesha unka pet nahin bharta tha. Aur riwayat ki hai Huraim se, usne Abu Hamza se is hadees me izafa jo dalaalat karta hai istejaabaat aur qubooliyat par.” (Jild 6, page 159)

Is izafe ko kisi bhi Muhaddis ne saheeh nahin kaha kyonki is zyadati ko bayan karne wala raawi Huraim is hadees ki sanad me kahin maujood nahin hai. Ye kaun Huraim hai, iska koi ilm nahin, yani majhool hai. Lihaza ye zyadati to zaeef sabit hui.

Iske alawa Imam Zahabi (rh) ne is zyadati ka radd karte hue likha:

فسره بعض المحبين قال : لا أشبع الله بطنه ; حتى لا يكون ممن يجوع يوم القيامة ، لأن الخبر عنه أنه قال : أطول الناس شبعا في الدنيا أطولهم جوعا يوم القيامة .  قلت : هذا ما صح ، والتأويل ركيك ، وأشبه منه قوله – عليه السلام – : اللهم من سببته أو شتمته من الأمة فاجعلها له رحمة أو كما قال . وقد كان معاوية معدودا من الأكلة .

“Iski tafseer baaz muhibbeen ne yeh ki hai ke Nabi ﷺ ke farman “Allah uska pet na bhare” ka matlab yeh hai ke Allah uska pet duniya me na bhare taake woh un logo me se na ho, jo qiyamat ke din bhookhe hon; kyunke Aap ﷺ se yeh riwayat manqool hai ke Aap ﷺ ne farmaya: ‘Jo log dunya me sabse zyada sair ho kar khate hain, wahi Qiyamat ke din sabse zyada bhookhe honge’. Main (Zahabi) kahta hoon: Yahi baat saheeh hai, aur yeh taweel kamzor hai (Ki unka pet kabhi nahin bharta tha). Isse zyada mushabah (similar) Nabi ﷺ ka yeh farman hai: ‘Aye Allah! Maine ummat me se jise bhi bura kaha ho ya ise daanta ho, to ise uske liye rahmat bana de’, ya isi tarah Aap ﷺ ne farmaya.” (Siyar A’lam An-Nubala: 3/123-124)

🔷 Ek riwayat me hai ki ‘Sha’bi farmate hain ke sabse pahle baith kar khutba Hazrat Muawiyah (RA) ne diya. Lekin yeh us waqt hua jab woh boodhe ho gaye the, jism farba (mota) aur pet badh gaya tha.’ [Musannaf Ibn Abi Shaiba, Kitabul Awaail: H# 36885 (Urdu Tarjuma), 36747 (Arabi Nuskha)]

Halaki ye riwayat zaeef hai. Iske ek raawi Mughira, mudallis hain aur riwayat ‘an se bayan kar rahe hain. Yani jab tak aisa raawi sama ki sarahat na kar de, riwayat zaeef he rahti hai. Scan ke liye yaha click kare.

Iske bar khilaf is kitab ke isi baab (chapter) me isi mazmoon ki ek aur riwayat hai jisme Muawiya (RA) ki wazahat maujood hai lekin Rafziyo ko wo riwayat nahin dikhti.

“Abu Ishaq kahte hain ke sabse pahle Hazrat Muawiya (RA) ne baith kar khutba diya. Phir logon se ma’zrat karte hue kaha ke main paaon ki takleef ki wajah se aisa karta hoon.” [Musannaf Ibn Abi Shaiba, Kitabul Awaail H# 37042 (Urdu Tarjuma), 38638 (Arabi Nuskha)]

❖ Agar bil-farz koi aisi riwayat mil bhi jaye jisse yeh sabit ho ki Muawiya (RA) ka pet kabhi nahin bharta tha, ya wo din me kai bar khana khate the, to isse ye kaise sabit hua ki Nabi ﷺ ne Muawiya (RA) ko bad-dua di? Isse to sirf ye sabit hoga ki Rasoolullah ﷺ ki dua qubool ho gayi, jo ki nubuwwat ke dalaail me se hai.

Khulasa

Itni sari wazahat se yeh wazeh hua ki Nabi ﷺ ke us jumle ko Sahaba, Tabi’een aur Aimma Muhaddiseen me se kisi ne bhi bad-dua nahin samjha. Itni tasreehat ke bad bhi agar koi shakhs is hadees ko Sayyidna Muawiya (RA) ki fazeelat-o-manqabat ki daleel manne ke bajaye bad-dua samjhe to yeh uske tassub ka he natija hai.

Allah sabko hidayat de. Aameen.