Hadees e Ammar | Bukhari 2812
بسم الله والحمد لله والصلاة والسلام على رسول الله
Muawiya (RA) par lagaye ilazmo me shayad sabse bada ilzam ye hai ki wo aur unki jamat baghi thi aur Jahannam ki Dawat dene wali thi. Jis hadees ki buniyad par ilzam lagaya jata hai wo to saheeh hai (Saheeh Bukhari 2812). Lekin is hadees ya is mafhoom ki kisi bhi hadees me Muawiya (RA) ya unke giroh ka naam nahin milta. Yad rahkiye ki hadees ka saheeh hona ek baat hai aur uska saheeh mafhoom lena bilkul alag baat hai. Is ilzam ke jaayze ke baad aapko andaza ho jayega ki ye theek waisa he hai jaisa ki Ali (RA) ne Khawarij se kaha tha ki “Ye kalima to haq hai lekin isse murad batil liya gaya hai.” (Muslim H# 2468)
حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى ، أَخْبَرَنَا عَبْدُ الْوَهَّابِ ، حَدَّثَنَا خَالِدٌ ، عَنْ عِكْرِمَةَ ، أَنَّ ابْنَ عَبَّاسٍ قَالَ لَهُ ، وَلِعَلِيِّ بْنِ عَبْدِ اللَّهِ : ائْتِيَا أَبَا سَعِيدٍفَاسْمَعَا مِنْ حَدِيثِهِ فَأَتَيْنَاهُ ، وَهُوَ وَأَخُوهُ فِي حَائِطٍ لَهُمَا يَسْقِيَانِهِ فَلَمَّا رَآنَا جَاءَ فَاحْتَبَى وَجَلَسَ ، فَقَالَ : كُنَّا نَنْقُلُ لَبِنَ الْمَسْجِدِ لَبِنَةً لَبِنَةً ، وَكَانَ عَمَّارٌ يَنْقُلُ لَبِنَتَيْنِ لَبِنَتَيْنِ ، فمر بِهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَمَسَحَ عَنْ رَأْسِهِ الْغُبَارَ ، وَقَالَ : وَيْحَ عَمَّارٍ تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ عَمَّارٌ يَدْعُوهُمْ إِلَى اللَّهِ ، وَيَدْعُونَهُ إِلَى النَّارِ .
Tarjuma: Ikrima bayan karte hain ke Ibn Abbas (RA) ne unse aur (apne sahabzaade) Ali bin Abdullah se farmaya, tum dono Abu Saeed Khudri (RA) ki khidmat me jao aur unse Ahadees-e-Nabawi suno. Chunanche hum hazir hue, us waqt Abu Saeed (RA) apne (raza‘i) bhai ke sath bagh me the aur bagh ko pani de rahe the. Jab aap ne hume dekha to (hamare paas) tashrif laye aur (chadar odh kar) goaṭ maar kar baith gaye. Iske baad bayan farmaya, hum Masjid-e-Nabawi ki eente (hijrat-e-Nabawi ke baad tameer-e-masjid ke liye) ek ek kar ke dho rahe the, lekin Ammar (RA) do do eente la rahe the. Itne me Nabi Kareem ﷺ udhar se guzre aur unke sar se ghubar ko saf kiya, phir farmaya, afsos, Ammar ko ek baghi jamat maregi. Ye to unhe Allah ki (ita‘at ki taraf) dawat de raha hoga, lekin wo use jahannam ki taraf bula rahe honge. (Saheeh Bukhari: H# 2812)
Hadees ke alfaz aapke samne hain. Ammar (RA) ko baghi giroh qatl karega. Is hadees ya kutub-e-ahadees ki kisi bhi SAHEEH riwayat se ye pata nahin chalta ki Ammar (RA) ka qatl Muawiya (RA) ya kisi bhi sahabi ya unke Lashkar ke kisi bhi admi ne kiya.
Lekin Rafizi aqli istidlal karte hain ki Ammar (RA) ki shahadat Muawiya (RA) ke khilaf jung me hui yani mukhalif giroh ne he qatl kiya. Lihaza Muawiya (RA) ka giroh baghi tha aur Jahannam ki taraf dawat de raha tha.
Jabki Ahle Sunnat ke nazdeek Jung-e-Siffeen ke dono giroh (Ali (RA) aur Muawiya (RA)) jannati hain. Ye jung haq aur batil ke darmiyan nahin thi. Ahadees-e-Nabawi ﷺ ke mutabiq Ali (RA) haq ke zyada qareeb the aur Muawiya (RA) batil par nahin balki wo bhi haq par the agarche zyada qareeb Ali (RA) the aur na he wo (Muawiya RA) Jahannam ki taraf dawat dene wale.
Sahi faisle ke liye mazboot dalaail aur muhaddiseen ki expert opinion ki zaroorat hai, jiske liye kai pahluon par ghaur karna lazim hai.
Ammar Ko Ek Baghi Jamat Qatl Karegi
Mirza Sahab ne apne pamphlet, P5-a Rafziyat Nasbiyat aur Yazeediyat me is hadees ka tarjuma karte hue pg# 3 hadees # 5 ke tahat likha: “Ammar ko (IJTIHADI TAUR PAR) ek baghi giroh qatl karega.”
Lekin phir pamphlet P5-b Waqia-e-KARBLA ka HAQEEQI Pas-Manzer me “ijtihadi” lafz hata diya. Jabke Hafiz Ibn Hajar (rh) ne Ammar (RA) ki shahadat ko ek ijtihadi khata qarar diya hai. (Fathul Bari: 1/170, H# 7083 ke tahat). Isi tarah Hafiz Ibn Kathir (rh) likhte hain: Jo kuch Muawiya (RA) aur Ali bin Abi Talib (RA) ke darmiyan hua, wo sab raay aur ijtihad ki bunyad par hua. (Al-Bidaya wan-Nihaya: 11/420)
Saheeh Bukhari me ye hadees 2 jagah ayi hai. Pahli bar H# 447 par aur doosri bar H# 2812 par. Kisi bhi aam insan ke liye ek chhota number (yani 447) yad rakhna kahin zyada asan hai, ba-nisbat bade number (yani 2812) ke. Lekin Youtuber Ali Mirza sahab jan boojh kar H# 447 ki jagah H# 2812 ka hawala dete phirte hain. Iski 2 wujoohat hain.
Pahli: Hadees # 447 ke akhir me Ammar (RA) ka ek jumla hai jo H# 2812 me nahin hai;
أَعُوذُ بِاللَّهِ مِنَ الْفِتَنِ “Main fitno se Allah ki panah mangta hoon.” Ammar (RA) ka ye jumla asl me is hadees ke poore mafhoom ko ek khas rukh deta hai.
Agar baghi aur Jahannam ki Dawat dene wala giroh dar asl Muawiya (RA) aur unke sathi the (jaisa ki Ali Mirza party ilzam lagate hain) to Ammar (RA), baghi giroh se jung karne aur Jannat ki Dawat dene ko fitna kaise kah sakte hain? Ek aam Musalman to ye sochne par majboor ho jayega ki haqeeqat kuch aur he hai. Is wajah se Ali Mirza H# 447 ke hawale se baat nahin karte hain.
Dusri wajah ye hai ki is hadees ke bare me Muhaddiseen ki ek jamat ka kalaam maujood hai, jiska tazkira Hafiz Ibn Hajar (rh) ne Fathul Bari me H# 447 ke tahat kiya hai (details age aa rahi hain). Ali Mirza, Fathul Bari ke mutalliq bol chuke hain ki Hafiz Ibn Hajar (rh) ne Ummat par Saheeh Bukhari ki sharah ka jo haq tha wo ada kar diya. Lekin apni kisi bhi video me is hadees par Hafiz Ibn Hajar (rh) ki guftagu ke bare me Mirza Sahab ne kabhi koi Ishara bhi nahin kiya.
Agar Ali Mirza Sahab H# 447 ke hawale se baat karte to is baat ka andesha tha ki koi shakhs Fathul Bari me is hadees ki sharah padh leta aur Ali Mirza and party ka sara propaganda wahin khatm ho jata. Is bare me tafseeli guftagu mulahiza ho.
Hadees-e-Ammar Par Muhaddiseen ka Mauqif
Is bare me aage badhne se pahle ye samajhna zaruri hai ke ‘Ammar ko ek baghi jamat qatl karegi’ hadees mutawatir ha aur kai kutub me maujood hai, jaise Muslim H# 7320, 7322, Tirmizi, H# 3800, waghairh. Iska inkar kisi ne nahin kiya. Lekin sirf Bukhari me iske aage ye alfaz bhi milte hain ki ‘Jise Ammar jannat ki dawat denge aur wo jamat Ammar ko jahannam ki dawat de rahi hogi.’ Is bina par Muhaddiseen ke ek giroh ne is par kafi bahas ki hai.
Ibn Hajar (rh) ne is hadees ke pahle tukde (Ammar ko ek baghi jamat qatl karegi) par bahas karte hue likha;
ويح عمار تقتله الفئة الباغية يدعوهم ، الحديث ، واعلم أن هذه الزيادة لم يذكرها الحميدي في الجمع وقال : ان البخارى لم يذكرها أصلا ، وكذا قال أبو مسعود . قال الحميدى : ولعلها لم تقع للبخارى ، أو وقعت فحذفها عمدا . قال : وقد أخرجها الاسماعيلي والبرقانى فى هذا الحديث . قلت : ويظهر لى أن البخاري حذفها عمدا وذلك لنكتة خفية ، وهي أن أبا سعيد الخدرى اعترف أنه لم يسمع هذه الزيادة من النبي عالم فدل على أنها في هذه الرواية مدرجة
Tarjuma: “Aur jan lo ke is zyadati ko Humaidi ne Al-Jame me zikr nahin kiya, aur unhone kaha: ‘Beshak Bukhari ne isko bilkul zikr nahin kiya,’ aur isi tarah Abu Mas’ood ne bhi kaha. Humaidi ne kaha: ‘Shayad ye (zyadati) Bukhari tak pahunchi he na ho, ya pahunchi ho aur unhone jan boojh kar ise hazaf (omit) kar diya ho.’ Unhone kaha: ‘Aur Isma’ili aur Burqani ne is hadees me isko riwayat kiya hai.’
Main (Ibn Hajar) kahta hoon: ‘Aur Mere liye yeh zahir ho gaya ke Bukhari (rh) ne ise jan boojh kar, ek posheeda (chhupe hue) nukte ki wajah se hazaf kiya, aur wo ye hai ke Abu Saeed Khudri (RA) ne iqrar kiya ke unhone ye zyadati Nabi ﷺ se nahin suni. Pas ye zahir karta hai ke ye riwayat me mudraj (dakhil ki gayi) hai aur Bukhari ke shart par nahin thi.” (Fathul Bari: 1/542, H# 447 ke tahat) Scan ke liye yaha click kare.
Note: Saheeh Muslim ki H# 7320 me ye alfaz hain ki Abu Saeed (RA) ne kaha ki ‘ek aise shakhs ne mujhe bataya jo mujhse behtar hai…’ Yani Abu Saeed (RA) ne khud ye baat Nabi ﷺ se nahin suni thi.
Is hadees ke is tukde ke bare me ye mauqif sirf in logo ka he nahin hai. Kai bade muhaddiseen ne yahi baat likhi hai ki unhe Bukhari ke nuskhe me ye jumla, yani ‘Ammar ko ek baghi jamat qatl karegi’, nahin mila. Jaise;
🔶 Imam Baihaqi (rh) (wafat 458H) farmate hain: ورواه البخاري في الصحيح عن مسدد عن عبد العزيز، إلا إنه لم يذكر قوله وتقتله الفئة الباغية-
Tarjuma: Imam Bukhari ne is ko riwayat kiya hai apni Saheeh me ‘an Musaddad, ‘an Abdul Aziz ki sanad se, magar “taqtuluhu al-fi’atul-baghiyah” (Ammar ko baghi jamat qatl karegi) ke jumle ko zikr nahin kiya hai. (Dalaailun Nubuwwa: 2/546) Scan ke liye yaha click kare.
🔶 Imam Humaidi (rh) (wafat 488H) likhte hain: هذا الحديث زيادة مشهورة لم يذكرها البخاري أصلاً في طريقي هذا الحديث، ولعلها لم تقع إليه فيهما، أو وقعت فحذفها لغرض قصده . في ذلك.
Tarjuma: Imam Bukhari ne is hadees ke andar mashhoor zyadati ko is hadees ke dono turooq me bilkul zikr nahin kiya. Ho sakta hai ke ye zyadati maujood nahin thi ya phir kisi maqsad ke tahat chhor diya. (Al Jama’ Bainas Saheehain: 2/599, no 1795) Scan ke liye yaha click kare.
🔶 Imam Abu Mas’ood al-Dimashqi (rh) (wafat 401H) farmate hain: قَالَ أَبو مَسْعُود الدمشقي من كتابه: لم يذكر البُخَارِي هَذه الزيادة،
Tarjuma: Abu Mas’ood Dimashqi ne apni kitab me kaha: Bukhari ne is zyadati ka zikr nahin kiya. (Al Jama’ Bainas Saheehain: 2/600, no 1795) Scan ke liye yaha click kare.
🔶 Imam Abul Haq bin Abdur Rahman al-Ishbeeli (rh) (wafat 582H) likhte hain: وَعَن أُم سَلَمَةَ ; أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِعَمَّارٍ : ( تَقْتُلُكَ الْفِئَةُ الْبَاغِيَةُ) وَفِي لَفْظٍ آخَرَ : ( تَقْتُلُ عَمَّارًا الْفِئَةُ الْبَاغِيَةُ) . لَمْ يُخْرِجِ الْبُخَارِيُّ فِي قَتْلِ عَمَّارٍ شَيْئًا
Tarjuma: Aur ek doosre lafz me hai: (Ammar ko baghi giroh qatl karega). Imam Bukhari ne Ammar ke qatl ke silsile me kuch bhi riwayat nahin kiya. (Al Jama’ Bainas Saheehain: 4/199, no 5018) Scan ke liye yaha click kare.
🔶 Ibn Aseer al-Jazri (rh) (wafat 606H) farmate hain: قلت أنا: والذي قرأته في كتاب البخاري – من طريق أبي الوقت عبد الأول السجزي – رحمه الله – من النسخة التي قرئت عليه، عليها خطه: أما في متن الكتاب، فبحذف الزيادة، وقد كتب في الهامش هذه الزيادة، جامع الأصول: ج 9ص 45
Tarjuma: Maine kaha: Maine Imam Bukhari ki kitab me padha — Abul-Waqt Abdul-Awwal Al-Sijzi (rh) ke tareeq se- wo nuskha jo unke samne padha jata that aur jis par un (imam Bukhari) ka khud ka khat maujood hai. Kitab ke matn me is izafe ko hata diya gaya hai, lekin hashiya me ye zyadati maujood thi. (Jame’ al-Usool, 9/43) Scan ke liye yaha click kare.
🔶 Imam Mizzi (rh) (wafat 742 H) likhte hain: عن عبدالعزيز بن المختار. وفي الجهاد 25/4 (2812) عن إبراهيم بن موسى» عن عبدالوهاب الثقفيّ؛ كلاهما عن خالد الحذّاء؛ عنهء بهء وليس فيه: «تقتل عمّارًا الفئة الباغيةٌ»»
Tarjuma: Abdul Aziz bin Mukhtar se riwayat hai. Aur Kiatabul Jihad 4/25 (2812) me Ibrahim bin Musa se, unhone Abdul Wahhab Saqafi se riwayat ki; dono ne Khalid al-Hazza se, usse (aur us sanad se) ye riwayat bayan ki. Lekin isme ye nahin hai: ‘Taqtulu Ammaran al-fi’atu al-baghiyah’ (Ammar ko baghi jamat qatl karegi).” (Tohfatul Ashraaf: 3/415, no 4248) Scan ke liye yaha click kare.
🔶 Imam Zahabi (rh) (wafat 748H) farmate hain: أخرجه البخاري دون قوله «تقتله الفئة الباغية»
Tarjuma: Imam Bukhari ne is jumle “taqtuluhu al-fi’atul-baghiyah” ke baghair riwayat kiya. (Tareekh ul Islam: 1/38) Scan ke liye yaha click kare.
Yaha ek ishkaal ye paida ho sakta hai ki jab Imam Bukhari (rh) ne is jumle ko hazaf kar diya tha to hume aajke nuskho me ye jumla kyon dikhai deta hai. Iski wajah ye hai ki Imam Bukhari (rh) ye jumla hazaf karne se pahle saikdon kya hazaro shagirdon ko apni Saheeh padha chuke the aur ye log age yahi jumla dusro tak pahucha chuke the. Lihaza Bukhari ke dono tarah ke nuskhe duniya bhar me phail chuke the aur jis nuskhe me ye zyadati wala jumla tha wo zyada mashhoor hua. Isliye hume aksar wahi dekhne ko milta hai. Warna aaj bhi aise qalami nuskhe maujood hain jisme ‘Ammar ko ek baghi jamat qatl karegi’ ke alfaz maujood nahin hain. Scan ke liye yaha click kare.
Is guftagu ka maqsad ye tha ki jo log Bukhari 2812 ke hawale se apne aqli ghode dauda kar sahaba ko Baghi aur Jahannam ki Dawat dene wala ilzam lagate hain unke samne Muhaddiseen ki ye opinion bhi aa jaye jisme wo Ammar (RA) ke qatl hone wale jumle ko Jannat aur Jahannam ki dawat wale jumle se alag dekhte hain.
Baghi Giroh se Murad Kya?
Is hadees-e-Ammar me jo baghi giroh ka zikr hai, usse murad kya hai? Short me kaha jaye to Ammar ko Shaheed karne wale wahi log the jinhone Usman bin Affan (RA) ko shaheed kiya tha kyonki wahi haqeeqat me baghi giroh tha. Ek baghi giroh ki tamam alamate unme payi jati hain, jaise:
➤ Unhone khalifa-e-waqt ki bait tod di. Jabki Muawiya (RA) ya unke sathiyon ne shuru se bait he nahin ki thi.
➤ Khalifa-e-waqt ke khilaf Khurooj kiya aur takhta-palat ki koshishi ki. Jabki Muawiya (RA) ya unke sathiyon ne koi baghawat nahin ki balki apna difa kiya.
➤ Haram (yani Madinah) me Khoon bahaya, Yahan tak ke teesre khalifa ko shaheed kar diya.
➤ Unka mutalaba (yani Usman (RA) Khilafat chhord de) bilkul na-jayaz aur na-haq. Jabki Muawiya (RA) ya unke sathiyon ka mutalba (Qisas-e-Usman) ain Qur’an ke muafiq tha. Balki Muawiya (RA) to Ali (RA) ko Khalifat ka mustahiq aur apne se Afzal samajhte the. (Tareekh Ibn Asakir: 59/132)
➤ Ye log Ali (RA) ke lashkar me bhi maujood the. Ye ek aisi haqeeqat hai jiska inkar tareekh ka ilm rahkne wala koi kar nahin sakta. Agar ye log Ali (RA) ke giroh me na hote, to jung-e-Jamal aur Siffeen hoti he nahin.
Ek bahot aham nukta yahan ye hai ki “Ek Baghi giroh qatl karega” se pata chalta hai ki wo giroh Pahle Baghi hoga phir qatil. Yani ek Baghi giroh maujood hoga wo qatl karega. Na ki iska ulta, yani pahle wo giroh qatl karega phir is qatl ki buniyad par baghi kahlayega.
Isliye, wo giroh jisne Usman (RA) ko qatl kiya, uske baghi hone par poori ummat ka ijma hai. Ye log he asl me “al-fiatul baghiya” (baghi jamat) hain, aur inhi logon ne Ammar (RA) ko shaheed kiya.
Is Hadees Ki Sabse Zyada Samajh Kisko?
‘Ammar ko baghi jamaat qatl karegi’ ka saheeh mafhoom kaun samajh sakta hai? Wo Sahaba kiram jinhone Nabi ﷺ se ye riwayat suni, jinko Qur’an aur ahadees yad thi aur jo us waqt ke haalaat ko samne se dekh rahe the, ya aaj ke Rafizi zahan wale log, jinko Qur’an theek se padhna bhi nahin aata aur us waqt ke haalaat ka ilm bhi nahin?
Zahir hai ki Sahaba se achcha aur kaun samajh sakta hai?
🔷 Is hadees ke pahle rawi, Sayyidna Abu Saeed Khudri (RA) ne Muawiya (RA) ko KHALIFA kaha. (Saheeh Ibne Khuzaima: H# 2408) Kya kisi baghi aur Jahannam ki Dawat dene wale ko wo Khalifa kah sakte the?
🔷 Isi tarah is hadees ke dusre rawi Sayyidna Abu Huraira (RA) hain (Tirmizi H# 3800). Wo Madina ke BAZAR ME GHUMTE hue kahte the; ويحكم تمسكوا بصدغي معاوية “Muawiya (RA) ki hukoomat ko MAZBOOTI SE PAKDO.” (Dalaailun Nubuwwa: 6/644). Kya Abu Huraira (RA) ek baghi ki hukoomat ko mazbooti se pakadne ki targheeb dete the?
Ammar (RA) Ne Isko Kaise Samjha?
Nabi ﷺ ne ye alfaz Ammar (RA) se kahe. Yani unse behtar is hadees ko kaun samajh sakta tha. Lekin unhone bhi is hadees ko kabhi bhi Muawiya (RA) ya kisi bhi sahabi par fit nahin kiya.
🔷 Ammar (RA) se poochha gaya ki Aapne apne is kaam par ghaur kiya jo aapne Hazrat Ali (RA) ke mamle me kiya hai (jungo me unka sath diya). Ye aapke apne ghaur-o-fikr se ikhtiyar ki hui zaati raay thi ya aisi cheez thi jis ki zimmedari Rasoolullah ﷺ ne aap logo ke supurd ki thi? Unhone (Ammar (RA)) kaha: Rasoolullah ﷺ ne koi aisi zimmedari humare supurd nahin ki jo unhone tamam logo ke supurd na ki ho. (Saheeh Muslim: H# 7035)
Ammar (RA) agar Muawiya (RA) aur unke giroh ko baghi ya jahannam ki dawat dene wala samjhte to Bukhari 2812 ke hawale se kah sakte the ki Haan, ye hadees bayan to ki hai. Lekin aisa kuch bhi nahin hua.
🔷 Ek bar Ammar (RA) shadeed beemar hue to logo ko laga ki ab inka inteqal ho jayega. Us waqt Ammar (RA) ne unse kaha; لا أموت في مرضي حدثني حبيبي رسول الله صلى الله عليه وسلم : أني لا أموت إلا قتلاً بين فئتين مؤمنتين . Yani Main is bimari me nahin marunga kyonki maine Nabi ﷺ ko ye farmate hue suna hai ki mujhe MOMINEEN KI 2 JAMATO ke beech qatl kiya jayega. (Tareekh Al Kabir lil Bukhari: H# 312) Scan ke liye yaha click kare.
Isse ye to bilkul wazeh ho gaya ki Khud Ammar (RA) bhi Muawiya (RA) ki jamat ko Momin samajhte the na ki baghi. Ab zahir hai ki Jahannam ki Dawat dene wala koi baghi ek momin kaise ho sakta hai.
Isse ye bhi ishara mila ki Ammar (RA) ka qatl in 2 jamato (Ali (RA) aur Muawiya (RA)) ke alawa koi teesri jamat karegi.
🔷 Riyah bin Haris kahte hain ki main jung-e-Siffeen me Ammar bin Yasir (RA) ke sath tha. Mere ghutne unke ghutno ko chhoo rahe the, itne me ek admi ne kaha: ‘Ahl-e-Shaam ne kufr kiya‘ to Ammar bin Yasir (RA) ne kaha: ‘Is tarah na kaho: unke aur humare Nabi ek hain, unka aur humara qibla ek hai, wo FITNE me mubtila hain. Unhone haq (Khalifa ki bait) se eraz kiya. Hum par lazim hai ke hum unse qital kare, yahan tak ke wo haq (khalifa ki bait) par aa jaye.’ (Musannaf ibn Abi Shaiba: H# 38996)
Ghaur talab baat ye hai ki is riwayat me Ammar (RA) Ahl-e-Shaam ko FITNE me mubtila bata rahe hain na ki Baghi ya Jahannam ki Dawat dene wala, halanki Bukhari 2812 ki hadees ke main kirdar khud yahi hain. Isliye inse behtar mafhoom aur kaun samajh sakta hai?
Ali (RA) Ne Isko Kaise Samjha?
Jo mafhoom youtuber Ali Mirza sahab ya doosre Rafizi, Hadees-e-Ammar ka nikalte hain, agar wahi Ali (RA) nikalte to unke liye Jung-e-Jamal aur Siffeen ko rukwana ya khoon-e-musalman rokna bahot asan tha. Wo hadees-e-Ammar logo ko suna dete aur faisla ho jata ki Ayesha (RA) ya Muawiya (RA) baghi hain. Lihaza Muawiya (RA) ke sathiyo me agar sab nahin to ek bahot badi tadad Ali (RA) ke sath aa he jati ya jung se kinara kashi kar leti.
Yad kijiye ki Nabi ﷺ ki wafat ke baad jab Khilafat ko Lekar Muhajireen aur Ansar ke beech ikhtelaf hua aur dono giroh chahte the ki Khalifa unke giroh ka bane to us waqt Abu Bakr (RA) ne logo ke samne Nabi ﷺ ka farman sunaya ki “Khilafat Quraish ke paas rahegi.” (Bukhari: H# 7140). Ye sunte he Sahaba ka ikhtelaf khatm ho gaya.
Wahi sahaba to Jung-e-Jamal aur Siffeen me the. Unke samne agar Nabi ﷺ ka ye farman suna diya jata ke dekho Ammar (RA) tumhare mukhalif hain aur unhe qatl karne wali jamat baghi hogi. Lihaza haq ko qubool karo aur khoon kharabe se baz aao. Balki jab Ammar (RA) Shaheed hue tab to kisi ko shak ki gunjaish he nahin thi, tab bhi agar ye hadees elaan-e-aam kar di jati to sab par haq wazeh ho jata. Lekin aisa kuch bhi nahin hua.
Agar bil-farz Ali (RA) ye hadees bhool gaye to kai sahaba ko to yaad thi kyonki ye Mutawatir hadees hai. Phir bhi kisi ne isko Muawiya (RA) aur unke giroh par fit nahin kiya. Isse ye saaf hai ke Ali (RA) ne khud bhi aisa nahin samjha. To ab faisla ye hai ke ya to Rafiziyon ka mafhoom durust hai ya Ali (RA) ka.
🔶 Balki Hazrat Ali (RA) se poochha gaya, “Aapka (Muawiya (RA) ke muqable me) nikalna Rasoolullah ﷺ ke farman ki bunyad par hai ya aap ki apni zaati raay hai?” Unhone farmaya, “Mujhe Rasoolullah ﷺ ne is bare me kuch nahin farmaya tha, balki ye meri apni ZAATI RAAY hai.” (Abu Dawood: H# 4666)
Ab zara ghaur kijiye! Khalifa bar-haq Ali (RA) to is jung me shamil hone ko apni ZAATI RAAY bata rahe hain na ki Nabi ﷺ ke farman ka sahara le rahe hain, jabki is hadees ki sabse zyada zarurat to Ali (RA) ko thi. Lekin Rafizi aur neem Rafizi, Bukhari 2812 ko is jung par fit kar rahe hain. Faisla aapke hath me hai, Kiska faham motbar hai?
Iske alawa Ali Mirza sahab apne pamphlet P5-b me hadees #20 ke tahat Musannaf Ibn Abi Shaiba (H#39035) ke hawale se likhte hain ki Khud Ali (RA) ne dono taraf ke maqtooleen ko Jannati mana aur kaha ki akhir me mamla mere aur Muawiya (RA) ke darmiyan rah jayega.
Zara sochiye, agar Ali (RA) ne Hadees-e-Ammar ko Jung-e-Siffeen par fit kiya hota (jaisa Ali Mirza and party karte hain) to wo mukhalif giroh ke qatl hue logon ko jannati kaise kah sakte the? Iske bar-aks, Khawarij ke sath jung me Ali (RA) ne Allah ka shukr ada kiya aur farmaya, “inhone humare khilaf baghawat ki.” (Musannaf Ibn Abi Shaiba: H# 39097)
Yani baat bilkul saaf hai. Ali (RA) ne Muawiya (RA) ke sathiyon ko Jahannam ki dawat dene wala nahin mana, kyonki ye mumkin nahin ke Jahannam ki dawat dene wala baghi log khud Jannat chale jaye. Yani Mirza ji ne khud apne pairon par kulhadi maar li.
Jung-e-Siffeen Par Ali (RA) Ka Afsos
Aisi kai saheeh riwayate milti hain jinse pata chalta hai ki Ali (RA) ko Jung-e-Siffeen par Sakht afsos tha.
🔶 Hazrat Ali (RA) ne Hazrat Amr (RA) ko daanta ke tum jung me peechhe kyon rahe? Jab Hazrat Amr (RA) ki mulaqat Hazrat Hasan (RA) se hui to (Hasan RA ne) farmaya, “Pareshan na ho, Allah ki qasam! Maine Hazrat Ali (RA) ko Siffeen ya kisi aur din farmate suna: Kaash meri maa mujhe paida na karti, aur kaash main aaj se pahle mar gaya hota.” (Tareekh Al Kabir lil Bukhari: 6/384) Scan ke liye yaha click kare.
🔶 Hasan bin Ali (RA) ne Jung-e-Jamal ya Jung-e-Siffeen ke din kuch kaha, to Ali (RA) ne farmaya, “Kaash main is waqye se bees saal pahle mar gaya hota.” (As-Sunnah lil Abdullah ibn Ahmad ibn Hanbal: no 1272) Scan ke liye yaha click kare.
🔶 Tabi’ee Kabir Abdur Rahman bin Abi Bakra (rh) se ba-sanad saheeh riwayat hai ke wo farmate the, Sayyidna Ali (RA) un haalaat ko yaad karke rote the jinse wo do-chaar hue. (As-Sunnah lil Abdullah ibn Ahmad ibn Hanbal: no 1296) Scan ke liye yaha click kare.
Ali (RA) ka afsos is baat ki khuli daleel hai ki Muawiya (RA) aur unki jamat ko wo baghi giroh aur Jahannam ki dawat dene wala nahin samajhte the, warna baghi aur jahannamiyo ke khilaf jung par kaun afsos karta hai.
Hasan (RA) Aur Husain (RA) Ne Isko Kaise Samjha?
Hasan (RA) taqreeban 6 mahine Khalifa rahe phir Khilafat Muawiya (RA) ko saup di. (Bukhari H# 7109) Saheeh sanad se sabit hai ki Hasan (RA) ne na sirf khud bait ki balki apne sardaro ko bhi Muawiya (RA) ki bait aur ita’at karne ko kaha.
🔶 Yaqub bin Sufyan ne kaha: Hume Saeed bin Mansoor ne bayan kiya, unhone Aun bin Musa se, unhone Hilal bin Khabbab se suna ke Hasan (RA) ne Iraq ke sardaro ko is qasr me jama kiya – Qasr al-Madaa’in – aur farmaya: Tumne mujhse is shart par bait ki thi ke jo mere sath sulah kare tum usse sulah karoge, aur jo mere sath jung karega usse jung karoge, aur maine Muawiya (RA) se bait kar li hai, pas tum unki baat suno aur unki ita’at karo.” (Kitabul Ma’arifat wat-Tareekh: 3/410) Scan ke liye yaha click kare.
🔶 Sayyidna Hasan (RA) apne bhai Sayyidna Husain (RA) aur fauj ke commander Qais bin Sa’d bin Ubada (RA) ke sath Kufa ki Jama Masjid me tashreef laye. Phir Sayyidna Muawiya (RA) ko us mimbar par baithaya jis par Sayyidna Ali (RA) baithte the aur khud neeche baithe. Phir logo se kaha, “Sun lo! Aaj ke baad main Khilafat se dastbardar hota hoon aur apna Khalifa aur Imam Sayyidna Muawiya (RA) ko tasleem karta hoon.” Phir Sayyidna Hussain (RA) ko hukm diya: “Aye Hussain utho! Muawiya (RA) ke hath par bait karo. Phir Sayyidna Hussain (RA) ne commander ko hukm diya hai ke tum bhi bait karo. (Tareekh-e-Dimashq: 13/279)
Ab un Rafiziyon se sawal hai ki Ye kaunsa beta hai jo apne walid se JUNG karne wale, JAHANNAM ki Dawat dene wale BAGHI giroh ke sardar ko poori ISLAMI HUKOOMAT de kar, unke hatho par khud bhi BAIT kar raha hai aur doosro ko bhi bait karwa raha hai!!!
Dar asl Hasan (RA) ko pahle se pata tha ki Muawiya (RA) ka giroh na sirf IMAN wala hai balki AZMAT wala bhi hai. Kyonki Nabi ﷺ ye farma chuke the; وَلَعَلَّ اللَّهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ الْمُسْلِمِينَ “Mera ye beta (Hasan) sardar hai aur shayad iske zariye Allah Ta’ala MUSALMANO ke 2 AZEEM giroho me sulah karayega.” (Bukhari H# 2704)
Iske alawa wo apne walid ko Jung-e-Siffeen par afsos karte hue dekh chuke the. Lihaza wo bhi ye jante the ke Muawiya (RA) ka giroh baghi nahin tha. Isliye unhone bhi Bukhari 2812 Muawiya (RA) par fit nahin ki.
Baqi Sahaba Ne Isko Kaise Samjha?
Kya ye mahaz ek ittefaq hai ki Sahaba me se kisi ek ne bhi Bukhari 2812 ya kisi bhi hadees ki bina par Muawiya (RA) aur unke giroh ko Baghi ya Jahannam ki Dawat dene wala NAHIN kaha. Iske bar khilaf Sahaba aur tabi’een se Muawiya (RA) ke liye Khalifa, Ameerul Momineen waghairah kahna sabit hai.
🔶 Balki Momino ki Ammi, Ayesha (RA) ne to yahan tak kah dala ki “Main fitne ke daur me haalaat ka Jaayza leti rahi, tab main tamanna kiya karti thi ke Allah meri umr bhi Sayyidna Muawiya ko laga de.” (Al-Muntaqa Min Kitabit Tabaqaat: 1/41) Scan ke liye yaha click kare.
🔶 Syedna Abu Huraira (RA) Madina ke BAZAR ME GHUMTE hue kahte the; “Muawiya RA ki hukoomat ko MAZBOOTI SE PAKDO.” (Dalaailun Nubuwwa: 6/644) Scan ke liye yaha click kare.
🔶 Syedna Jabir bin Abdullah (RA) ne “KHILAFAT-e-Muawiya bin Abi Sufyan” kaha. (Musnad Ahmad, H# 15281)
🔶 Syedna Abu Saeed Khudri (RA) ne Muawiya (RA) ko “KHALIFA” kaha. (Saheeh Ibne Khuzaima, H# 2408)
🔶 Imam Naafe (rh) ne bhi Muawiya (RA) ke daur-e-iqtidaar ko “KHILAFAT” kaha. (Saheeh Muslim: H#1547)
🔶 Tabi’ee Kabeer Jubair bin Nufair (rh, wafat 80h) ne bhi “KHILAFAT-e-Muawiya” kaha. (Musnad Ahmad: H# 17734)
🔶 Tabi’ee Ibn Abi Mulaika (rh) ne Ibn Abbas (RA) ke samne Muawiya (RA) ko “AMEERUL MOMINEEN” Kaha (Saheeh Bukhari: H# 3765)
🔶 Umar bin Abdul Aziz (rh) us shakhs ko KODE marwaate jo Muawiya (RA) ko bura kahta. (Tareekh Dimashq: 59/211)
Aisa kaun sa ilm hai jo ARABI zaban aur Tareekh se na-waqif Ali Mirza and party ko hasil ho gaya lekin in Sahaba aur tabi’een ko hasil nahin ho paya. Balki ye hazraat Shukr manaye ki wo Umar bin Abdul Aziz (rh) daur me nahin the warna inki khoob pitayi hoti.
Kya Ye Haq Aur Batil Ke Beech Jung Thi?
Ali Mirza and party ye mughalta dene ki koshish karte hain ki Jung-e-Siffeen haq aur batil ke beech jung thi. Ali (RA) ka giroh haq par tha aur Jannat ki taraf bulane wala tha aur Muawiya (RA) ka giroh batil par tha aur Jahannam ki taraf bulane wala tha.
Halanki irshad-e-Nabawi ﷺ aur haqaaeq ki roo se aisa kuch bhi nahin hai.
Rasoolullah ﷺ ne farmaya: “Jab musalmano ke darmiyan ikhtilaf ho jayega, to in (musalmano ke beech ikhtilaf karne wali jamaton) ke beech se ek giroh niklega, aur musalmano ki jo jamat is giroh se ladegi, wo haq ke ZYADA QAREEB hogi.” (Saheeh Muslim H# 2458, 2459)
Muhaddiseen ke mutabiq yaha musalmano ke 2 giroho ka matlab Ali (RA) aur Muawiya (RA) ka giroh hai aur jo giroh inke beech se nikla wo khawarij ka giroh hai. Aur in khawarij se jung Ali (RA) ne ki. Isse ye to wazeh ho gaya ki Ali (RA) haq ke zyada qareeb the. Lekin sath he ye bhi sabit hua ki Muawiya (RA) batil par nahin balki wo bhi haq par the agarche zyada qareeb Ali (RA) the.
Lekin ye baat Ali Mirza sahab ko kaise hazam hoti. Unhone bada dimagh laga kar iska tod nikala. Mirza sahab ne hadees ke jumle “aqrab ilal haq” ka tarjuma apne pamphlets me baar-baar badla. 2015 me unhone P5-a Rafziyat, Nasbiyat aur Yazidiyat me likha, “jo us waqt haq ke zyada qareeb tareen hoga.” Phir 2016 me P5-b Waqia-e-KARBLA ka HAQEEQI Pas-Manzer me badal kar “haq ke qareeb tar” kar diya aur “zyada” ka lafz hata diya. Ye tarjuma bhi mafhoom wazeh karta hai. Lekin 2017 me to unhone pamphlet P5-b me is jumle ka tarjuma he ghayab kar diya aur sirf Arabi lafz “aqrab ilal haq” likh diya taki asl ma’na logon se chhup jaye.
Unke mutabiq “aqrab ilal haqq” ka matlab hai “haq wala giroh,” jabke Arabi grammar ke mutabiq iska ma’na hai “haq ke zyada qareeb”.” Lafz AQRAB Ism-e-tafzeel (اسم تفضیل) hai jo doosre ke muqable me ZYADATI dikhata hai, jaise “Allahu a‘lam” ka matlab “Allah ZYADA janta hai.”
Mirza sahab ne tarjume ko badal kar ek giroh ko “haq wala” likh diya taki doosra giroh khud-ba-khud “batil wala” sabit ho jaye, jo Qur’an, Arabi grammar aur manhaj-e-salaf ke khilaf hai.
Apne fareb ko sabit karne ke liye unhone Qur’an ki ayat (Aal-e-Imran 167) ka hawala diya. Ayat me lafz “aqrab” to aya hai lekin wo bhi unke khilaf he jata hai. Us ayat ka tarjuma Maulana Maudoodi ne is tarah kiya: “Us waqt wo iman ki BA-NISBAT kufr se ZYADA QAREEB the.” Isi ka tarjuma Dr Israr sahab ne kiya: “Us din iman ki NISBAT kufr se QAREEB-TAR the.” (Maulana Maudoodi aur Dr Israr sahab ka tarjuma sirf isliye samne rakha kyonke Mirza sahab in dono ki bahot tareef karte hain)
Balki maze ki baat ye hai ki Muslim H# 2458 me alfaz hain; أَوْلَى الطَّائِفَتَيْنِ بِالْحَقِّ yani ‘Haq ke zyada qareeb giroh‘ aur H# 2459 me hain; أَوْلَاهُمْ بِالْحَقِّ yani ‘Unme se haq ke zyada qareeb‘. Mirza sahab! kitni ahadees ki taweel karenge aap?
Ammar (RA) Ka Qatil Kaun?
Ammar (RA) ko baghi jamat ne qatl kiya, isme koi shak nahin. Lekin qatil kaun tha ya kitne log the, iski wazahat kisi bhi saheeh riwayat se nahin hoti.
Is bare me Ali Mirza and party Abul Ghadiya (RA) ko he naam-zad karti hai jo ki Sulah Hudaibiya wale -sahabi hain. Agarche is mamle me kai alag alag riwayate milti hain aur diyaanat-dari ka taqaza tha ki tahqeeq me sari riwayate samne rakhi jaye, lekin Mirza sahab ka maqsad tahqeeq nahin tafreeq (division) hain.
◆ Musnad Ahmad (H#16818) ke mutabiq Abul Ghadiya (RA).
◆ Musnad Ahmad (H#17929) ke mutabiq koi na-maloom shakhs jiske bare me Abul Ghadiya (RA) khud bata rahe hain.
◆ Musnad Ahmad (H#11818, 12350) ke mutabiq Muawiya (RA) ke samne 2 log khud ko Ammar (RA) ke qatl ka dawa pesh karte hain.
◆ Mustadrak Hakim (H# 5658) ke mutabiq Abul Ghadiya (RA), Ammar (RA) ki shahadat ka aankho dekha haal bayan kar rahe hain jisme kisi shakhs ne unko neza mara aur wo zameen par gir pade.
Kya wajah hai ki qaatil-e-Ammar se mutalliq ITNI RIWAYATE hone ke bawajood, sirf Musnad Ahmad (H#16818) ki Abul Ghadiya (RA) wali riwayat bayan karke unko Ammar (RA) ka qatil declare kar diya jata hai? Halanki ye riwayat zaeef hai, agarche baad ke ek-do Muhaddiseen ne isko saheeh kaha hai lekin unse kafi pahle Imam Zahabi (rh) isko munqata’ (disconnected) bata chuke hain. Balki is mauzoo ki sari riwayate zaeef hain. Lihaza jab tak SAHEEH aur SAREEH daleel na mil jaye tab tak kisi ek ko Mujrim batana sarasar ilmi khayanat hai.
Agar bil farz isko saheeh/hasan man bhi liya jaye to bhi isse Muawiya (RA) aur unke giroh par koi ilzam nahin ata kyonki Abul Ghadiya (RA) ka Muawiya (RA) ke lashkar me hona kisi bhi saheeh riwayat se sabit he nahin hai.
Hairat ki baat hai ki Musnad Ahmad (H#6538), jisme 2 logo ne Ammar (RA) ke qatl khud he qubool kiya usko Mirza sahab buniyad nahin banate, jabki is riwayat ko wo apne Pamphlet P5-b me hadees # 19 ke tahat saheeh bhi likhte hain.
Jung-e-Siffeen Me 2 Nahin, 3 Giroh The
Ahle ilm ye baat jante hain ki Jung-e-Jamal ho ya Jung-e-Siffeen, isme bazahir to 2 giroh the, ek Ali (RA) aur dusra unke mukhalif (Ayesha/Muawiya (RA)) ka. Lekin khud Ali (RA) ke giroh me he ek baghi giroh (Qatlileen-e-Usman (RA)) bhi shamil tha, jiska sardar Malik Ashtar Nakahai tha. Isi giroh ne Khalifa barhaq Usman (RA) ka khoon bahaya aur isiki sharaton ki wajah se Jung-e-Jamal shuru hui thi.
Ali (RA) is giroh ke bare me jante the lekin kuch siyasi majboori ki wajah se inse Qisas nahin le pa rahe the. Muawiya (RA) isi giroh ke bare me mutalba karte rahe ki ya to inse aap khud Qisas lijiye ye mere hawale kar dijiye.
Balki khud Ammar (RA) bhi is giroh ke bare me jante the. Abdullah bin Salama farmate hain ke maine Jung-e-Siffeen me Ammar (RA) ko kahte suna ke dushman agar hume maar-maar kar tahas-nahas bhi kar de to bhi mujhe yaqeen hoga ke humare musliheen (islah pasand log) haq par hain aur woh log baatil par hain. (Musannaf ibn Abi Shaiba: H#39021)
Yaha unhone apne poore giroh ko haq par nahin kaha balki apne giroh ke ISLAH PASAND logo ki baat ki na ki SHAR PASAND aur FASADI logo ki.
Yahi giroh mauqa dekh kar dusre giroh me shamil ho kar fitna phailane ki koshish me laga rahta tha. Chunanche Ibn Hanfiyyah (rh) riwayat karte hain ke jung-e-Jamal ke din main ek shakhs par ghalib tha, jab main us ko neza marne laga to usne kaha, main Ali (RA) ke deen par hoon (yaai main unke saath hoon), main jan gaya ke kya chahta hai, maine use chhod diya. (Musannaf ibn Abi Shaiba H# 38936)
Zahir hai ki jo giroh Khalifa rashid Usman (RA) ko unke ghar me ghus kar Shaheed kar sakta tha, uske liye jung ke maidan me Ammar (RA) ko Shaheed karna kya Mushkil tha!
Zaruri Nahin Ki Dushman Fauj He Qatil Ho
Kuch Aqlmand logo ke dimagh me ye baat nahin aa rahi hogi ki kisi shakhs ka qatl usi ke giroh wala kaise kar sakta hai. Lekin Ahadees aur Tareekh me iski kai misale maujood hain. Jaise;
❂ Umar (RA) ko shaheed karne wala Firoz Abu Lulu, koi dushman nahin balki Mughira bin Shoaba (RA) ka Ghulam tha.
❂ Ali (RA) ko shaheed karne wala Abdur-Rahman ibn Muljim bhi kisi dushman giroh ka nahin tha.
❂ Hindustan me Sultan Sher Shah Suri (1486-1545) ki maut ek Qile ke muhasire (siege) ke dauran apne he barood ke dhamake se hue shadeed zakhm ki wajah se hui, na ki kisi dushman ke hathiyar se.
❂ Indian Prime Minister Indira Gandhi ko bhi kisi dushman ne nahin balki unke security guard ne mara.
Is guftagu ka maqsad sirf un logo ki aankhe kholna hai jo ye kahte hain ki agar Ammar (RA) ka qatl Jung-e-Siffeen me hua to zarur-bil-zarur mukhalif party ne he mara hoga, isliye wahi giroh baghi hai.
Kya Sahaba Ki Aksariyat Ali (RA) Ke Sath Thi?
Khalifa barhaq, Ali (RA) aur Muawiya (RA) ke beech ikhtilaf ke mauqe par Muslamano me 3 giroh ban gaye the.
❶ Pahla giroh Ali (RA) aur unke supporters ka.
❷ Dusra giroh Qisas-e-Usman (RA) ka mutalba karne wale Muawiya (RA) aur unke supporters ka.
❸ Teesra giroh jo in sabse alag tha jisne jung me bilkul hissa nahin liya.
Aapko jankar shayad tajjub ho ki sahaba ki aksariyat teesre giroh me thi, yani wo jung se door thi. Muhammad bin Sireen (rh) farmate hain: “Jab jungo ka fitna urooj par pahucha, us waqt 10,000 sahaba zinda the. Unme se jungo ke andar 100 ke qareeb bhi shareek nahin hue, balki 30 ke qareeb shareek hue.” (As-Sunnah lil Khallal: 2/466, no.728)
Yani sirf 0.3% sahaba he is jung me shamil the. Agar ye jung haq aur batil ke beech ya Jannati aur Jahannami giroh ke beech hoti to kya sahaba ki itni badi tadad (yani 9970 sahaba) is khair ke kaam se door rahti? Jabki aaj ke daur ke kuch Rafizi ye kahte hain ki agar hum us daur me hote to Muawiya (RA) ke khilaf talwar utha lete. Dar asl in sahaba ke samne Nabi ﷺ ki ahadees maujood thi jinki bina par itni badi tadad in jungo se door rahi. Jaise;
🔶 Ek mauqe par Ali (RA) apni himayat me ek sahabi ke paas jung me shirkat ki baat karne jate hain. Wo sahabi apni laundi se ek talwar mangate hain jo lakdi ki thi. Phir wo farmate hain: Mere khaleel aur tumhare chachazad bhai (Muhammad ﷺ) ne mujhe aisa he hukm diya hai ke jab musalmano me jung aur fitna barpa ho jaye to main ek lakdi ki talwar bana loon (yani jung na karoo). (Ibn Majah: H# 3960)
Agar Ali (RA) Muawiya (RA) ko baghi aur Jahannam ki Dawat dene wala samajhte the to in sahabi ko Bukhari 2812 ke hawale se apni taraf mila sakte the, lekin unhone aisa nahin kiya.
🔶 Muhammad bin Maslama (RA) ne Nabi ﷺ ke hawale se bayan kiya ki bahot jald ek fitna hoga, firqa bandi hogi aur ikhtilaf hoga. Jab ye zamana aaye to tum apni talwar lekar Uhud pahad par jana, aur us par use mar kar tod dena. (Ibn Maja: H# 3962)
🔶 Nabi ﷺ ke mahboob Usama bin Zaid (RA) ne bhi in jungo me shirkat nahin ki. Unhone Ali (RA) se kahla bheja ki agar aap (Ali (RA)) sher ke mooh me ho, tab bhi main usme aap ke sath rahunga, lekin ye mamla he aisa hai (yani musalmano ki aapsi jung wa qital), jisko main pasand nahin karta. (Bukhari: H# 7110)
🔶 Abu Huraira (RA) bhi in jungo se door rahe. Wo Allah ke Nabi ﷺ ka irshad naql karte hain; “Fitno ka daur jab aayega to usme baithne wala khade rahne wale se behtar hoga, khada rahne wala chalne wale se behtar hoga, aur chalne wala daudne wale se behtar hoga. Jo isme jhaankega, fitna bhi use uchak lega, aur us waqt jise jahan bhi panah mil jaaye, bas wahin panah pakad le taki apne deen ko fitno se bacha sake.” (Bukhari: H# 3601)
🔶 Ammar bin Yasir (RA) bhi kuch sahaba ke paas gaye aur jung me sath dene ki baat ki lekin wo sahaba khud bhi nahin gaye aur in (Ammar RA) ko bhi jung me shirkat se mana kiya. (Bukhari: H# 7102)
Ammar (RA) ne bhi us waqt Bukhari 2812 ka hawala nahin diya.
🔶 Abu Bakra (RA) khud bhi jungo se door rahe aur dusro ko bhi shirkat se roka. (Bukhari: H# 6875)
Aisi aur kai misaale hain jinse pata chalta hai ki sahaba ki aksariyat is tarah ke jung-o-jidaal se door rahi. Ye un logo ke mooh par bhi ilmi tamacha hai jo aajkal ye kahte hain ki agar hum us daur me hote to Muawiya (RA) ke khilaf Talwar utha lete.
Hadees ki Tashreeh Hadees Karti Hai
Hadees Ammar ka ek doosra tareeq Mustadrak Hakim me hai. Usme Abdullah ibn Abbas (RA) ne Ikrima aur apne bete Ali se kaha ke tum dono Abu Saeed Khudri (RA) ke paas jao aur khawarij ke mutalliq koi hadees sun kar aao. Baqi hadees taqreeban wahi hai, Bukhari 2812 wali. (Mustadrak Hakim: H# 2653)
Ye hadees wazeh karti hai ki ye Muawiya (RA) ke giroh ke mutalliq nahin hai. Kyonki ahle ilm me kisi ne bhi unko Kharji nahin kaha, balki unke andar Khawarij wali koi sifat thi he nahin. To phir Khawarij kaun hain? Zahir si baat hai ke Usman (RA) ke khilaf jin logon ne khurooj kiya, unse khilafat chhodne ka mutalba kiya, balke unhe shaheed bhi kar dala, wahi khariji hain. Wo khurooj karne wale the, is ma’na me wo khawarij bhi the.
Ek aur hadees jo isi mazmoon se judi hai, jisko Ali Mirza ne kabhi bayan nahin kiya. Nabi (RA) ne farmaya, “Qiyamat us waqt tak qayam nahin hogi jab tak 2 aise giroh aapas me jung na kare jinka daawa ek he ho.” (Bukhari: H# 6935)
Iski sharah me Hafiz ibn Hajar (rh) likhte hain,
والمراد بالفتنتين جماعة على وجماعة معاوية ، والمراد بالدعوة للإسلام على الراجح ، وقيل المراد اعتقاد كل منهما أنه على الحق ،
Yani “Do giroho se murad Ali (RA) aur Muawiya (RA) ke giroh hain. Aur daawe se murad zyada mumkin hai ki Islam ki dawat hai. Aur kaha gaya ke murad ye bhi ho sakta hai ke dono ka ye aqeeda ho ke wo haq par hain. (Fathul Bari H# 6935 ke tahat)”
Ab zara ghaur kijiye ki is tashreeh ke mutabiq Ammar (RA) aur Muawiya (RA), dono ka daawa EK hoga. Jabki Hadees Ammar me ek giroh Jannat ki taraf bulane wala aur dusra giroh Jahannam ki taraf bulane wala. Yani dono ki Dawat alag hai. Iska wazeh matlab ye hai ke Muawiyah (RA) ka giroh baghi giroh nahin ho sakta, kyunke baghi giroh ka wasf ye hai ke wo Jahannam ki taraf bulayenge.
Iski mazeed wazahat Bukhari H# 3606 se hoti hai jisme Allah ke Nabi ﷺ ne Khawarij ki ek alamat batai hai ki wo Jahannam ki taraf bulane wale honge. Ab Hadees Ammar dekhiye, usme bhi yahi hai ke Ammar (RA) unko Jannat ki taraf bulaenge, lekin wo log Jahannam ki taraf bulayenge. Pata chala ki Baghi giroh me Khawarij ki alamate payi jati hain. Isliye Baghi giroh se murad Khawarij ho sakte hain, Sahaba nahin.
Kya Muawiya (RA) Baghi aur Kharji the?
Ali Mirza sahab ne Muawiya (RA) par shuru me Bukhari 2812 ki bina par Baghi ka fatwa lagaya. Jab unko Mustadrak Hakim H#2653 dikhai gayi ki ye hadees to Khawarij par fit hoti hai, to bajaye haq qubool karne ke unhone Muawiya (RA) ko kharji bhi kahna shuru kar diya. Daleel to kuch nahin, sirf zabani jama-kharch hai ki unhone Khalifa waqt ke khilaf khurooj kiya aur unse jung ki.
Halanki hum upar wazeh kar chuke hain ki ek baghi ke andar jo bhi Sifaat payi jati hain unme se ek bhi Muawiya (RA) ke andar nahin thi. Unhone kabhi bhi Ali (RA) ki Khilafat ko challenge nahin kiya. Kabhi unko Khilafat chhorne ke liye nahin kaha, balki saheeh riwayat se sabit hai ki wo Ali (RA) Khilafat ka mustahiq aur khud se behtar mante the. Unka mutalba sirf Qisas-e-Usman tha. Unhone kabhi aabadi me ghus kar aam logon ka khoon Kharab nahin kiya. Sahaba aur Ahle Bait me se koi ek bhi nahin milta jisne Muawiya (RA) ko baghi ya Kharji kaha.
Jahan tak Ali (RA) ke khilaf khurooj ka sawal hai to Ali Mirza and party ko haqeeqat ka ilm he nahin hai ki Jung-e-Siffeen me kisne kis par Lashkar-kashi ki. Siffeen ek jagah ka nam hai jo Farat dariya (Euphrates River) ke kinare Raqqa shahar se taqreeban 55 kms door hai. Ye jazira Arab me nahin balki Mulk Shaam (Aajkal ke Syria, Damascus) me hai. Muawiya (RA) ko is ilaqe ka governor Umar (RA) ne banaya tha, tab se yahin ke governor bane rahe.
Ali (RA) ne Darul hukoomat (capital) Jung-e-Jamal ke baad Madinah se Kufa shift kar di thi. Kufa se Siffeen ki doori taqreeban 750 kms hai. Ali (RA) apni fauj ke sath itna lamba safar karke Muawiya (RA) se jung karne gaye. Muawiya (RA) ne apne ilaqe me rah kar sirf apna difa kiya. Apne difa ko khurooj kaun jahil kahta hai!!
Agar Muawiya (RA) apna ilaqa (mulk Shaam) chhor kar bahar aate aur jung ke liye nikalte to shayad unpar kisi tarah Khalifa waqt ke khilaf khurooj ka ilzam lag sakta tha. Lekin aisa kuch nahin hua. Muawiya (RA) ne sirf self defence kiya. Aur apna difa karna kisi bhi pahlu se baghawat ya kharjiyat nahin kahlta. Allah dushmanane sahaba ko hosh ke nakhooon de. Aameen.
Wo Ammar (RA) ko Jahannam ki Dawat Degi
Is hadees ko Muawiya (RA) aur unke giroh par fit karne par sabse aham sawal ye paida hota hai ki Muawiya (RA) aisi kis chiz ki taraf bula rahe the jiske bare me kaha jaye ki wo Jahannam ki Dawat de rahe the? Unhone ya unke giroh ke kisi bhi admi ne Ammar (RA) ko kis chiz ki Dawat di jo Jahannam ki Dawat ban gayi? Zaeef to door, kisi Maudoo (gadhi hui) riwayat se bhi iska ishara tak nahin milta.
Aur phir Muawiya (RA) ko Nabi ﷺ ne Jannat ki basharat di. Inke giroh me Ahle bait se Aqeel bin Abi Talib (RA) maujood the. Inme Mughira bin Shoaba (RA) bhi the, jo Sulah Hudaibiya (Bait-e-Rizwan) ke sahaba me se hain (Bukhari: H# 2732) aur Nabi ﷺ ne in sahaba ko Jannati bataya hai (Muslim: H# 6404). Inme Amr bin Aas (RA) bhi the jinko Nabi ﷺ ne momin kaha tha (Musnad Ahmad: H# 8042). Inme Abu Musa Ashari (RA) bhi the jinko Nabi ﷺ ne momin kaha tha (Musnad Ahmad: H# 22952). Kya jannati aur momin sahaba Jahannam ki Dawat denge? Kya Ahle Bait Jahannam ki Dawat denge?
Aisi he baat Hafiz Ibn Hajar (rh) likhte hain: Agar ye kaha jaye: “Wo (Ammar) Siffeen me qatl hue, jab wo Ali (RA) ke sath the, aur jin logon ne unhe qatl kiya wo Muawiya ke sath the, jinke sath kuch Sahaba bhi the to kaise kaha ja sakta hai ki wo Jahannam ki taraf dawat de rahe the?” (Fathul Bari: 1/107)
Is Hadees Ka Mafhoom Mutaqaddimeen Ulama Ki Nazar Me
Abhi tak ki guftagu se ye to wazeh ho chuka hai ki Sahaba ya Tabi’een me se kisi ek ne bhi Bukhari 2812 ko Muawiya (RA) ya kisi bhi sahabi par fit nahin kiya. Aiye dekhte hain ki shuru ke Muhaddiseen ne is bare me kya kaha.
🔷 Is silsile me sabse qadeem nam muhaddis Imam Duhaim (rh) (Abdur Rahman bin Ibrahim ad-Dimashqi, (wafat 261 H) ka ata hai. Ye Saheehain ke rawi hain aur Mulk Shaam ke haalaat ke mahir hain. Imam Ajli (rh) ne apni kitab me inka ek qaul naql kiya hai. Wo likhte hain;
– عبد الرحمن (بن إبراهيم) الدمشقي، ويُعرَف بـ دُحَيم أبو سعيد، ثقة. كان يختلف إلى بغداد، سمعوا منه، فذكروا الفئة الباغية هم أهل الشام فقال: من قال هذا فهو ابن الفاعلة. فنكب الناس عنه. ثم سمعوا منه.
“Imam Duhaim (rh) Baghdad jaya karte the, waha kuch logon ne “baghi giroh” ka zikr kiya aur kaha ke ye Ahl-e-Shaam hain. Is par Imam Duhaim (rh) ne kaha, “Jo shakhs ye kahe ke (Ahl-e-Shaam baghi jamat hain), wo FAHISHA (tawayaf) ki aulad hai.” (Tareekh as-Siqat: 2/72, no. 1016)
🔷 Imam Ibne Rajab (rh) ne likha hai ke Hasan Basri (rh) ne “al-fiatul baghiya” se murad Ahl-e-Shaam ko liya hai. Lekin Hasan Basri (rh) ka ye qaul Saheeh sanad ke sath sabit nahi. (Fathul Bari: 3/331)
🔷 Ek aur muhaddis Imam Mohallab bin Ahmad (wafat 435 H) (rh), jo Saheeh Bukhari ke shaareh (commentator) hain, inhone Saheeh Bukhari ki sharah me Hadees-e-Ammar ki tashreeh karte hue likha hai ke
قوله: (يدعوهم إلى الجنة ويدعونه إلى النار) ، إنما يصح ذلك في الخوارج الذين بعث إليهم علىّ عمارًا ليدعوهم إلى الجماعة وليس يصح في أحد من الصحابة
“(wo log aag ki taraf dawat dete hain) sirf Khawarij par he sadiq aa sakta hai jinki taraf Ali (RA) ne Ammar (RA) ko bheja tha. Ye baat kisi ek sahabi par bhi fit nahin kar sakte.” (Sharh al-Muhallab ‘ala Saheeh Bukhari)
Kuch log kah sakte hain ki Khawarij ka wujood to Ammar (RA) ki shahadat ke baad hua hai, jinhone Ali (RA) ke khilaf khurooj kiya tha, to Ali (RA) Ammar (RA) ko Khawarij ki taraf kaise bhej sakte hain? Jan lijiye ki Khawarij ka itlaq un par bhi hota hai jinhone Usman (RA) se baghawat ki aur unke khilaf khurooj kiya, yahan tak ki unko shaheed kiya. Ye to sabse bade Kharji hain ki Khalifa-e-waqt ko shaheed tak kar dala. Ali (RA) ne Ammar (RA) ko Kufa bheja tha (Bukhari H# 7102) aur Kufiyon ka talluq Usman (RA) ki shahadat me tha (Bukhari H# 3862).
🔷 Isi tarah ibn Battal (rh) (wafat 449 H) ne Muhallab (rh) ki ibarat naql ki aur iska radd nahin, yani Ibn Battal (rh) bhi is baat se muttafiq the. (Sharh Ibn Battal, 2/98)
🔷 Imam Qiwamus Sunnah al-Asbahani (rh) (Wafat 535 H) apni Sharh Saheeh Bukhari me likhte hain ki:
يعني الخوارج الذين دعواهم إلى الجماعة وليس يصح ذلك في حق من الصحابة
“Al-Fi’atul Baghiyah se murad Khawarij hain, jo Khalifa-e-waqt ke khilaf khurooj karte hain. Ye baat Sahaba me se kisi ek par bhi fit nahin ho sakti” (Sharh Saheeh Bukhari, 2/407)
To haqeeqat ye hai ki chhati sadi (6th century) Hijri tak ke mutaqaddimeen ahle ilm me kisi ka ye qaul sabit nahin hai ke ‘Baghi giroh’ se murad Muawiya (RA) ya koi aur sahabi ho. Iske baad ke ahle ilm me is bare me ikhtilaf paya jata hai. Kuch ne is hadees ka misdaq ahle Shaam ko mana hai aur kuch ne nahin. Rafizi, baad wale un logon ke aqwal ka sahara lekar Muawiya (RA) par tohmat lagate hain. Lekin jab Sahaba, Tabi’een aur shuru ke ahle ilm ne isse murad Muawiya (RA) nahin liya to baad ke logo ke kahne se koi farq nahin padta. Alhmadulillah.
Khulasa
Is tafseeli guftagu ke zariye ye baat bilkul wazeh ho gayi ki hadees-e-Ammar (RA) ko khud Ammar (RA), Ali (RA), Ahle bait, baqi sahaba, tabi’een aur shuru ke muhaddiseen ne Muawiya (RA) par fit nahin kiya. Jo hazraat Arabi zaban aur us waqt ke haalaat se achchhi tarah se waqif the, balki sahaba to khud apni aankho se wo haalaat dekh rahe the, phir bhi Muawiya (RA) ko na to baghi kaha aur na jahannam ki dawat dene wala kaha. Uske bad Ali Mirza ya koi bhi Muawiya (RA) par ye hadees fit karke sirf apne bughz aur Rafiziyat ko zahir kar raha hai. Allah hume apni samajh ko deen par fit karne ki jagah, Sahaba, Tabi’een, Aimma-e-deen aur Muhaddiseen ke faham se deen samajhne ki taufeeq de. Aameen.