Muawiya (RA), Ali (RA) ko Gaaliyan Dete aur Dilwate The? | Muslim 6220

بسم الله والحمد لله والصلاة والسلام على رسول الله

Khule Rafzi aur Chhupe Rafzi, dono Muawiya (RA) par ek ilzam ye lagate hain ki Muawiya (RA) ki hukoomat me Muawiya (RA) ke hukm se mimbaron se Ali (RA) ko gaaliyan ya unpar lanat ki jati thi. Is bare me jitne bhi dalaail pesh kiye jate hain wo ya to Zaeef hain ya agar saheeh hain (jaise Muslim 6220) to unme ya to Muawiya (RA) ka kahin koi zikr nahin hai ya Arabi zaban ka ilm na hone ki wajah se kuch alfaz ko apna Mafhoom de kar Muawiya (RA) par ilzam gadh liye jate hain. Aise he dalaail ka jaayza is mazmoon me liya jayega, in sha Allah.

Daleel number: 1

[Sa’d bin Abi Waqqas (RA) ki taraf mansoob riwayat se daleel- Sahih Muslim H# 6220]

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، وَمُحَمَّدُ بْنُ عَبَّادٍ ، وَتَقَارَبَا فِي اللَّفْظِ، قَالَا: حَدَّثَنَا حَاتِمٌ وَهُوَ ابْنُ إِسْمَاعِيلَ ، عَنْ بُكَيْرِ بْنِ مِسْمَارٍ ، عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ ، عَنْ أَبِيهِ ، قَالَ: “ أَمَرَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ سَعْدًا، فَقَالَ: مَا مَنَعَكَ أَنْ تَسُبَّ أَبَا التُّرَابِ؟ فَقَالَ: أَمَّا مَا ذَكَرْتُ ثَلَاثًا، قَالَهُنَّ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَلَنْ أَسُبَّهُ لَأَنْ تَكُونَ لِي وَاحِدَةٌ مِنْهُنَّ أَحَبُّ إِلَيَّ مِنْ حُمْرِ النَّعَمِ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، يَقُولُ لَهُ: خَلَّفَهُ فِي بَعْضِ مَغَازِيهِ، فَقَالَ لَهُ عَلِيٌّ: يَا رَسُولَ اللَّهِ، خَلَّفْتَنِي مَعَ النِّسَاءِ وَالصِّبْيَانِ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى، إِلَّا أَنَّهُ لَا نُبُوَّةَ بَعْدِي، وَسَمِعْتُهُ يَقُولُ يَوْمَ خَيْبَرَ: لَأُعْطِيَنَّ الرَّايَةَ رَجُلًا يُحِبُّ اللَّهَ وَرَسُولَهُ، وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ “، قَالَ: فَتَطَاوَلْنَا لَهَا، فَقَالَ: ادْعُوا لِي عَلِيًّا، فَأُتِيَ بِهِ أَرْمَدَ فَبَصَقَ فِي عَيْنِهِ، وَدَفَعَ الرَّايَةَ إِلَيْهِ فَفَتَحَ اللَّهُ عَلَيْهِ، وَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ: فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ سورة آل عمران آية 61، دَعَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلِيًّا، وَفَاطِمَةَ، وَحَسَنًا، وَحُسَيْنًا، فَقَالَ: اللَّهُمَّ هَؤُلَاءِ أَهْلِي.

Tarjuma: Amir bin Sa’d bin Abi Waqqas apne walid se riwayat ki ke Hazrat Muawiya bin Abi Sufyan (RA) ne Hazrat Sa’d (RA) ko hukm diya, kaha: Apko isse kya cheez rokti hai ke aap Abu Turab (Hazrat Ali (RA)) ko bura kahe. Unhone jawab diya: Jab tak mujhe wo teen baate yad hain jo Rasoolullah ﷺ ne un (Hazrat Ali) se kahi thin, main hargiz unhen bura nahin kahunga. Unme se koi ek bat bhi mere liye ho to wo mujhe surkh oonton se zyada pasand hogi. Maine Rasoolullah ﷺ se suna tha, aap unse (us waqt) kah rahe the jab aap ek jang me unko peeche chhod kar ja rahe the aur Ali (RA) ne un se kaha tha: Allah ke Rasool ﷺ! Aap mujhe auraton aur bachchon me peeche chhod kar ja rahe hain? To Rasoolullah ﷺ ne unse farmaya: “Tumhe ye pasand nahin ke tumhara mere sath wahi maqam ho jo Hazrat Haroon (AS) ka Musa (AS) ke sath tha, magar ye ke mere bad nubuwat nahin hai.” Isi tarah Khaibar ke din maine aap ﷺ ko ye kahte hue suna tha: “Ab main jhanda us shakhs ko doonga jo Allah aur uske Rasool ﷺ se mohabbat karta hai aur Allah aur uska Rasool ﷺ usse mohabbat karte hain.” Kaha: Phir humne is bat (ka masdaq janne) ke liye apni gardane utha utha kar (har taraf) dekha to Rasoolullah ﷺ ne farmaya: “Ali ko mere pas bulao.” Unhe shadeed ashob chashm ki halat me laya gaya. Aapne unki ankhon me apna loab dahn lagaya aur jhanda unhe ata farma diya. Allah ne unke hath par Khaibar fatah kar diya. Aur jab ye ayat utri: “(to aap kah de: aao) hum apne beton aur tumhare beton ko bula le.” to Rasoolullah ﷺ ne Hazrat Ali (RA), Fatima (RA), Hasan (RA), aur Husain (RA) ko bulaya aur farmaya: “Aye Allah! ye mere ghar wale hain.” (Sahih Muslim H# 6220, Tirmizi H# 3724)

Note: Iska tarjuma islam360 se liya gaya hai kyonki yahi zyada mashhoor hua hai.

Ilzam

Is riwayat ke zariye ye mughalta diya jata hai ke Muawiya (RA) ne Sa’d (RA) ko HUKM diya ke wo Ali (RA) ko GAALIYAN de. Is ilzam me 2 bate qabil e ghaur hain.

1- Muawiya (RA) ne Sa’d (RA) ko HUKM diya. ‘أَمَرَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ سَعْدًا،’

2- Hukm kis chiz ka diya? Bura kahne ya Gaaliyan dene ka. ‘مَا مَنَعَكَ أَنْ تَسُبَّ أَبَا التُّرَابِ’

Wazahat

①

Pahli bat: Sahih Muslim ki riwayat me lafz أَمَرَ (Amara) aya hai (Meem par zabar). Iska ma’na hukm dena bhi hota hai aur ameer banana bhi hota hai. Agar yahan hukm ka ma’na liya jaye to is hadees ya kisi aur hadees se ye pata nahin chalta ki kya hukm diya. Lekin yahi riwayat jab Tirmizi (H# 3724) me aati hai to waha lafz أَمَّرَ (Ammara) (Meem par tashdeed) istemal hua hai jiska ma’an hota hai Ameer banana. Isiliye Tirmizi ke tarjume me ‘ameer banaya’ istemal hua hai.

 أَمَّرَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ سَعْدًا “Muawiya bin Abi Sufyan (RA) ne inko (Sa’d (RA) ko AMEER BANAYA to puchha….” (Tarjuma Islam 360).

Isse ye to wazeh ho gaya ki Muawiya (RA) ne koi HUKM NAHIN diya balki AMEER banaya.

Youtuber Ali Mirza sahab ne is riwayat ko apna Mafhoom dene ke liye is jumle ke bad brackets () me apni taraf se ye jod diya (to unhone saf inkar farma diya) (Research Paper 5b, pg# 19, H# 40). Agar kisi ke samne sirf Muslim wali hadees he ho jiska tarjuma kuch logo ne HUKM DIYA kiya hai tab bhi kisi zaeef riwayat se bhi ye ishara bhi nahin milta ki wo hukm kya tha. Halanki Tirmizi wali riwayat se wazeh hai ki Muawiya (RA) ne AMEER banaya, na ki hukm diya. Lihaza Muawiya (RA) ka koi HUKM dena ya Sa’d (RA) ka us hukm ka inkar karne ka sawal he paida nahin hota.

Dusri bat: Isse age wala jumla, “Aapko isse KYA cheez rokti hai ke aap Abu Turab (Ali (RA)) ko bura kahe?” khud wazeh karta hai ki ye ek SAWAL hai, na ki hukm. Ye bat ek anpadh bhi janta hai ki kya, kab, kahan, kyon, kaise, kaun jaise alfaz ka istemal saual puchhne ke liye hota hai na ki hukm dene ke liye.

② Kuch Rafzi is riwayat ko mukhtalif jagahon se naql karte hain taki logon ke samne tadad badh jaye. Lekin in tamam riwayaton me ‘سب’ (Sab) ka lafz aya hai aur ye hazraat iska ma’na karte hain ‘gaaliyan dena’ ya ‘lanat karna’. Halanke is lafz ka har waqt ye ma’na nahin hota. Jabke haqaaiq ye hain ke jab ek shakhs doosre ki raaye se ikhtilaf karte hue us par radd kare aur uske mauqif ki tanqeed kare aur apne daleel pesh kare, to use bhi ‘سب’ kaha jata hai.

Sab (سَب) Ki Tareef

Shaikh-ul-Islam Allama Ibne Taimiya (rh) farmate hain: “Sab (سَب) se murad aisa kalaam hai, jisse kisi ki shaan me (zara si bhi) tanqees aur tauheen maqsood ho. Iska mafhoom logon ke eteqad ke lihaaz se mukhtalif hoga, masalan kisi ko laeen ya qabeeh waghaera qaraar dena”. (As-Saarim-ul-Masloom Alaa Shaatim ur Rasool: P561)

Muawiya (RA) ka mamla bhi yahi tha ke wo Hazrat Ali (RA) ko ijtihadi khata par mante the is wajah se ke Usman (RA) ke qatil, Hazrat Ali (RA) ke lashkar me the aur Muawiya (RA) unse jaldi qisas lene ka mutalba kar rahe the. DHYAN rahe ke ye sirf ek Muawiya (RA) ka mutaliba nahin tha balki kai bade sahaba ka bhi tha jinme Ummul Momineen Aisha (RA), Talha (RA), Zubair (RA) waghaira bhi shamil hain.

(Sab) ki is ma’na ki taraf ishara Ahadees ki kutub me kain jagah maujood hai.

🔷 Bukhari ki ek riwayat (H# 4033) me maujood hai ke Hazrat Abbas (RA) aur Hazrat Ali (RA) ka Bagh Fadak ke masle me apas me bahot zyada ikhtilaf aur takrao hone ke bad, faisla karwane Hazrat Umar (RA) ke pas aye the, to is riwayat ke alfaz hain: فاستب علي و عباس “Abbas (RA) aur Ali (RA) ne ek doosre par Sab ‘سب’ kiya.” Yani ek doosre ki zat aur mauqif ki tanqeed ki aur rad kiya.

Na’uzubillah ab koi Rafzi ya neem Rafzi kah sakta hai ke Abbas (RA) aur Ali (RA) ne ek doosre ko gaaliyan di! Abbas (RA) ya Ali (RA) me se kis par hukm lagayenge??? Kya koi kah sakta hai ke Sayyidna Ali (RA) apne chacha (yani bap) ko gaaliyan de rahe the? Ma’az Allah. Kyunke chacha bap ke qaim maqam hai. (Muslim H# 2277)

🔷 Isi tarah Abdulalh bin Masood (RA), Fatima (RA) ke bare me bayan karte hain: “Aayeen aur kuffaar par sab ‘سب’ karne lagi”. (Sahih Bukhari H# 520)

Kya yaha bhi kaha jayega ki Sayyidah ki zaban se gaaliyan nikli thi?

🔷 Khud Nabi ﷺ ke liye lafz ‘سب’ istemal hua hai. Muslim (H# 5947) me maujood hai Nabi ﷺ ne jaldi karne wale 2 sahaba ko Sab (سب) kiya.

🔷 Isi tarah Aap ﷺ ne farmaya: Aye Allah! Maine jis momin ko bhi (Sab kiya ho) yani bura bhala kaha ho to uske liye ise qiyamat ke din apni qurbat ka zariya bana de. (Sahih Bukhari H# 6361)

Ab kya koi guman kar sakta hai ke Rasoolullah ﷺ ne gaali di thi. Astaghfirullah, A’oozubillah.

🔷 Isi tarah (Sab) ka lafz har chhote bade ikhtilaf ke liye bhi ata hai jaisa ke Sahih Bukhari (H# 2411) me hai ke Sayyidna Abu Hurairah (RA) bayan karte hain ke: Ek Musalman aur ek Yahudi ne ek doosre ko Sab kiya. Ab wo Sab wale jumle kya the? Iski wazahat usi hadees ke agle jumle me maujood hai. Musalman ne kaha: mujhe us zat ki qasam jisne Muhammad ﷺ ko tamam jahanon par fazilat di hai, aur Yahudi ne kaha mujhe us zat ki qasam jisne Musa (AS) ko tamam jahanon par fazilat di.

Is hadees me in 2 mazkoora jumlo ko Sab kaha gaya hai. Ek jumla Musalman ka tha aur doosra Yahudi ka. Kya koi in jumlo ka ma’na gaaliyan kar sakta hai? Hargiz nahin. Lihaza hadees ne humko ye bataya ke kabhi kabhar (Sab) ka ma’na tanqeed karna bhi hota hai, ya daleel ke etbar se ek doosre par rad karna bhi hota hai.

Hazraat! Is wazahat se pata chalta hai ke jo log Hazrat Muawiya (RA) ya dusre sahaba ki taraf mansoob Sab lafz ka tarjuma gaaliyan karte hain wo bus sirf apne dil ki bhadaas nikalte hain aur iske zariye wo apni chhupi hui rafziyat ko zahir kar dete hain.

Mazkoora wazahat ko samajhne ke bad is riwayat ki wazahat pesh khidmat hai.

Pahli bat

Yaha murad ye hai ke Muawiya (RA), Sa’d (RA) se puchhna chahte the ke chunke qisas Usman (RA) ke silsile me, Ali (RA) ka ijtihad theek nahin to aapko Ali (RA) ka radd karne se kya chiz rokti hai. Ispar Hazrat Sa’d (RA) ne Hazrat Ali (RA) ke jo fazaail bataye unme ye bhi tha ke Aap ﷺ ne unhe Haroon (AS) ki jagah di, jiska matlab hai Ali (RA) buland darje ke alim hain, wo ijtihad me ghalat nahin ho sakte. Yani Sa’d (RA), Ali (RA) ko khata par nahin mante the isliye unka radd nahin karna chahte the.

Jaisa ke Imam Nawawi (rh) ne farmaya:

أن معناه: ما منعك أن تخطئه في رأيه واجتهاده، وتظهر للناس حسن رأينا واجتهادنا، وأنه أخطأ؟

“Muawiya (RA) ne Sa’d (RA) se kaha ke: Kya masla hai ke aap Ali (RA) ke raaye aur ijtihad ko khata qarar nahin dete? Aur logon ke samne hamare raaye aur ijtihad ki achhai zahir nahin karte? Aur kyon bayan nahin karte ke Ali (RA) khata par hain?” (Sharh Nawawi: 7/27-28)

Doosri bat

Imam Nawawi (rh) farmate hain:

فقول معاوية هذا ليس فيه تصريح بأنه أمر سعدا بسبه، وإنما سأله عن السبب المانع له من السب، كأنه يقول: هل امتنعت تورعا، أو خوفا، أو غير ذلك، فإن كان تورعا وإجلالا له عن السب فأنت مصيب محسن، وإن كان غير ذلك فله جواب آخر

“Muawiya (RA) ke is farman me koi SARAHAT nahin hai ke unhone Hazrat Sa’d (RA) ko bura-bhala bolne ka HUKM diya tha balke puchha tha ke aap tanqeed kyon nahin karte? Goya ke kaha: Kya aap khauf aur dar ki wajah se tanqeed nahin karte ya tauarru’an (ehtiyatan) nahin karte? Ya koi aur masla hai? (Sharh Nawawi, 7/28).

Agar aap Ali (RA) ke izzat ki wajah se aur ehtiyatan tanqeed nahin karte to aap durust aur achcha karne wale hain, agar ye nahin to jawab doosra hoga.

Teesri bat

Is riwayat me maujood hai ke Hazrat Sa’d (RA) ne jab Hazrat Ali (RA) par tanqeed yani ilmi rad ka inkar kar diya to Muawiya (RA) ne Sa’d (RA) par koi sakhti nahin ki, na hi majboor kiya, balke khamosh ho gaye.

Chauthi bat

Is riwayat ka maqsad ye bhi ho sakta hai ke Hazrat Sa’d (RA) un logon ke beech me maujood the jo Hazrat Ali (RA) par tanqeed kar rahe the jabke Sa’d (RA) tanqeed nahin kar rahe the aur unpar rad karne se aajiz the. Hazrat Muawiya (RA) ne pooch liya ki aap kyon nahin tanqeed kar rahe? To is par Sa’d (RA) ne un tanqeed karne walon par rad karte hue fazaail Ali (RA) bayan karne shuru kar diye. Imam Nawawi (rh) ne is taraf ishara kiya hai.

لعل سعدا قد كان في طائفة يسبون فلم يسب معهم، وعجز عن الإنكار، وأنكر عليهم، فسأله هذا السؤال

Shayad Sa’d (RA) ek giroh me the jo sab kar rahe the, lekin unhone unke sath sab nahi kiya. Wo unko rok nahi sake, magar unke amal ko pasand bhi nahin kiya, isliye unse ye sawal kiya gaya. (Sharah An-Nawawi 7/27)

Paanchwi bat

Agar bil farz Sab ka ma’na gaaliyan man bhi le to kya Sahaba me kisi ke andar iman nahin bacha tha (ma’az Allah) jo Muawiya (RA) ko is ghalat kaam se rokte? Rasoolullah ﷺ ne farmaya: “Jo shakhs munkar (bura kaam) dekhe to use apne hath (quwwat) se badal de, aur agar uski taqat na rakhta ho to apni zaban se, aur agar uski taqat na ho to apne dil se (use bura samjhe) aur ye iman ka sabse kamtar darja hai.” (Sahih Muslim H# 177)

🔷 Ummahaatul Momineen (Nabi ﷺ ki paak biwiyan) (RA) ko kis bat ka dar tha ki unhone kabhi Muawiya (RA) ki mukhalifat nahin ki? Balki Ayesha (RA) ne to yahan tak kah dala ki “Main fitne ke daur me haalaat ka Jaayza leti rahi, tab mai tamanna kiya karti thi ke Allah meri umr bhi Sayyidna Muawiya ko laga de.” (Al Muntaqa Min Kitabit Tabaqaat 1/41) Kya Ayesha (RA) kisi gaali dena ya dilwane wale shakhs ke bare me aisa bol sakti hain?

🔷 Aam sahaba ko to chhodiye, kya hum Hasan (RA), Husain (RA) aur Hazrat Ali (RA) ke deegar beton se ye ummid kar sakte hain ke wo khamoshi se apne walid ko di jane wali gaaliyan sunte rehte the, koi rad na kar pate the! Jabki agar humare walidain ke khilaf koi aisi zaban darazi kare to hum bhi chup nahin baithenge.

🔷 Iske alawa Hasanain (RA) ne Muawiya (RA) ke hath par bait ki aur apna ameer tasleem kiya! Ye kaise mumkin hai ke Ali (RA) ko gaaliyan dene ya dilwane wale shakhs se Ali (RA) ke bete, wazaaif (Stipend, Allowance) qubool karte ho? Unko Ameerul Momineen aur Musalmano ka qa’id a’la mante ho?

Yani Hasnain (RA) ka manhaj aur in Hasnain (RA) se bazahir muhabbat ka daawa karne walon ka manhaj alag hai.

Note:

Isi tarah Sayyidna Sa’d (RA) ki taraf mansoob kuch deegar riwayate bhi hain lekin unke andar bhi Sab (سب) ka lafz hai jiska mafhoom hai kisi ke mauqif ki tanqeed karna ya raay ko rad karna waghaira. In alfaz ka yahan par ma’na gaaliyan kabhi nahin ho sakta kyunke Hazrat Sa’d (RA) to Hazrat Muawiya (RA) ki behad tareef farmate the.

Sa’d (RA) ne Muawiya (RA) ke darwaze ki taraf ishara karte hue farmaya, “Maine Usman (RA) ke bad kisi aise shakhs ko nahin dekha jo Muawiya (RA) se zyada haq ke mutabiq faisla karne wala ho.” (Tarikh Ibn Asakir 59/161, Siyar A’lam an-Nubala 4/ 306)

Sochne wali bat ye hai ki kya Sa’d (RA) gaali dene ya dilwane wale shakhs ke bare me kah sakte hain ki wo haq ke mutabiq faisla karne wala hai?

Iske alawa Is qaul ke andar Hazrat Muawiya (RA) ki bahot badi fazilat bayan hui kyunke haq parasti ke hawale se unke faisle, unki fazilat par wazeh daleel hain aur ye gawahi Nabi ﷺ ke pyare aur Jannati sahabi Hazrat Sa’d (RA) de rahe hain.

Yani is daleel me Muawiya (RA) ki hukoomat ka suboot to hai lekin na to unka hukm dena maujood hai, na mimbar aur na Gaali/Lanat.

Daleel number: 2

[Sa’d (RA) ki taraf mansoob ek aur riwayat- Sunan Ibn Majah H# 121]

Tarjuma: Hazrat Sa’d bin Abi Waqqas (RA) se riwayat hai, unhone farmaya: Ek bar Sayyiduna Muawiya (RA) Hajj ke liye tashreef laye to Sa’d (RA) unke pas (mulaqat ke liye) gaye. (Asna-e-guftagu me) Hazrat Ali (RA) ka tazkara chhid gaya. Sayyiduna Muawiya (RA) ne unke mutaliq kuch tanqeedi alfaz kahe. Sa’d (RA) ko ghussa aa gaya aur farmaya: aap aise shakhs ke bare me ye bat kah rahe hain jiske mutaliq maine Rasoolullah ﷺ ko ye farmate suna hai: “Jiska maula main hoon, Ali bhi uska maula (dost) hai.” Aur maine aap se suna ke aap ne (Ali se) farmaya: “Tera mujh se wohi talluq hai jo Harun (AS) ka Musa (AS) se tha, albata mere bad koi nabi nahin.” Aur maine aap ﷺ ko ye farmate hue bhi suna: “Aj main jhanda us shakhs ko doonga jo Allah se aur uske Rasool se mohabbat rakhta hai. (Aur wo jhanda Ali ko mila).” (Sunan Ibn Maja H# 121)

Pahli bat

Ye sanad zaeef hai.

Pahli illat: Abdur Rahman bin Sabit ka Sa’d (RA) se sama (sunna) sabit nahin hai.

Imam Yahya bin Maeen (rh) ka farman hai: Abdur Rahman bin Sabit ne Sa’d bin Abi Waqqas (RA) se nahin suna. (Al-Tareekh Yahya bin Maeen Juz Awwal pg# 112)

Doosri illat: Iski sanad me Abu Muawiya Muhammad bin Khazim hain, unke bare me Ibn Hajar (rh) farmate hain: “Siqah hain, A’mash ki hadees ko zyada rakhne wale hain jabke baqi rawiyon se wahm ka shikar ho jate hain.” (Al-Taqreeb T: 5841)

Aur yahan Abu Muawiya, A’mash se bayan nahin kar rahe, lihaza wahm ka shuba hai. Isi wajah Imam Bukhari (rh) ne apni Sahih me iski tafarrud wali wo riwayat zikr ki hain jo usne A’mash se bayan ki hain, baqi mutabe’at me zikr ki hain. Jaisa ke Ibn Hajar (rh) bhi Fathul Bari ke muqaddama me is bat ki wazahat farmate hain.

Imam Zahabi (rh) farmate hain: “Wo A’mash se riwayat karne me sabat hain.” (Al-Kashif: 532)

Dusri bat

Is zaeef riwayat me bhi gaaliyon ka koi zikr nahin hai.

Daleel number: 3

[Mughira bin Shoaba (RA) ki taraf mansoob riwayat- Musnad Ahmad H#1631]

Tarjuma: Abdur Rahman kahte hain ke hume Mughira bin Shoaba (RA) ne khutba diya phir Hazrat Ali (RA) ke hawale se kuch tanqeedi jumle kahe to Hazrat Saeed (RA) khade ho gaye… age poori hadees sunayi, 10 janati sahaba wali jisme Ali (RA) ka tazkira maujood hai. (Musnad Ahmad H#1631)

Pahli bat

Is riwayat ki sanad zaeef hai, isme maujood rawi Abdur Rahman bin Akhnas majhool ul-hal hai, jaisa ke Imam Zahabi (rh) farmate hain: Isko Nahin janta. (Al-Kashif p: 356)

Ibn Hajar (rh) farmate hain: Ye teesre darje ka Mastoor (unknown) hai. (Al-Taqreeb T:3795)

Dusri bat

Is riwayat me bhi gaaliyon ka koi tazkira nahin hai, bas ye alfaz hain (fanala minhu) ‘inka tazkira kiya’, unke mauqif wa ijtihad par tanqeed wa tardeed ki.

Daleel number: 4

[Mughira bin Shoaba (RA) ke khutaba ki taraf mansoob riwayat- Abu Dawood H# 4648]

Tarjuma: Abdullah bin Zalim Mazini se marwi hai ke jab Sayyiduna Muawiya (RA) Kufa se bahar tashreef le gaye to Mughira bin Shoaba (RA) ko apna nayab muqarrar kar gaye, unhone baz aise khutaba (khitab karne wale) muqarrar (appoint) kar diya jo Sayyiduna Ali (RA) ki tanqees karte the. Abdullah bin Zalim kahte hain ke main Saeed bin Zaid (RA) ke baghal me baitha tha. wo shadeed gusse me aye aur uth gaye. Unhone mera hath pakda to main bhi unke peeche chal diya. Unhone kaha: Kya tum is admi ko dekh rahe ho jo apne upar zulm kar raha hai aur ek jannati admi par lanat karne ka hukm deta hai. Main 9 admiyon ke bare me gawahi deta hoon ke wo sab jannati hain. Aur agar main daswe ke bare me bhi gawahi de doon ke wo bhi jannati hai to main gunahgar nahin hoonga. Abdullah kahte hain: Maine unse daryaft kiya: wo kaun hain? Unhone kaha ke Rasoolullah ﷺ farmaya tha: Aye Hira! To sukoon kar ja, tujh par us waqt jo log maujood hain wo ya to nabi hain ya siddiq ya shaheed. Maine daryaft kiya: Ye kaun kaun the? Unhone kaha: Allah ke Rasool ﷺ Sayyiduna Abu Bakr (RA), Sayyiduna Umar (RA), Sayyiduna Usman (RA), Sayyiduna Ali (RA), Sayyiduna Zubair (RA), Sayyiduna Talha (RA), Sayyiduna Abdur Rahman bin Auf (RA) aur Sayyiduna Sa’d bin Malik (RA). Isse age wo khamosh rahe. Maine poocha aur daswan admi kaun tha? Unhone kaha: Main khud. (Musnad Ahmad, H# 1644, Musnad Ahmad, H# 11592, doosra nuskha: 1644, Abu Dawood H# 4648)

Wazahat: Rafizi ya neem Rafizi is riwayat ko kai hawalon ke sath zikr karte hain lekin tamam riwayat ka maqsad taqreeban ek hi hai. Lekin is Mafhoom ki sare sanade 2 wujoohat se zaeef hain.

Pahli illat: Iski sanad me inqita’ (disconnect) hai. Hilal bin Yasaaf ne Abdullah bin Zalim Mazani se nahin suna.

Imam Nasaai (rh) ne (Sunan al-Kubra lil Nasaai H# 8135) me khud farmaya hai ke is hadees ko Hilal bin Yasaaf ne Abdullah bin Zalim Mazani se nahin suna. Isme ek rawi chhoot gaya hai.

Unki bat durust bhi hai kyunke doosri sanad me Hilal aur Mazani ke darmiyan ek majhool shakhs ka wasta ata hai. Lihaza ye riwayat to ho gayi zaeef. Jab ye riwayat hi munqata hai to isse istidlal kaise durust ho sakta hai. Jo hazrat isko daleel banana chahte hain unke liye ye lazim hai ke is riwayat me inqita door kare.

Dusri illat: Abdullah bin Zalim ki Saeed bin Zaid (RA) se riwayat saheeh Nahin hoti. Imam Bukhari (rh) is riwayat ki taraf ishara karte hue isme maujood rawi Abdullah bin Zalim ke tarjuma me farmate hain:

Abdullah bin Zalim ‘an Saeed bin Zaid ‘an al-Nabi (ashara fil jannah). Aage farmate hain: ولم يصح وليس له حديث الا هذا و حديث بحسب اصحابی القتل “Iski riwayat saheeh nahin hai. Iski 2 hi hadeese hain, ek ye aur doosri ” حديث بحسب اصحابی القتل” wali hadees.” (Al-Tareekh al-Kabeer 5/31, no. 6437)

Imam Uqaili (rh) apni kitab al-Zu’afa me Bukhari (rh) ke is farman ko zikr karte hain. (Al-Zu’afa al- Uqaili 2/267 no. 827)

Isi tarah Ibn Adi (rh), Al-Kamil fi al-Zu’afa me isko zikr karte hain aur Imam Bukhari (rh) ke mazkoora farman ko late hain. Isi tarah Muhaddis Azdi (rh) farmate hain: inki mutabeat nahin.

Hazraat, is mazkoora hadees ki isnadi haisiyat aap ne dekh li. Jab riwayat zaeef hai to sahaba dushmani me ki gayi poori koshish unpar wabal hai.

Daleel number: 5

[Sahl (RA) ki riwayat- Bukhari H# 3703]

Tarjuma: Ek shakhs Hazrat Sahl bin Sa’d (RA) ke yahan aya aur kaha ke ye fulan shakhs (iska ishara Amir-e-Madina Marwan bin Hakam ki taraf tha) barsar-e-minbar Ali (RA) ko bura bhala kahta hai. Abu Hazim ne bayan kiya ke Sahl bin Sa’d (RA) ne poocha: Kya kahta hai? Usne bataya ke unhe “Abu Turab” kahta hai. Is par Sahl (RA) hasne lage aur farmaya: Allah ki qasam, ye nam to unka Rasoolullah ﷺ ne rakha tha aur khud Ali (RA) ko is nam se zyada apne liye aur koi nam pasand nahin tha. Ye sunkar maine is hadees ke janne ke liye Sahl (RA) se khwahish zahir ki aur arz ki: Aye Abu Abbas, ye waqya kis tarah se hai? Unhone bayan kiya ke ek martaba Ali (RA) Fatima (RA) ke yahan aye aur phir bahar aa kar masjid me let gaye. Phir aap ﷺ ne (Fatima (RA)) daryaft farmaya: Tumhare chacha ke bete kahan hain? Unhone bataya ke masjid me hain. Aap ﷺ masjid me tashreef laye, dekha to unki chadar peeth se neeche gir gayi hai aur unki kamar par achhi tarah se khak lag chuki hai. Aap ﷺ mitti unki kamar se saf farmane lage aur bole: Utho aye Abu Turab, utho (do martaba Aap ﷺ ne farmaya). (Bukhari H# 3703)

(Abu Turab yani Mitti wala)

Is riwayat par ghaur kare to kai masaail hal ho jate hain. Hazrat Sahl (RA) ke pas ek banda jab shikayat le kar aya ke Amir-e-Madina, Hazrat Ali (RA) ko bura bhala bol raha hai to Hazrat Sahl (RA) ne wazahat mangi: wo kya kahta hai? To jawab me us shakhs ne kaha: wo Ali (RA) ko Abu Turab bol raha hai. Sahl (RA) ne wazahat ki: Ye to koi gaali nahin hai aur na he bura bhala bolna hai. Ye to Hazrat Ali (RA) ka wo laqab hai jo unhe asl nam se bhi zyada mahboob hai.

Is riwayat se bhi pata chala ke jin rawiyon ne sab waghaira ke alfaz zikr kiye hain usse murad gaaliyan nahin balki is tarah ke alqaab (titles) se Ali (RA) ko yad karna hai. Aur baz log unka asl matlab samajh nahin sakte the to is wajah se wo Abu Turab laqab ko he gaali samajhte the.

Daleel number: 6

[Sahl (RA) ki taraf mansoob ek aur riwayat- Sahih Muslim H# 6229]

Tarjuma: Abu Hazim ne Hazrat Sahl bin Sa’d (RA) se riwayat ki, kaha: Aal-e-Marwan me se ek shakhs ko Madinah ka aamil banaya gaya. Usne Hazrat Sahl bin Sa’d (RA) ko bulaya aur unko hukm diya ke wo Hazrat Ali (RA) ko bura kahe. Hazrat Sahl (RA) ne inkar kar diya. Usne kaha: Agar tum isse inkar karte ho to yun kaho: Allah Ta’ala Abu Turab par lanat kare. Hazrat Sahl (RA) ne kaha: Hazrat Ali (RA) ke nazdeek Abu Turab se badh kar koi nam mahboob nahin tha. Jab unko Abu Turab ke nam se bulaya jata to wo bahot khush hote the. To us (Ameer) ne Hazrat Sahl (RA) se kaha: Aap hume ye qissa sunaye ke unhe Abu Turab ka nam kaise mila? Unhone kaha: Rasoolullah ﷺ Hazrat Fatimah (RA) ke ghar tashrif laye to ghar me Ali (RA) ko maujood na paya. Aap ﷺ ne puchha: “Tumhare chacha ka beta (tumhara khawind) kahan hai?” Unhone bataya: Mere aur unke darmiyan koi baat ho gayi thi to mujh se ghusse ki bat karke bahar chale gaye hain aur mere yahan qailolah (dupahar ka aram) nahin kiya. Rasoolullah ﷺ ne ek admi se kaha: “Dekho, wo kahan hain?” Usne wapas aa kar bataya: Allah ke Rasool ﷺ, wo masjid me so rahe hain. Rasoolullah ﷺ unke paas tashrif laye. Wo lete huye the, upar ki chadar unke pahlu se gir gayi thi aur unke jism par mitti lag gayi thi. To Rasoolullah ﷺ apne dast-e-mubarak se wo mitti saaf karte jate the aur farmate jate the: “Abu Turab, uth jao. Abu Turab, uth jao.” (Sahih Muslim H# 6229)

Note: iska tarjuma islam360 se liya gaya hai kyonki yahi zyada mashhoor hua hai.

Wazahat

Islam360 me اسْتُعْمِلَ عَلَى الْمَدِينَةِ رَجُلٌ مِنْ آلِ مَرْوَانَ، ka tarjuma kiya gaya; “Aal-e-Marwan me se ek shakhs ko Madinah ka aamil banaya gaya.” Halanki iska durust tarjuma ye hoga; “Aal-e-Marwan me se ek shakhs ko Madinah me (kisi jagah ki sarkari ohde par) muqarrar kiya gaya.” Iski wazahat kisi riwayat se nahin milti ki wo shakhs KIS OHDE par tha.

Is riwayat se maloom hota hai ke Marwan ke khandan ka ek shakhs, jiska nam maloom nahin, wo Sayyiduna Ali ﷺ se bughz rakhta tha. Riwayat me na to uska nam mazkoor hai aur na hi uska ohda. Balki ye wazeh hai ke wo governor nahin tha. Isi tarah usne apne bughz ka izhar mimbar par nahin kiya balke niji (private) mahfil me kiya. Us daur me chunanche Nasibi firqa zahir ho raha tha, is wajah se aise log maujood ho sakte hain.

Kuch bhi ho is riwayat se Muawiya (RA) par ye ilzam lagana kisi bhi tarah durust nahin ki unhone khud ya unke hukm se mimbaron par se Ali (RA) ko gaali ya lanat di ya dilwayi gayi. Ye na to Hazrat Muawiya (RA) ka muqarrar kardah governor tha aur na hi koi aur aham ohdedar tha. Kisi chhote mote ohde par faiz raha hoga aur wo apne khyal me Ali (RA) par sab wa shatam karwane chala tha lekin Hazrat Sahl bin Sa’d (RA) ne use munh tod jawab de kar khamosh kar diya. Sahl (RA) ke is mubarak radde amal par hukoomati taur par koi rad nahin kiya gaya, isse wazeh maloom ho raha hai wo ek kisi Nasibi shakhs ka zati amal tha. Muawiya (RA) us se pak hain.

Intehai aham tareen note

Isme maujood majhool shakhs nasbiyat wala mardood zahan rakhta tha jo Ahle Bait ki dushmani me numayan rahe the aur unke muqabla me Hazrat Ali (RA) ke lashkar me kuch log rafziyat wali zahniyat rakhte the jo Muawiya (RA), Usman (RA), tamam Banu Umayyah, Aisha (RA) aur dusre bade sahaba, Talha (RA), Zubair (RA) waghaira par sab karte the, balke Ali (RA) ke lashkar me baz to qatileen Usman (RA), Talha (RA), Zubair (RA) bhi maujood the. Ye log aaj tak Rawafiz, Muawiya (RA) aur azwaj mutahharat waghaira par nuqta cheeni karte hue a rahe hain.

Lekin, ma’az Allah, hum is wajah se Sayyiduna Ali Murtaza (RA) ki zat ke bare me koi zarra barabar shak nahin kar sakte ke unke hukm ya raza-mandi se ye sab kuch hota tha, balke Ali (RA) Rawafiz ke is amal se bari uz-zimma hain.

Lekin afsos ke sath aajkal kuch jahil youtuber apne peshwa Rawafiz ki mission par chalte hue sahabi Rasool Muawiya (RA) ko in Rawafiz se bari qarar dene ke bajaye unke khilaf zaban darazi kar rahe hain.

Yad rahe hum Ahle-Sunnat Nasibiyon aur Rafziyon dono se bezar hain.

Allama Qurtubi (rh) farmate hain: “Ye bat NA-MUMKIN hai ke Hazrat Muawiya (RA) sarahat se (Hazrat Ali (RA) ko) laan-taan karne ke liye ya gaaliyan dene ke liye kahe, kyunke Muawiya (RA) a’la aql, deen, bardasht aur ache akhlaq jaisi khusoosiyaat wale the. Jo kuch unki taraf mansoob kiya jata hai wo aksar jhooth hai, sahih sabit nahi. Is mas’ala me (mukhalifeen ki taraf se pesh kardah dalail me se) sabse sahih tareen daleel Sa’d (RA) ki hadees hai.” (Is riwayat, yani Sahih Muslim H# 6220, ke hawale se tafsili bahas pahle guzar chuki hai)

Age Qurtubi (rh) farmate hain: Jin riwayaton ke andar laan-taan aur na-munasib alfaz ki sarahat hai wo Banu Umayya ke baz jahilon aur halke qism ke logon ki taraf se sarzad hue hain. Muawiya (RA) us se pak hain, kyunke unki jo halat hai sahabiyat, deen, fazl, bardasht waghaira ki (wo iske khilaf hai). (Al-Mufhim lima Ashkala min Talkhis Kitab Muslim 6/278-279 min al-Maktaba al-Shamila)

Hazraat, aap ghaur fikr kare to haqeeqat bhi yahi hai ki Muawiya (RA) to fazilat Ali (RA) ke qayal the.  Wo kaise unpar laan tan kar sakte ya karwa sakte the? Jaisa ke is bare me Muawiya (RA) ka mauqif ek saheeh riwayat se pata chalta hai:

Abu Muslim Khaulani (rh) kuch logo ke sath Hazrat Muawiya (RA) ke pas aye aur kahne lage aap Hazrat Ali (RA) se jhagda kar rahe hain, kya aap un jaise hain??? To Hazrat Muawiya (RA) ne kaha: Allah ki qasam nahin, yaqeenan main janta hoon Ali (RA) mujhse afzal hain aur khilafat ke mujhse zyada haqdar hain. Lekin tum nahin jante ke Usman (RA) ko mazloomana andaz me qatl kiya gaya hai? Main unke chacha ka beta hoon. Main to sirf Usman (RA) ke khoon (Qisas) ka mutalba kar raha hoon. Tum Hazrat Ali (RA) ke pas jao aur unse kaho ke wo qatileen Usman (RA) ko mere hawale kar de, main unki ita’at karunga. (Tarikh Ibn Asakir 59/132, Siyar A’lam An-Nubala, 4/300)

Daleel number: 7

[Umme Salama (RA) ki taraf mansoob riwayat]

Tarjuma: Abu Abdullah al-Jadali ne bayan kiya ke main Hazrat Umme Salama (RA) ke pas gaya to aap ne mujhe farmaya ke kya tum me Rasoolullah ﷺ par tanqeed ki jati hai? Maine kaha ke ma’az Allah ya subhan Allah ya isi qism ka koi kalima kaha. Aap ne farmaya ke maine Rasoolullah ﷺ ko farmate suna hai ke jisne Ali par tanqeed ki usne mujh par tanqeed ki. (Musnad Ahmad, H# 26627)

Iski sanad zaeef hai.

Abu Ishaq al-Sabi’i mudallis hain aur ‘an se bayan kar rahe hain.

Jabke yahi riwayat Musnad Abi Ya’la me hasan sanad ke sath maujood hai lekin iska matan kuch alag hai, uske alfaz ye hain:

عن ابي عبد الله الجدلي قال قالت ام سلمة ايسب رسول الله ﷺ على المنابر ؟ قلت وأنى ذلك؟ قالت: يسب علي ومن يحبه فاشهد ان رسول الله ﷺ كان يحبه

Abu Abdullah al-Jadali kahte hain ke Hazrat Umme Salama (RA) ne kaha ke kya Rasoolullah ﷺ par mimbaron se tanqeed ki jati hai? Maine kaha wo kaise? To unhone farmaya: Kya Ali aur unse mohabbat karne walon par tanqeed nahin ki jati? Aur main gawahi deti hoon ke beshak Rasoolullah ﷺ unse mohabbat karte the. (Musnad Abu Ya’la, H# 7007)

Pahli bat

Yahan sab ka lafz hai aur sab lafz ka ma’na har waqt gaali nahin hota jaisa ke is hawale se tafseeli bahas upar guzar chuki hai.

Dusri bat

Is riwayat ke andar koi wazahat nahin hai ke wo tanqeed karne wale kaun the? Aur ye bhi wazahat nahin ke wo kis ke hukm se Hazrat Ali (RA) par tanqeed karte the? Phir is mamle ka ilzam Muawiya (RA) par lagana bahot badi jurrat aur khayanat hai.

Teesri bat

Isse murad Khawarij bhi ho sakte hain jo Hazrat Ali (RA) ke daur me he zahir hue the aur ek ilaqe par unki hukoomat bhi qayam ho gayi thi aur ye khariji badbakht to Sayyidna Ali (RA) aur deegar sahaba par (na’uzubillah) kufr ka fatwa tak laga chuke the.

Chauthi bat

Shia hazrat ke liye to is tarah ki riwayat pesh karna jayaz he nahin hai, kyunke unki kutub me maujood hai ke Hazrat Ali (RA) ne farmaya tha: من سبني فهو في حل من سبي “Jo shakhs mujhe ‘sab’ karta hai wo meri ‘sab’ se halal hai (yani usko maine maf kar diya hai).” (Biharul-Anwar 19/34)

Daleel number: 8

Tarjuma: Abdullah bin Faaed aur Suhaim bin Hafs kehte hain: “Sayyidna Muawiya (RA) ne Sayyidna Mugheera bin Shoaba (RA) ko khat likha aur us me Sayyidna Ali (RA) ko sab-o-shatam aur tanqees ka izhaar kiya. Sayyidna Mugheera (RA) ne jawaban khat likha: Ameer-ul-Momineen! Mujhe pasand nahin, aap jab jarh (criticise) karte hain to shaan me tanqees karte hain aur jab ghussa hote hain to maarte hain. In sab me aap ka hilm (narm dili) ya darguzri haayal nahin hoti”. (Ansaab-ul-Ashraaf lil Balaazari: 5/23)

Riwayat mauzoo (gadhi hui, fabricated) hai.

❶ Abdullah bin Faaed majhool hai.
❷ Suhaim bin Hafs bhi majhool hai.
❸ Unhone Sayyidna Muawiya (RA) ka zamana nahin paya.

Maulana Maudoodi Ki Khata

Maudoodi Sahab ne likha hai: “Ek aur nihayat makrooh bidat Hazrat Muawiya ﷜ ke ahad me ye shuru hui ke wo khud aur unke hukm se unke tamam governor, khutbo me bar-sar-e-mimbar Hazrat Ali ﷜ par sab-o-shatam ki bauchhar karte the. Hatta ke masjid-e-nabawi me mimbar-e-rasool par ain rauza-e-nabawi ke samne Huzoor ﷺ ke mahboob-tareen azeez ko gaaliyan di jati thi, aur Hazrat Ali ﷜ ki aulad aur unke qareeb-tareen rishtedar apne kaanon se ye gaaliyan sunte the. (Tarikh Tabari: jild 4 page 188; Ibnul Aseer: jild 3 page 234, jild 4 page 154; Al-Bidayat-ul-Mujtahid: jild 8 page 259, jild 9 page 80)

Kisi ke marne ke bad usko gaaliyan dena, shariyat to dar-kinaar insani akhlaq ke bhi khilaf tha aur khas taur par jumu’ah ke khutbe ko us gandagi se aalooda karna to deen-o-akhlaq ke lihaz se sakht ghinaona kaam tha”. (Khilaafat-o-Mulookiyat: P174)

Hazraat! Tabari ke hawale se jo bat upar Sayyidna Muawiya (RA) ke bare me manqool hain us hawale par aisa kuch bhi maujood nahin hai. Maudoodi Sahab to mar gaye, ab un ahbab se uska hawala darkar hai, jo unki juraton ka jawaz idhar-udhar se nikalte rahte hain.

Jab tak ye sabit na ho jaye, tab tak ye ek sahabi par bohtan hai. Shari’y’at to dar-kinar insani akhlaq bhi uski ijazat nahin deta.

Wo Mazeed likhte hain: “Hazrat Umar bin Abdul Aziz (rh) ne aakar apne khandan ki doosri ghalat riwayato (tariqa ya riwaj) ki tarah is riwayat ko bhi badla aur khutba-e-jumu’ah me sabb-e-Ali ki jagah ye ayat padhni shuru kardi:”

اِنَّ اللّٰهَ یَاْمُرُ بِالْعَدْلِ وَالْاِحْسَانِ وَاِیْتَآئِ ذِی الْقُرْبٰی وَیَنْهٰی عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ وَالْبَغْیِ ۚ یَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُوْنَ.

(Surah-an-Nahl: 90)  (Khilafat-o-Mulookiyat, Pg# 174)

Sawal ye hai ke wo kaunsi ghalat riwayate thi jinhe Umar bin Abdul Aziz (rh) ne badla? Kya tahqeeq isi ka naam hai ke jhoothe qisso se istidlaal kiya jaye?

Isi tarz par Youtuber Ali Mirza sahab ne ye riwayat apne pamphlet Research paper 5b me naql karke iska hawala Allama Suyuti (rh) ki kitab, ‘Tarikh al Khulafa’ se diya’. Lekin hairani ki bat hai ki hawale me koi page no nahi diya. Shayad iski wajah ye hai ki Allama Suyuti (rh) ne ye bat apni kitab me bina kisi sanad ke naql ki hai, jabki Ali Mirza sahab to pamphlet ke shuru me he likh chuke hain, “Ye pamphlet jhuthi, be-sanad aur zaeef ul asaneed tarikhi riwayaat ke fitno se bachne walon ke liye hai.” Agar Mirza sahab sahi hawala dete to is bat ka andesha tha ki koi kitab khol ke dekhta to uske samne Mirza ji ki asliyat aa jati.

Is riwayat ki sirf ek sanad maujood hai, aur wo hai Tabaqat Ibn Sa’d me. Waha sanad me ek MASHHOOR KAZZAB (jhootha) Abu Mikhnaf Loot bin Yahya maujood hai. Ye Rafzi tha aur iska jhootha hona ek Talib-e-ilm par bilkul wazeh hai.

Iske bar-khilaf Umar bin Abdul Aziz (rh) ka mauqif Muawiya (RA) ke mutalliq saheeh sanad se bilkul wazeh hai. Umar bin Abdul Aziz (rh) us shakhs ko KODE marwaate jo Muawiya RA ko bura kahta. (Tarikh Dimashq, 59/211)

Khulasa

Ye tahqeeqi mazmoon aapke samne hai. Agar tassub ka chashma hata kar isko padha jaye to ye bat ILMI aur AQLI dono lihaz se wazeh hoti hai Muawiya (RA) par mimbaron se Ali (RA) par gaaliya ya lanat karne ya karwane ka ilzam be-buniyad hai. Ahle sunnat ke ahle ilm me se kisi ne bhi aisa daawa nahin kiya. Balki ye Rawafiz ka bughz-e-Sahaba me phailaya hua propaganda hai jiska shikar ahle sunnat ke kuch bhole-bhale kam ilm log ho jate hai. Allah sabko hidayat de. Aameen.