Kya Muawiya (RA) Ki Fazeelat Me Koi Hadees Saheeh Nahin?

بسم الله والحمد لله والصلاة والسلام على رسول الله

Maulana Ishaq Jhalwi aur Ali Mirza jaise log Muawiya (RA) ki fazeeelat ka inkar karne ke liye tarah-tarah ke dalaail taraash kar late hain. Is koshish me ye hazraat sabit ya ghair-sabit dalaail me koi farq nahin karte. Inka maqsad sirf ye hota hai ki bus daleel se apna mauqif pura ho jaye. Isi silsile me ye hazraat ek ghair ilmi rawish ikhtiyar karte hue ye daawa karte hain ki Muawiya (RA) ki fazeeelat me koi riwayat saheeh nahin hai.

Is muqif ko sabit karne ke liye inhone Hafiz Ibn Hajar (rh) ki Fathul Bari ka sahara lete hue Imam Ishaq bin Rahway (rh), Imam Nasaai (rh) aur Imam Ahmad ibn Hambal (rh) ke ghair sabit shuda aqwal pesh kiye hain. Is mazmoon me hum in aqwal aur isse jude kai waswaso ka jaayza lenge, in sha Allah.

Imam Ishaq bin Rahwaiy (rh) ke Qaul ki Tahqeeq

Ishaq bin Rahwaiy (rh) ke hawale se Mirza sahab ne apne pamphlet, P5-b Waqia-e-KARBLA_ka_HAQEEQI_Pas-Manzer me hadees # 27 ke tahat likha. “Hazrat Muawiya (RA) ki fazeelat me (sahabiyat ke siwa) koi cheez sabit nahin.”

Jawab

Pahli baat: Is qaul ki mukammal sanad Imam Ibn Jauzi (rh) ne bayan ki hai:

“أنبأنا زاهر بن طاهر أنبأنا أحمد بن الحسن البيهقي حدثنا أبو عبدالله الحاكم قال سمعت أبا العباس محمد بن يعقوب بن يوسف يقول سمعت أبي يقول سمعت إسحاق بن إبراهيم (يعني ابن راهویہ(

(Al-Mauzoo’aat la-Ibn Jauzi: 2/24, Tareekh Dimashq: 59/106)

Iski sanad zaeef hai. Isme Yaqoob bin Yusuf ki tauseeq (authentication) kisi muhaddis se sabit nahin, lihaza ye rawi majhool (na-maloom) hai, isliye iski baat qabile etbar nahin hai. Yani Imam Ishaq bin Rahwaiy (rh) se ye qaul sabit nahin.

Iske alawa Imam Ibn Asakir (rh) ne Imam Ishaq bin Rahwaiy (rh) ke is qaul ka radd karte hue likha:

“Aur sabse saheeh riwayat Hazrat Muawiya (RA) ki fazeeelat me wo hai jo Ibn Abbas (RA) se Muawiya (RA) ke kaatib (scribe) hone ke bare me Saheeh Muslim me maujood hai. Iske bad Hadees Irbaz (RA) ki hadees ‘O Allah! Muawiya ko Kitab ka ilm sikha.’ Aur uske bad Abdur-Rahman bin Abi ‘Umaira (RA) ki hadees: ‘O Allah! Muawiya ko hidayat de aur hidayat-yafta bana de, aur inke zariye logo ko hidayat de.” (Tareekh Dimashq: 59/106)

Sabse akhri baat:  Agar ye qaul bil-farz saheeh man bhi liya jaye to iska matlab sirf ye hoga ki Ishaq bin Rahwaiy (rh) apne ilm ke etbar se baat kar rahe hain ki unhe koi Saheeh hadees nahin mili.  Iska ye matlab bilkul nahin hai ki is bare me jitni bhi saheeh ahadees maujood hain wo khud-ba-khud zaeef ho jayengi. Is baat ka ishara Imam Ibn Asakir (rh) ne bhi kiya.

Imam Nasaai (rh) ke Qaul ki Tahqeeq

Imam Nasaai (rh) ki taraf mansoob ek waqya ka khulasa hai ki unke nazdeek bhi Muawiya (RA) ki manqabat me koi hadees sabit nahin.

Imam Nasaai (rh) ke hawale se ek waqya pesh kiya jata hai ki jab wo Dimashq gaye to unse Muawiya (RA) ke fazaail ke bare me sawal kiya gaya. Is par unhone farmaya: “لایرضی مُعَاوِيَةُ أَسأَ بِرَ اس حَتَّى يُفْضِل” Yani “Kya Muawiya is baat par raazi nahin ki unka mamla barabar-barabar ho jaye, bajaye iske ke unko fazeelat di jaye?” (Marifat Uloomul Hadees lil Hakim: pg# 83, hadees # 182)

Jawab: Is riwayat ki sanad me ‘Mashaaekhna’ (humare mashaaekh) majhool (na-maloom) hain, lihaza ye sanad zaeef hai.

Imam Nasaai (rh) se mutalliq ek aur waqya milta hai ki Imam Hakim (rh) ne Imam Darqutni (rh) se naql kiya jiska Mafhoom hai ki jab Imam Nasaai (rh) Ramlah tashreef le gaye to waha logo ne Muawiya (RA) ke fazaail ke bare me puchha to wo chup rahe. Phir logo ne unhe Jama Masjid me mara peeta….(Tahzeeb Al-Kamaal lil Mizzi: 1/45)

Agar ye riwayat Imam Hakim (rh) ya Imam Darqutni (rh) se ba-sanad Saheeh sabit ho bhi jaye tab bhi is sanad me inqita’ hai. Imam Darqutni (rh) 306 Hijri me paida hue the jabki Imam Nasaai 303 Hijri me he faut ho gaye the. Lihaza ye waqya bhi mardood  hai.

Balki iske khilaf, Khud Imam Nasaai (rh) ka qaul, Sayyidna Muawiya (RA) ki fazeelat me milta hai.

Imam Nasaai (rh) se Muawiya bin Sufyan (RA) ke bare me puchha gaya to unhone farmaya: “Islam ek ghar ki tarah hai jiska ek darwaza hai aur wo darwaza Sahaba Kiraam (RA) hain. Pas jisne Sahaba ko takleef di, uska irada dar asl Islam ko he takleef pahuchana hai. Jaise koi shakhs ghar ka darwaza khat-khatata hai to wo ghar me dakhil hone ka irada karta hai. Phir farmaya: Pas jisne Muawiya (RA) ke bare me kuch (bura-bhala) kahne ka irada kiya, (to samajh lo) usne tamam Sahaba (ko bura-bhala) kahne ka irada kiya.” (Tareekh Dimashq: 71/175)

Imam Ahmad (rh) ke Qaul ki Tahqeeq

Ali Mirza ne P5-b Waqia-e-KARBLA_ka_HAQEEQI_Pas-Manzer me hadees # 27 ke tahat likha;

“Imam Ibn Jauzi (rh) ne Abdullah bin Ahmad se unke walid Imam Ahmad bin Hanbal (rh) ka mukalma bhi zikr kiya hai ke unhone apne walid Imam Ahmad bin Hanbal (rh) se puchha ke Sayyidna Ali bin Abi Talib (RA) aur Hazrat Muawiya bin Abi Sufyan (RA) (ikhtilafat se) mutaliq aap ki kya raay hai? Imam Ahmad bin Hanbal (rh) ne thodi der sar jhukaya phir farmaya, “(Mere bete! Khoob) Samajh lo ke Sayyidna Ali bin Abi Talib (RA) ke dushman bahat zyada the jinhone unke aib talaash karna chahe magar na-kaam rahe. Chunanche un dushmanon ne (mutabadil chaal ke taur par) ek doosre shakhs (Hazrat Muawiya (RA)) ko maqsad bar aari ke liye mauzoo paya jo unse jung kar chuka tha.  Chunanche un dushmanon ne Sayyidna Ali (RA) ke muqable par in (Hazrat Muawiya (RA)) ko badha chadha kar pesh kiya. (Imam Ibn Hajar Asqalani (rh) mazeed likhte hain) “Imam Ahmad bin Hanbal (rh) ke is jawab me ishara hai ke kuch logo ne Hazrat Muawiya (RA) ke liye be-buniyad fazaail gadh liye jiski koi asliyat nahin.”

Jawab: Mirza sahab ne Fathul Bari ke hawale se ye baat ki lekin waha iski koi sanad maujood nahin hai. Aur Usoolan be-sanad baate mangadhat aur zaeef hoti hain. Ye riwayat Ibn Jauzi (rh) ki kitab, Al Muntazam: 5/129 aur  Al-Mauzoo’aat: 2/24 me milti hai.

Ye riwayat kai wujoohat se zaeef hai.

① Hibatullah bin Ahmad al-Jareer ki tauseeq (authentication) nahin mili.

② Abul Husain Abdullah bin Ibrahim bin Jafar bin Niyaz al-Bazzar aur Abu Sa’eed bin al-Hirfi/Khirqi, dono rawi majhool hain.

③ Ek aur rawi, Abu Talib Al-Ushaari ke bare me Imam Zahabi (rh) likhte hain ke iske sama’ (sunne) me batil cheeze jama kar di gayi aur usko maloom he na ho saka. (Tareekh Islam: 10/24) aur Meezanul Etdaal (pg# 657) me likha ki ‘Ye qabil-e-Hujjat nahin’

Ab jo bhi Imam Ahmad (rh) ke is qaul ko daleel banana chahta hai to wo in 3 khamiyon ko door kar de.

Iske bar-khilaf Imam Ahmad (rh) to Muawiya (RA) ki fazeelat ke qayal the. Iski kai misaale maujood hain.

🔷 Unhone apni kitab ‘Fazaail-e-Sahaba’ me ‘Fazaail-e-Muawiya’ nam se ek baab (chapter) qayam kiya hai.

🔷 Isi tarah unse puchha gaya, “Aap Hazrat Ali aur Hazrat Muawiya ke bare me kya kahte hain?” To unhone farmaya: “Main unke bare me achchhi baat he kahta hoon, Allah Ta’ala un sab par raham farmaye.” (As-Sunnah lil-Khallaal: # 713)

🔷 Isi tarah Abu Haris Ahmad bin Muhammad (rh) bayan karte hain: “Humne Abu Abdullah Ahmad bin Hanbal (rh) ko khat likha ki, ‘Aap aise shakhs ke mutalliq kya farmate hain jiska daawa ho ki: main Muawiya (RA) ko Katib-e-Wahi nahin manta, na Khalul-Mu’mineen (Mominon ke Mamoo) tasleem karta hoon, balki (ye kahta ho ki) unhone ye laqab taqat ke zariye ikhtiyar kar liya?’ Imam Ahmad bin Hanbal (rh) ne farmaya: ‘Ye intehai buri aur raddi baat hai. Aise logo se kinara-kashi ki jaye, unki majlis ikhtiyar karne se door raha jaye, aur logo ke samne unki gumrahiya wazeh ki jaye.'(As-Sunnah lil-Khallaal: #659)

Isse ye bhi pata chala ki Imam Ahmad (rh) ke mutabiq Mirza sahab jaise logo ki gumrahiya public ke samne wazeh ki jaye.

🔷 Ek mauqe par Ibn Haani (rh) ne kaha: Maine Ahmad (rh) se puchha, ‘Kya main us shakhs ke pichhe namaz padh loon jo Muawiya (RA) ko gaali de?’ To farmaya: ‘Uske peeche namaz na padho aur na uski izzat karo.‘” (Suaalaat Ibn Haani: # 296)

Kya Ali Mirza and party in saheeh riwayato ko tasleem karke Muawiya (RA) ki fazeelat ko qubool karegi?

Imam Nasaai (rh) ne Fazaail-e-Sahaba me Muawiya (RA) se Mutalliq Kuch bhi Nahin Likha

Mirza Sahab ne P5-b Waqia-e-KARBLA_ka_HAQEEQI_Pas-Manzer me hadees # 27 ke tahat Fathul Bari ke hawale se Imam Nasaai (rh) ke bare me ek baat () brackets laga kar likhi, yani Ibn Hajar (rh) ne wo ibarat naql nahin ki, balki Mirza Sahab ke dimagh ki paidaish hai. 

Mirza Sahab ne Imam Nasai (rh) se mutalliq likha: “Aur apni mashhoor kitab Fazaail-e-Sahaba  me koi hadees Hazrat Muawiya (RA) ki fazeelat se mutalliq jama nahin farmai.”

Jawab: Imam Nasaai (rh) ka Sayyidna Muawiya (RA) ki fazeeelat ki mutalliq kisi riwayat ka jama na karna is baat ki daleel nahin hai ki unki koi fazeeelat sabit nahin, kyunki unhone to ye daawa he nahin farmaya hai ki main is kitab me tamaam Sahaba (RA) ke fazaail jama kar raha hoon, aur na unhone isme sab Sahaba (RA) ke fazaail jama kiye hain.

Is kitab me to Nabi ﷺ ki sirf ek beti Fatima (RA) ke fazaail milte hain, baqi betiyon ke fazaail to door, unka tazikra bhi nahin kiya. Isi tarah Nabi ﷺ ki sirf 2 biwiyon ka zikr hai, baqiyon ke fazaail ya zikr kuchh bhi nahin hai.

Isi tarah Ahl-e-Badr, Uhud aur Muhajireen-o-Ansaar ke be-shumar Sahaba (RA) ke fazaail to door, unka nam tak maujood nahin hai. To kya koi aqlmand ye kah sakta hai ki un tamam sahaba ke koi fazaail he nahin hain? Zahir hai ki aisa daawa karna bilkul ghalat hoga. Lihaza Imam Nasaai (rh) ke adm-e-zikr (zikr ki ghair maujoodgi) se istidlal karna sarasar JAHALAT hai.

Kya Muawiya (RA) Ke Liye be-Buniyad Fazaail Gadhe Gaye?

Mirza ji likhte hain: “Imam Ahmad bin Hanbal (rh) ke is jawab me ishara hai ke kuch logo ne Hazrat Muawiya (RA) ke liye be-buniyad Fazaail gadh liye jinki koi asliyat nahin hai. Ye haqeeqat hai ke Hazrat Muawiya (RA) ke liye riwayat to bahot si aayi hain, magar in ahadees me se koi bhi (usool-e-Muhaddiseen par) isnadi haisiyat se Saheeh nahin hai.” (P5-b Waqia-e-KARBLA_ka_HAQEEQI_Pas-Manzer me hadees # 27 ke Note me)

Jawab: Ye sach hai ki baaz logo ne Muawiya (RA) ki shaan me kuch fazaail gadhe, balki khud Nabi ﷺ ki shaan me hazaron ahadees gadhi gayi hain. Lekin iska ye matlab to nahin ke unki koi fazeelat he sabit nahin. Aap mangadhat (fabricated) fazaail na maniye, lekin jo sabit shuda hain unka inkar bhi to na kariye. Logo ke Fazaail gadhne se ye kaise sabit hota hai ke unke koi Saheeh fazaail nahin the?

Logo ne to Sayyidna Ali (RA) ke fazaail bhi gadhe the. Khud Imam Ibn Jauzi (rh) ne usi kitab Al-Mauzoo’aat (1/8) me likha hai ke logo ne Sayyidna Ali (RA) ke Fazaail Sayyidna Abu Bakr (RA), Umar (RA), Usman (RA) aur Muawiya (RA) ke muqable me do guna badha kar ghade the. Balke Sayyidna Ali (RA) ke itne zyada Fazaail ghad diye jo shumar se bahar hain.

Ibn Qayyim (rh) ne (Al-Manar al-Munif: # 247) me likha hai, Rafiziyo ne Fazaail Ali (RA) me itni ziyada ahadees ghadhi jo shumar se bahar hain. Neez likhte hain ke Abu Ya’la al-Khalili ne apni kitab (Al-Irshad) me likha hai ke Rafiziyon ne Sayyidna Ali (RA) aur Ahl-e-Bait ki shaan me teen laakh ahadees ghadhi. To kya Ali Mirza and party in mangadhat ahadees ki wajah se Ali aur Ahl-e-Bait (RA) ki sabit shuda, musallima (established) shaan ka inkar kar sakte hain?

Hairat hai ki Mirza sahab, Muawiya (RA) se mutalliq Al-Mauzoo’aat ke zaeef qaul ko daleel bana rahi hain lekin Ibn Jauzi (rh) ka khud ka qaul jo Ali (RA) ke bare me zaeef aur gadhi hui riwayato ki be-shumar taadad ki bat karta hai, kabhi bayan nahin karte!

Imam Bukhari (rh) Ne Baab Ka Nam ‘Zikr Muawiya’ Kyon Rakha?

Mirza sahab likhte hain: “Imam Bukhari (rh) ne yahan sirf lafz “Zikr Muawiya” bayan kiya hai aur “fazeelat” ya “manqabat” jaise alfaz zikr nahin kiye, kyunke is hadees se koi fazeelat maloom nahin hoti.”

Jawab: Sabse pahle usooli baat ye hai ki kya shari’at ya ahadees ka aisa koi usool hai ki agar Imam Bukhari (rh) kisi ki fazeelat bayan na kare to us shakhs ki koi fazeelat baqi nahin rahti? Agar aisa hai to phir un hazaro sahaba ka kya hoga jinka ZIKR bhi Imam Bukhari (rh) ne nahin kiya?

Doosri baat ye samajhiye ki Saheeh Bukhari me kul 97 kitabe hain. Sabse pahli hai Kitab Bad-al-Wahy aur sabse akhri hai Kitab-ut-Tauheed. Isi me ek hai Kitab Fazaail-e-Ashabun Nabi ﷺ. Isi Kitab me hai baab ‘Zikr Muawiya’. Jab Kitab ke naam me he lafz Fazaail maujood hai to baab me maujood na hone se kya farq padta hai?

Balki Imam Bukhari (rh) ne he Saheeh Bukhari me “Baab Zikr al-Abbas bin Abdul Muttalib”, “Baab Zikr Talha bin Ubaidullah (ashra mubashshara)”, “Zikr As-har un-Nabi ﷺ (Nabi ﷺ ke sasuraal)”, “Baab Zikr Jareer bin Abdullah al-Bajali”, “Baab Zikr Huzaifa bin Yaman”, “Baab Zikr Umm Sulaim” waghaira abwaab (chapters) bhi sirf “Zikr” ke lafz se baandhe hain. Kya aap yahan bhi ye baat tasleem karte hain ke in tamam sahaba ki sahabiyat ke siwa aur koi fazeelat nahin (n’auzubillah)?

Raha mas’ala Hafiz Ibn Hajar (rh) ka to unki murad ye thi ke is mazkoora riwayat me fazeelat ka tazkira nahin. Unhone likha: لكون الفضيلة لا تؤخذ من حديث الباب (“kyunke is baab ki hadees se fazilat sabit nahin hoti.”). Unke qaul ka ye matlab hargiz nahin ke Sayyidna Muawiya (RA) ki fazeelat me koi hadees saheeh nahin hai.

Ibn Hajar (rh) Ke Nam Par Ghalat Bayani

Mirza sahab ne bughz ya jahalat me Hafiz Ibn Hajar (rh) ki ek ibarat ka ghalat tarjuma karke ma’na tabdeel kar diya. Ibn Hajar (rh) ne likha:

لأن ظاهر شهادة ابن عباس له بالفقه والصحبة دالة على الفضل الكثير

Tarjuma: Ibn Abbas (RA) ki gawahi (Muawiya RA ke) faqeeh aur sahabi hone ki, ye bahot zyada fazeelat par dalalat karti hai. (Fathul Bari, Baab Zikr Muawiya ke tahat)

Jabki iska tarjuma Ali Mirza Sabah ne kiya: Albatta Sayyidna Ibn Abbas (RA) ka Hazrat Muawiya (RA) ke liye faqeeh aur sahabiyat ka bayan he bataur fazeelat kafi hai.

Halaki isme Arabi ke 2 alfaz is ghalat tarjume ki poll kholte hain; الفضل الكثير (bahot zyada fazeelat). Mirza sahab ne “bahot zyada fazeelat par dalalat karti hai” ko badal kar “bataur fazeelat kafi hai” kar diya. Is ghalat tarjume ke zariye aam musalamano ko ye batane ki koshish ki ja rahi hai ki khud Ibn Hajar (rh) bhi Muawiya (RA) ki fazeelat ke nam par sirf sahabiyat ke qayal the. Jabki aisa bilkul nahin hai.

Muawiya (RA) Ki Difa Me Kitabe

Rawafiz aur Mu’tazila ke radd me, Sayyiduna Muawiya (RA) ke difa me har daur ke ulama ne kitaben likhi hain.

1. Akhbar Muawiya (أخبار معاویہ) lil-Imam Ibn Abi ad-Dunya (281h)
2. Hilm Muawiya (حلم معاویہ) lil-Imam Ibn Abi ad-Dunya (281h)
3. Juz feeh fazaail Muawiya ibn Abi Sufyan (جزء فيه فضائل معاوية بن أبي سفيان) lil-Imam Abu Bakr Ibn Abi Asim (287h)
4. Sharh ‘Aqd ahl al-iman fi Muawiya ibn Abi Sufyan (شرح عقد أهل الإيمان في معاوية بن أبي سفيان) li-Abi Ali al-Ahwazi (446h)
5. Tanzeeh khal-ul-mu’mineen Muawiya ibn Abi Sufyan (تنزيه خال المؤمنين معاوية بن أبي سفيان) li-Abi Yala al-Hanbali (458h)
6. Sual fee Muawiya ibn Abi Sufyan (سؤال في معاوية بن أبي سفيان) li-Ibn Taymiyyah (728h),
7. Tatheer al-jinan wal-lisan ‘anil-khauz wa-al-tafawwuh bi-masaab Sayyiduna Muawiya ibn Abi Sufyan (تطهير الجنان واللسان عن الخوض والتفوه بمثاب سيدنا معاوية بن ]بي سفيان) li-Ibn Hajar al-Haitami (973h)

Ab kya kahenge wo log jo din-rat yahi jhooth phailate rahte hain ki Muawiya (RA) Ki Fazeelat Me Koi Hadees Saheeh Nahin? Muhaddiseen ne to poori kitabe he likh di. Haq parast ke liye sirf ek daleel kafi hai lekin Nafs-parast ke liye dalaail ka ambaar bhi bekar hai.

Balki khud Mirza sahab ne Muawiya (RA) ki fazeelat par Fathul Bari ke jo ibarat naql ki, uske shuru me he likha: Taham Imam Ibn Abi Aasim (rh) ne Hazrat Muawiya (RA) ke manaqib me ek risala likha hai. Isi tarah ka kaam Abu Umar Ghulam Sa’lab (rh) aur Abu Bakr Naqqash (rh) ne bhi kiya hai. (P5-b Waqia-e-KARBLA_ka_HAQEEQI_Pas-Manzer me hadees # 27 ke Note me). Yani in ulama ne bhi Muawiya (RA) fazeelat aur manqabat me kitabe likhi.

Khulasa

Is tahqeeqi mazmoon se ye bilkul wazeh ho gaya ki ‘Muawiya (RA) ki fazeelat me koi hadees saheeh nahin’ jaise Mafhoom wala koi bhi qaul kisi bhi muhaddis se saheeh sanad se sabit nahin hai. Bil-farz koi isko saheeh maan bhi liya jaye to iska Mafhoom sirf itna he hoga ki us muhaddis ke ilm is mazmoon se judi koi bhi hadees uske apne me’yar par saheeh nahin mili.

Wallahu ‘Alam.