Kya Muawiya (RA) Khud Ko Umar (RA) Se Zyada Khilafat Ka Haqdar Mante The? | Bukhari 4108

بسم الله والحمد لله والصلاة والسلام على رسول الله

Muawiya (RA) par lage ilzamo me ek ilzam ye bhi hai ki wo khud ko Khalifa sani Umar (RA) se bhi zyada Khilafat ka haqdar samajhte the. Isse mutalliq ek saheeh hadees (Bukhari 4108) ka ghalat Mafhoom nikaal kar Muawiya (RA) ko taan-o-tashneeh ka nishana banaya jata hai. Aiye iski wazahat dekhe.

حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى , أَخْبَرَنَا هِشَامٌ , عَنْ مَعْمَرٍ , عَنْ الزُّهْرِيِّ , عَنْ سَالِمٍ , عَنْ ابْنِ عُمَرَ , قَالَ : وَأَخْبَرَنِي ابْنُ طَاوُسٍ , عَنْ عِكْرِمَةَ بْنِ خَالِدٍ , عَنْ ابْنِ عُمَرَ , قَالَ : دَخَلْتُ عَلَى حَفْصَةَ وَنَوْسَاتُهَا تَنْطُفُ , قُلْتُ : قَدْ كَانَ مِنْ أَمْرِ النَّاسِ مَا تَرَيْنَ فَلَمْ يُجْعَلْ لِي مِنَ الْأَمْرِ شَيْءٌ , فَقَالَتْ : الْحَقْ فَإِنَّهُمْ يَنْتَظِرُونَكَ وَأَخْشَى أَنْ يَكُونَ فِي احْتِبَاسِكَ عَنْهُمْ فُرْقَةٌ , فَلَمْ تَدَعْهُ حَتَّى ذَهَبَ فَلَمَّا تَفَرَّقَ النَّاسُ خَطَبَ مُعَاوِيَةُ , قَالَ : مَنْ كَانَ يُرِيدُ أَنْ يَتَكَلَّمَ فِي هَذَا الْأَمْرِ فَلْيُطْلِعْ لَنَا قَرْنَهُ فَلَنَحْنُ أَحَقُّ بِهِ مِنْهُ وَمِنْ أَبِيهِ , قَالَ حَبِيبُ بْنُ مَسْلَمَةَ : فَهَلَّا أَجَبْتَهُ , قَالَ عَبْدُ اللَّهِ : فَحَلَلْتُ حُبْوَتِي وَهَمَمْتُ أَنْ أَقُولَ أَحَقُّ بِهَذَا الْأَمْرِ مِنْكَ مَنْ قَاتَلَكَ وَأَبَاكَ عَلَى الْإِسْلَامِ , فَخَشِيتُ أَنْ أَقُولَ كَلِمَةً تُفَرِّقُ بَيْنَ الْجَمْعِ وَتَسْفِكُ الدَّمَ وَيُحْمَلُ عَنِّي غَيْرُ ذَلِكَ , فَذَكَرْتُ مَا أَعَدَّ اللَّهُ فِي الْجِنَانِ , قَالَ حَبِيبٌ : حُفِظْتَ وَعُصِمْتَ . قَالَ مَحْمُودٌ : عَنْ عَبْدِ الرَّزَّاقِ : وَنَوْسَاتُهَا .

Tarjuma: Ibn Umar (RA) ne bayan kiya ke main Hafsa (RA) ke yahan gaya to unke sar ke balon se pani ke qatrat tapak rahe the. Maine unse kaha ke tum dekhti ho ke logon ne kya kiya aur mujhe to kuch bhi hukoomat nahin mili. Hafsa (RA) ne kaha ke musalmano ke majma me jao, log tumhara intezar kar rahe hain. Kahin aisa na ho ke tumhara mauqa par na pahunchna mazeed phoot ka sabab ban jaye. Aakhir Hafsa (RA) ke israr par Abdullah (RA) gaye. Phir jab log wahan se chale gaye to Muawiya (RA) ne khutba diya aur kaha ke khilafat ke masle par jise guftagu karni ho wo thoda apna sar to uthee. Yaqeenan hum isse zyada khilafat ke haqdaar hain aur iske baap se bhi zyada. Habib bin Muslamah (RA) ne Ibn Umar (RA) se is par kaha ke aap ne wahin iska jawab kyun nahin diya? Abdullah bin Umar (RA) ne kaha ke maine usi waqt apni lungi kholi (aur jawab dene ko tayyar hua) aur irada kar chuka tha ke unse kahoon ke tumse zyada khilafat ka haqdar wo hai jisne tumse aur tumhare baap se Islam ke liye jung ki thi. Lekin phir main dar gaya ke kahin meri is baat se musalmano me ikhtilaf badh na jaye aur khoonrezi na ho jaye aur meri baat ka matlab meri mansha ke khilaf na liya jane lage. Iske bajaye mujhe Jannat ki wo nemate yad aa gayi jo Allah Ta‘ala ne (sabr karne walo ke liye) Jannaton me tayyar kar rakhi hain. Habib bin Abi Muslim ne kaha ke achchha hua aap mahfooz rahe, yani logo ko fitna me mubtala karne se bach gaye, aur aap bacha liye gaye, yani musalmano ke halat bigadne se. Mahmood ne Abdul Razzaq se (نسواتها ke bajaye lafz) ونوساتها‏ bayan kiya, (jiske ma‘na choti ke hain jo aurte sar par baal goondhte waqt nikalti hain). (Saheeh Bukhari H# 4108)

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

Is Hadees se kuch logon ne kuch ghalat mafhoom nikale hain. Agar riwayat me maujood baz jumlo ka saheeh mafhoom samajh liya jaye to, in sha Allah, koi ishkal nahin hoga. Is mazmoon me hum kai aur riwayato ko madd-e-nazar rakhte hue is Hadees ke baz un jumlo ki tashreeh pesh karenge jinki wajah se ghalat fahmiya paida ki jati hain.

Kya Abdullah bin Umar (RA) ne Hukoomat Na Pane Par Shikwa Kiya?

Is Hadees me Abdullah bin Umar (RA) ke ye alfaz naql hue hain:

فَلَمْ يُجْعَلْ لِي مِنَ الْأَمْرِ شَيْءٌ

Yani, “Mujhe to kuch bhi HUKOOMAT nahin di gayi.”

Halanke iska saheeh tarjuma ye hoga: “Is MAMLE me mere liye kuch nahin rakha gaya hai.”

Ghaur talab hai ke yaha asl Arabi matn me KHILAFAT ya IMARAT ka koi zikr nahin hai, isliye “al-amr” se hukoomat murad lena durust nahin hai. Iska Lafzi ma’na hota hai, ‘Mamla’ (matter). Lihaza isse musalmano ke mamlat he murad ho sakte hain, kyunke Sayyiduna Ibn Umar (RA) ne kabhi bhi hukoomat ki khwahish nahin ki, balke wo to hukoomat aur ohde ki peshkash ke bawajood usko rad karte the, jaisa ke ek riwayat se pata chalta hai:

فعَنِ الْحَسَنِ، قَالَ: “لَمَّا قُتِلَ عُثْمَانُ رِضْوَانُ اللَّهُ عَلَيْهِ جَاءَ النَّاسُ إِلَى عَبْدِ الله بن عُمَرَ رِضْوَانُ اللَّهُ عَلَيْهِ، فَقَالُوا لَهُ: أَنْتَ سَيِّدُ النَّاسِ، وَابْنُ سَيِّدِهِمْ، فَاخْرُجْ بِنَا حَتَّى نُبَايِعَ لَكَ، فَقَالَ ابْنُ عُمَرَ : أَمَا وَاللَّهِ مَا دَامَ فِي رَوْحٌ فَلَنْ يُهَرَاقَ فِيَّ مِحْجَمَةٌ مِنْ دَمٍ ، فَعَاوَدُوهُ فَقَالُوا : إِنْ لَمْ تَخْرُجْ قَتَلْنَاكَ عَلَى فِرَاشِكَ، فَأَعَادَ لَهُمُ الْكَلَامَ مِثْلَ مَا قَالَ فِي الْمَرَّةِ الْأُولَى” قال الحسن: اجتهد القوم فلم يستقلوا شيئا.

“Hasan Basri (rh) farmate hain ke shahadat-e-Usman (RA) ke bad log Abdullah bin Umar (RA) ke paas aye aur kahne lage ke aap logon ke sardar hain aur sardar ke bete hain, aiye nikliye, hum apke hath par bait karte hain. Ibn Umar (RA) ne farmaya: Khabardar, Allah ki qasam, meri jan me jab tak rooh hai meri wajah se khoon ka ek qatra bhi nahin bahaya jayega. Logo ne dobara mutalba kiya aur dhamkaya ke agar aap nahin nikle to hum aapko aapke bistar par mar denge, lekin phir bhi aap kisi surat me khalifa banne par razi na hue. Hasan Basri (rh) farmate hain ke logon ne bahot koshish ki lekin kuch hasil na kar sake.” (As- Sunnah lil Khallal, 2/411)

Lihaza Ibn Umar (RA) hukoomat aur ohde ki kaise hasrat aur khwahish kar sakte hain jabki bina mange log unko Khalifa banane ko Tayyar the lekin unhone mana kar diya?

Isi tarah Hajjaj ne jab Ibn Umar (RA) ko khat likha aur Ibn Umar (RA) ne uska jawab diya, isme ye bhi tha:

فَكَتَبَ إِلَيْهِ ابْنُ عُمَرَ : أَمَّا مَا ذَكَرْتَ مِنَ الْخِلَافَةِ أَنِّي طَلَبْتُهَا فَمَا طَلَبْتُهَا، وَمَا هِيَ مِنْ بَالِي

Yani, “Aapne kaha ke maine khilafat ko talab kiya hai, halanke maine kabhi bhi khilafat ko talab nahin kiya, aur iski to main parwah he nahin karta (yani iske sath mera koi talluq nahin hai aur na hi khwahish hai).” (Moajamul Kabeer Tabarani: H# 13048)

Yad rakhiye, riwayat me maujood ye jumla “Is mamla me mere liye kuch nahin rakha gaya hai” Abdullah bin Umar (RA) ne shikwa, shikayat ya etraz ke taur par nahin kahe, balki hikayat ke taur par kahe. Yani wo mazkoorah ijtima me shirkat na karne ki wajah bata rahe the.

Dar asl mazkoorah ijtima me Ali (RA) aur Muawiya (RA) ke beech ikhtilaf ko khatm karne ke liye sahaba aur tabi’een jama ho rahe the, aur Abdullah bin Umar (RA) is ijtima me shirkat nahin karna chahte the, kyunke musalmano ke mamlat se mutalliq unpar koi zimmedari nahin dali gayi thi. Isliye unhone apni bahan Hafsa (RA) se kaha ke meri koi zimmedari nahin hai, lihaza mujhe jane ki zarurat nahin hai. Is par unki bahan ne unhe samjhaya ke aap is ijtima me zaroor shirkat kare, logon ke liye aapki raay bahot ahmiyat rakhti hai. Mumkin hai ke aapke zariye logo me sulah ho jaye. Is par Abdullah bin Umar (RA) bhi is ijtima me shirkat kar gaye.

Ye Ijtima Kab Aur Kyu Hua?

Is hawale se ulama ke teen aqwal milte hain.

Pahla Qaul: Kuch logon ne kaha hai ke ye mamla Sulah Hasan ke waqt ka hai, ye Imam Haisami (rh) ka qaul hai. [Majma uz-Zawaid,  4/242]

Lekin ye durust nahin; is par koi daleel maujood nahi. Isi liye Hafiz Ibn Hajar (rh) ne ise ghalat qarar diya hai. (Fathul Bari, 7/504)

Dusra Qaul: Kuch logon ne kaha ke Muawiya (RA) ne jab Yazid ke liye bait li thi to us waqt ka ye mamla hai. Ye Ibn al-Jauzi (rh) ka qaul hai (Kashful Mushkil min Hadees al-Saheehain, 2/576)

Teesra Qaul: Kuch ahl-e-ilm ka khayal hai ke isse murad tahkeem ke waqt ka waqya hai. Hafiz Ibn Hajar (rh) ka yahi mauqif hai aur unhone isi ko durust qarar diya hai. Chunancha likhte hain: Jab hakmain (dono giroh ke beech faisla karane wale) muttahid na ho sake, Abu Musa Ash’ari (RA) jo ke Ali (RA) ki taraf se the, aur Amr bin As (RA) jo ke Muawiya (RA) ki taraf se the. Musannaf Abdur Razzaq ki riwayat me hai jo Ma’mar se marwi hai, is Hadees me hai (jab dono hakam alag ho gaye). Ibn Hajar (rh) farmate hain ye alfaz murad ki tafseer aur qissa ki ta’yyun karte hain ke ye waqya Siffeen ka hai. (Fathul Bari, 7/504)

Musannaf Abdur Razzaq me isi riwayat ke alfaz hain:

فلما تفرق الحكمان خطب معاوية فقال من كان متكلما فليطلع قرنه

Yani, “jab dono hakam muttahid na ho sake aur alag ho gaye to us waqt Hazrat Muawiya (RA) ne khutba diya…” (Musannaf Abdur Razzaq: 5/483, H# 9779)

Isse maloom hua ke Hadees-e-mazkoora me jis ijtima ka zikr hai usse murad Muawiya (RA) aur Ali (RA) ke beech tahkeem ka waqya hai jo Siffeen ke mauqe par hua.

Kya Muawiya (RA) Khud Ko Umar (RA) Se Zyada Khilafat Ka Haqdar Samajhte The?

Is hadees me Muawiya (RA) ke ye alfaz hain:

مَنْ كَانَ يُرِيدُ أَنْ يَتَكَلَّمَ فِي هَذَا الأَمْرِ فَلْيُطْلِعْ لَنَا قَرْنَهُ، فَلَنَحْنُ أَحَقُّ بِهِ مِنْهُ وَمِنْ أَبِيهِ

Yani, “Khilafat ke masle par jise guftagu karni ho wo thoda apna sar to uthee. Yaqeenan hum usse zyada khilafat ke haqdaar hain aur uske baap se bhi zyada.”

Jaisa ke pahle zikr kiya ja chuka hai ke is poori hadees me kahin bhi lafz KHILAFAT ya IMARAT maujood nahin hai. Is liye yahan bhi saheeh tarjuma ye hoga; “Is mamla me jise guftagu karni ho to wo apna sar to uthee. Yaqeenan hum is mamla me usse aur uske bap se zyada haqdar hain.”

Baz logon ne kaha yahan murad Ibn Umar (RA) aur unke walid Umar (RA) hain aur baz ke mutabiq Hasan (RA) aur unke walid Ali (RA) murad hain. Ye dono baate be-daleel hain. Saheeh baat ye hai ke Muawiya (RA) ne baghair kisi takhsees ke aam taur par ye baat kahi, kyunke awwal to Muawiya (RA) ke alfaz aam hain. Doosra ye ke Hasan (RA) aur ibn Umar (RA) se Amir Muawiya (RA) ke ikhtilaf ka koi talluq tha he nahin to Amir Muawiya (RA) unhe kyun murad le sakte hain. Iski wajah ye hai ke Hasan (RA) ne to khud he khilafat Muawiya (RA) ke hawale kar di thi jabke Ibn Umar (RA) ne to kabhi khilafat ya imarat ki khwahish tak nahin ki, isliye ye dono murad nahin ho sakte.

In jumlo ki haqeeqat ko samjhe. Yahan “الأمر” (al-amr) se murad khilafat hai, iski koi daleel he nahin, na he Muawiya (RA) se kisi jagah aisi wazahat manqool hai. Kuch logo ne ye samajh liya hai ke yaha khilafat ke mamle me baat chal rahi hai, halanke ye baat bilkul durust nahin. Isse inkar nahin ke riwayato me “al-amr” ka lafz khilafat ke liye bhi bola gaya hai, magar har jagah is lafz se khilafat he murad nahin hoti aur yaha bhi yahi baat hai ke ye khilafat ke ma’na me nahin, kyunke Muawiya (RA) ka maqsad khud ko khalifa banana nahin tha, balki qatileen-e-Usman (RA) se qisas lena tha.

Lihaza yahan par “الأمر” se murad wo mamla hai jo Muawiya (RA) ka maqsad tha aur wo hai, qatileen-e-Usman (RA) se Qisas lena. Isi mamle ke bare me Muawiya (RA) ne mazkoora baat kahi ke main har bolne wale se aur uske bap se is mamle me zyada haqdar hoon. Yani khoon-e-Usman (RA) ke mutalba ke hawale se. Aur ye baat durust hai ke is mamle me sab se zyada haqdar Amir Muawiya (RA) he the, jaisa ke Ahl-e-Bait me Sayyidna Ibn Abbas (RA) ki gawahi maujood hai:

“Tabi’ee Abu Muslim (rh) farmate hain ke hum Ibn Abbas (RA) ke paas baithe hue the to unhone farmaya ke main tumko aisi baat bayan karne wala hoon jo na chhupi hai aur na zahir. Jab Sayyiduna Usman (RA) ki shahadat ka waqya hua to maine Sayyiduna Ali (RA) se kaha ke is mamle se door rahe. Agar aap kisi bil (hole) me bhi honge to aapko khilafat ke liye talash kar ke nikal liya jayega, lekin unhone meri baat nahin mani. Phir Ibn Abbas (RA) ne farmaya ke Allah ki qasam, Muawiya (RA) zarur tumhare hukmaran banenge. Iski wajah ye hai ke Allah Ta‘ala ne farmaya: وَمَن قُتِلَ مَظْلُومًا فَقَد جَعَلْنَا لِوَلِيهِ سُلْطَانًا فَلَا يُسْرِف فِي الْقَتْلِ إِنَّهُ كَانَ مَنصُورًا (Al-Isra: 33) (Yani, aur jo shakhs mazloom qatl kar diya jaye, humne uske wali ko ikhtiyar diya hai, wo qatl karne me zyadati na kare, wo zarur madad kiya jayega.) (Moajamul Kabir Tabarani: 10/320) Scan ke liye yaha click kare.

Is tarah is mafhoom ki riwayat doosri saheeh sanad se ke sath Musannaf Abdur Razzaq H# 20969 me bhi maujood hai.

Is bare me Allama Aini (rh) naql farmate hain:”فإنه ولي عثمان بن عفان والمطالب بدمه وهو أحق الناس”

Yani, “Amir Muawiya (RA) Usman ibn Affan (RA) ke wali the aur unke khoon ke talib the aur is bare me tamam logo me sabse zyada haqdar wahi the.” (Umdatul-Qari Sharh Saheeh Bukhari: 17/248) Scan ke liye yaha click kare.

Isse sabit hua ke Usman (RA) ke khoon ke waris aur wali Hazrat Muawiya (RA) he the. Aur Muawiya (RA) ka mutalba bhi yahi tha, jaisa khud unki zabani iqrar maujood hai:

“Abu Muslim Khaulani (rh) kuch logo ke sath Hazrat Muawiya (RA) ke paas 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, yaqinan 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 ka mutalba kar raha hoon. Tum Hazrat Ali (RA) ke paas 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) Scan ke liye yaha click kare.

Is saheeh riwayat par ghaur kare. Kis tarah Muawiya (RA) saf lafzon me kah rahe hain ke wo Ali (RA) se afzal nahin hain, aur na he khilafat me unse zyada haqdar hain, balki wo sirf qatileen Usman (RA) se qisas chahte hain. Is saf aur sareeh bayan ke hote hue kaise mumkin hai ke Muawiya (RA) khud ko khilafat ka sabse zyada haqdar samjhe?

Lihaza sabit hua ke Bukhari ki riwayat me unhone jis mamle me khud ko zyada haqdar kaha hai, wo khilafat ka mamla nahin, balki Qisas Usman (RA) ke mutalbe ka mamla hai, aur beshak isme Muawiya (RA) sabse zyada haqdar hain.

Jo log Muawiya (RA) ke jumle me lafz “ab” (bap) ko haqeeqi ma‘na me lete hain aur ‘al-amr’ (mamle) ko khilafat ka mamla mante hain, aur is jumle se murad Abdullah bin Umar (RA) ko samajhte hain, wo ghaur kare ke jab Muawiya (RA) khud ko Ali (RA) se zyada khilafat ka haqdar nahin samajhte, jo chauthe khalifa hain, to bhala khud ko ibn Umar (RA) ke walid Umar Farooq (RA) se zyada khilafat ka haqdar kaise samajh sakte hain, jo bil-ittifaq dusre khalifa hain? Wo bhi tab, jab Umar (RA) ka daur-e-khilafat 12–13 sal pahle he khatm ho chuka tha. Agar wo haqeeqat me khud ko Umar (RA) se zyada khilafat ka haqdar mante, to ye bat unki maujoodgi me kahna durust hoti ya unki wafat ke 12-13 saalo bad?

Isi wajah se Ibn Hajar (rh) farmate hain:

وقيل أراد عمر وعرض بابنه عبد الله وفيه بعد لأن معاوية كان يبالغ في تعظيم عمر

Yani, “Kaha gaya hai ke Muawiya (RA) ne Umar Farooq (RA) ko murad liya aur unke bete Ibn Umar (RA) ki taraf ishara kiya. Lekin ye ba‘eed hai, kyunke Muawiya (RA) Umar Farooq (RA) ki bahot zyada ta‘zeem karte the. (Fathul Bari, 7/404) Scan ke liye yaha click kare.

Isi tarah yahan Hasan (RA) aur unke walid Ali (RA) ko murad lena bhi durust nahin, kyunke Muawiya (RA), Ali (RA) ka bhi ehtram karte the aur unhe khud se afzal aur khilafat ka zyada haqdar samajhte the, jaise ke saheeh riwayat se sabit hai. Isliye durust baat ye hai ke Muawiya (RA) ne na Umar (RA) ko murad liya, na Ali (RA) ko, balki sire se haq-e-khilafat ki baat hi nahin ki, balki Qisas-e-Usman (RA) ke mutalbe ki baat ki, aur is mamle me baghair kisi ki ta‘yyun ke khud ko sabse zyada haqdar kaha.

Bap Ke Hawale Ka Mafhoom

Yahan jo bap ka jumla istemal kiya gaya hai, wo haqeeqi ma‘na me nahin hain. Siyaq se zahir hota hai ke Muawiya (RA) ne bap ke hawale se haqeeqat murad nahin li, balki mubalagha ke taur par ye baat kahi. Ahle Arab kabhi kabhi takeed paida karne ke liye muhawre ke taur par kisi shakhs ka tazkira uske bap ke sath kar dete the. Misal ke taur par kahte, “Fulan afzal minka wa min abeek,” yani “fulan tumse aur tumhare bap se bhi afzal hai.” Aur yahan bap se muqabla maqsood nahin hota tha.

Ek bar Abdullah bin Zubair (RA) ne Abdullah bin Abbas (RA) se kaha, “Aap faqeeh nahin hain.” To Abdullah bin Abbas (RA) ne kaha, “والله لأنا أفقه منك ومن أبيك,”  (Allah ki qasam, main tumse aur tumhare baap se bhi zyada faqeeh hoon). (Ansabil Ashraaf, 4/54) Jabki Ibn Zubair (RA) ke walid Zubair bin Awwam (RA) hain jo Ashra Mubashshira me se hain aur shuru ke iman lane walo me se hain. Ibn Abbas (RA) khud ko unse behtar kaise kah sakte hain?

Ye aisa he hai jaise hum log kabhi Urdu me kahte hain ki ‘Fulan ki ijazat ke bina waha koi parinda bhi par nahin mar sakta.’, halanki parinde ko koi nahin rok sakta. Ya isi tarah ye kaha jata hai ki ‘Fulan kaam itni khufiya (secret) tariqa se hua ki unke farishton ko bhi iski khabar nahin hui.’ Halanki ye bhi na-mumkin baat hai ki jo farishte hisab kitab likhne ke liye muqarrar hain unko bhi us kaam ki khabar na ho. Ye sari baate muhawratan kahi jati hain taki apni baat me wazan dala ja sake.

Agar bil-farz isko haqeeqi ma‘na me bhi liya jaye, to bhi koi ishkal nahin, kyunke Qisas-e-Usman (RA) ke sabse zyada haqdar Muawiya (RA) he the, jaisa ki Ibn Abbas (RA) ke hawale se upar baat guzar chuki hai.

Riwayat me maujood Tabi’ee Habib bin Maslama ke jumle aur unka maqsad

Sawal ye paida ho sakta hai ke Habib bin Maslama ne Abdullah bin Umar (RA) se jawab na dene ki wajah kyu puchhi jabke Amir Muawiya (RA) ka ishara unki taraf nahin tha? Jaisa ke wazahat ki ja chuki hai, mumkin hai ke Ibn Umar (RA) ke bayan ke andaz me Muawiya (RA) ke jumle se na-ittefaqi ki taraf ishara ho, yani jo mamlat tai hue the ya tai na ho sake, ya Muawiya (RA) ne qisas-e-Usman (RA) ka jo mutalba kiya tha ke “main he iska sabse zyada haqdar hoon,” Ibn Umar (RA) ko Muawiya (RA) ki is baat se itminan nahin tha.

Isliye Habib ne samjha ke apko jawab dena chahiye tha. Lihaza unhone Ibn Umar (RA) se jawab na dene ki wajah puchhi. Ibn Umar (RA) se ye sawal puchha jana is baat ki daleel nahin ke Amir Muawiya (RA) ka ishara unhi ki taraf tha.

Aur raha Ibn Umar (RA) ka adam-e-ittefaq, to mumkin hai ke Ibn Umar (RA) qisas-e-Usman (RA) ke mamle me bhi unhi hazraat ko zyada haqdar samajhte ho jo Islam lane ke etbar se pahle hon. Lekin jis andaz se jawab unke zahan me aya tha, usse logo ko ghalat fahmi ho sakti thi, aur log unki mansha ke khilaf kuch dusra he matlab nikaal sakte the, jis wajah se fitna parwar log fitna barpa kar sakte the.

Isliye Ibn Umar (RA) ne khamoshi ikhtiyar ki aur wajah batate hue kaha: وَيُحْمَلُ عَنِّي غَيْرُ ذَلِكَ “Aur meri baat ka matlab meri mansha (intention) ke khilaf na liya jaye.”

Afsos ke jis ghalat fahmi aur fitna se logo ko bachane ke liye Abdullah bin Umar (RA) ne jawab nahin diya, aaj Ali Mirza sahab aur unke supporters usi ghalat fahmi aur fitna me mubtala ho rahe hain. Ye log itna bhi nahin sochhte ke bhala Ibn Umar (RA) ko Muawiya (RA) ke samne apne walid ko unse zyada khilafat ka haqdar sabit karne ki kya zarurat thi, jabke Muawiya (RA) ka Ibn Umar (RA) ke walid se kabhi bhi ikhtilaf hua he nahin tha?

Ibn Umar (RA) jawab dene se ruk gaye aur wajah ye batayi jo upar mazkoor hai, yani log ghalat mafhoom na le. Phir farmaya ke is jawab ke bajaye jiske zariye fitna paida ho sakta tha, mujhe Jannat ki wo nemate yad aa gayi jo Allah Ta‘ala ne (sabr karne walon ke liye) Jannat me tayyar kar rakhi hain.

Habib bin Abi Muslim ne kaha ke achcha hua aap mahfooz rahe, yani logon ko fitna me mubtala karne se bach gaye, aur aap bacha liye gaye, yani Musalmano ke halat bigadne se. Wallahu A‘lam.