Kya Huzoor Nabi e Kareem صلی اللہُ علیہِ و آلہِ وسلمِ ne Yazeed bin Muawiya ko Bakshish ki Basharat di hai?

 

BY: MUHAQIQ E ASR MUFTI SHAYKH RAZA UL HAQ ASHRAFI (Senior Scholar – ARC Researchers Team)

WAHABI AHLE HADEES YAZEEDI MAULVI SHEIKH SANABLI KA SAFED JHOOTH

SHEIKH SANABLI LIKHTE HAI KI :
“ALLAH KE NABI صلی اللہُ علیہِ و آلہِ وسلمِ NE YAZEED BIN MUAWIYA KI BAKHSHISH KI BASHARAT DI HAI. (MAAZALLAH)

AUR ZULM YE HAI KI SHEIKH JI NE IS PAR SAHIH BUKHARI KA HAWALA BHI ZIKR KIYA HAI. HAANLAANKI BUKHARI KYA KISI BHI MOTABAR WA MUSTANAD KITAB SE KOI EK SAHIH MAQBOOL RIWAYAT SANABLI JI APNI PURI YAZEEDI BIRADRI KO SAATH LE KAR PESH NAHI KAR SAKTE JIS MEIN HUZOOR صلی اللہُ علیہِ و آلہِ وسلمِNE YAZEED BIN MUAWIYA KO BAKSHISH KI BASHARAT DI HO.
YE IMAM BUKHARI KE SAATH SAATH NABI E KAREEM PAR JHOOTH WA IFTIRA HAI AUR HUZOOR صلی اللہُ علیہِ و آلہِ وسلمِ KA IRSHAD HAI:

“JISNE MUJH PAR JAAN BUJH KAR JHOOTH BAANDHA USKA THIKANA JAHANNAM HAI”.
[● SAHIH BUKHARI ● SAHIH MUSLIM]

BAAT DARASAL YE HAI KI SAHIH BUKHARI KI EK HADITH KI AAD MEIN SHEIKH SANABLI NE MUSALMAANO KO DHOKA DENE KI NAAPAAK JASARAT KI HAI. WOH HADITH HAI;

“Meri Ummat ki pehli fauj jo qaiser ke sheher mein jihad karegi woh magfoor hai.”
[● SAHIH BUKHARI, BAAB MAA QEEL FI QITAAL AR RUUM]

IS HADITH MEIN AWWAL E JAISH (PEHLA LASHKAR) AUR MADINATUL QAISER (QAISER KE SHEHER) SE KYA MURAAD HAI? ISKI WAZAHAT HADITH SHAREEF MEIN MAUJOOD NAHI. BAAZ SHARIHEEN E HADITH NE MADINATUL QAISER SE MURAAD QUSTUNTUNIYA LIYA HAI. LIHAZA HAMIEEN E YAZEED KO EK BAHANA MIL GAYA KI JIHAAD E QUSTUNTUNIYA MEIN LASHKAR KA SIPA SAALAAR YAZEED BIN MUAWIYA THA. IS LIYE WOH MAGFIRAT KI NABWI BASHARAT MEIN DAAKHIL HAI. YE EK DHOKA HAI!

TAREEKHI HAQEEQAT YE HAI KI JANG E QUSTUNTUNIYA DO (2) BAAR HUWI. PEHLI BAAR 49 hijri MEIN HUWI. ISKE SIPE SAALAAR HAZRAT KHALID BIN WALEED رضي الله تعالى عنه KE SAHABZAADE HAZRAT ABDUR REHMAAN رضي الله تعالى عنه THE. DUSRI 52 Hijri MEIN HUWI. US WAQT YAZEED BIN MUAWIYA SIPE SAALAAR THA. BAAZ LOGO NE SIRF ITNA HI LIKHA HAI KI JANG E QUSTUNTUNIYA KA SIPE SALAAR YAZEED THA AUR TAFSEEL NAHI LIKHI HAI KI YE JUNG 52 Hijri KI THI. IS LIYE BAAZ LOGO KO YE MALOOM NA HO SAKA KI YAZEED KIS JUNG MEIN SIPE SALAAR THA. JISKE NATIJE MEIN YE GALAT FEHMI (MISCONCEPTION) PAIDA HO GAYI KI YAZEED PEHLE LASHKAR KA SIPEH SALAAR THA AUR CHUKI US LASHKAR MEIN SHAREEK HONE WALO KI MAGFIRAT KI BASHARAT SUNAAI GAYI HAI LIHAZA YAZEED BHI US BASHARAT KA MUSTAHIQ HAI. HAANLAANKI HAQEEQAT YE HAI KI PEHLI JANG JO 49 hijri MEIN HUWI THI US MEIN YAZEED SHAREEK HI NAHI THA TO USKE SIPE SAALAAR HONE KA KYA SAWAAL?

IBNE ATHIR NE LIKHA HAI KI PEHLI JANG E QUSTUNTUNIYA MEIN AMEER MUAWIYA رضي الله تعالى عنه NE YAZEED KO JAANE KA HUKM DIYA THA LEKIN WOH BIMAARI KA BAHANA BANA KAR NAHI GAYA THA.
[● AL KAAMIL FI AL TAREEKH, 3/197]

SHAREH BUKHARI ALLAMA AYNI NE FARMAYA HAI:

“Sahih ye hai ki Yazeed bin Muawiya 52 hijri ki jang e Qustuntuniya mein shareek tha.”
[● UMDATUL QARI, 6/694]

Agar hadith mein mazkoor Madinatul Qaiser (Qaiser ka ka sheher) se muraad Qustuntuniya liya jaaye aur gazwa se muraad jang e Qustuntuniya ho to bhi Yazeed ke liye magfoor hone ki basharat hargiz nahi ho sakti. Kyuki magfoor hone ki basharat Pehle lashkar ke liye hai aur Yazeed pehle lashkar mein maujood nahi tha.

Alawa azeen Madinatul Qaiser (Qaiser ke sheher) se muraad woh sheher bhi ho sakta hai jo Qaiser ke zerenagee tha. Jis zamane mein Rasool e Akram ﷺ ne ye baat irshaad farmayi thi Qaiser e Rome ka Darul Saltanat “Hams” tha. Rasool e Akram ﷺ ke wisaal ke baad sab se pehle Hams par 14 Hijri mein Islami lashkar ne fauj kashi ki. Fauj ke sipe saalaar Hazrat Ubaidah bin Jarrah رضي الله تعالى عنه the. 12,000 ka lashkar le kar Hams ki janib peshe qadami ki aur 14 hijri ke awakhir mein Hams wa Balbak par Islami janda lehrane laga. Is gazwe mein Qaiser e Rome ne Antakiya se faraar ikhtiyaar karke Qustuntuniya mein panah li thi.
[● TAREEKH UL ISLAM LIL ZAHBI, 3/128]

Hadith mein mazkoor Madinatul Kaiser se muraad Hams ho to bhi magfoor hone ki basharat se Yazeed ka koi talluq nahi.

ALLAMA MANAWI LIKHTE HAI:

“Ya Hadith mein Madinatul Kaiser se muraad Kaiser ka woh sheher hai jis mein irshad e Nabwi ke waqt Qaiser maujood tha. Woh Sheher e Hams hai jo uska Darul Hukumat tha.”
[● AT TAISEER SHARAH JAME UL SAGEER, 1/389]

Madinatul Kaiser par hamla karne wala “Sab se pehla lashkar” se muraad agar Huzoor ﷺ ki Hayaat e Mubarak ka pehla lashkar hai to woh Jaishe Osama hai jisko Huzoor ﷺ ne Apni Hayat ke aakhri ayyam mein rawana farmaya tha. Lihaza jis Awwal e Jaish ko Huzoor ﷺ ne magfoor farmaya hai us se muraad Jaise e Osama bin Zaid رضي الله تعالى عنه hai. Aur agar Huzoor ﷺ ki wafaat ke baad ka pehla lashkar muraad hai to woh Abu Ubaidah bin Jarrah رضي الله تعالى عنه ka lashkar hai jis ne 13 hijri/14 hijri mein Hams par Qustuntuniya ko fateh kiya tha. Kyuki Jaish e Osama ke baad Madina e Qaiser par hamla karne wala pehla lashkar Hazrat Abu Ubaidah bin Jarrah رضي الله تعالى عنه ka lashkar tha.

CHUNAACHE IBNE ATHIR LIKHTE HAI:

TARJAMA: Phir Hazrat Abu Bakr رضي الله تعالى عنه ne Abu Ubaida bin Jarrah رضي الله تعالى عنه ko lashkar ka Ameer banaya aur Hams par hamla karne ka hukm diya. Abu Ubaidah Baab e Bilqapa pohche aur wahan ke logo se jihad kiya. Phir logo ne suleh kar li. Shaam mein ye pehli suleh thi. Phir Ahle Rome ke liye sar zameen e Philisteen (Palestine) ke maqaam “Aroba” mein ek lashkar jama ho gaya to Yazeed bin Abi Sufyaan ne Abu Umama Bahili ko unki taraf rawana kiya. Unhone unse jihaad kiya. Ye lashkar Osama bin Zaid ke baad Shaam mein pehla qitaal tha. [• AL KAMIL FI AL TAREEKH, 2/249]

Agarche Aam Shariheen e Hadith ne Madina e Qaisar se Qustuntunya aur us mein jihad karne wale pehle lashkar se muraad Yazeed ka lashkar liya hai, lekin tareekhi haqaaiq ke tajziya ke mutabiq ye baat khilaafe tehqeeq hai. Tehqeeq ye hai ki Madina e Qaisar se muraad Hams hai, jo irshaad e Nabwi ﷺ ke waqt Qaisar Rome ka Darul hukumat tha aur us par hamla karne wala pehla lashkar Jaishe Osama ke baad lashkar e Abu Ubaida bin Jarrah رضي الله تعالى عنه tha. Lihaza basharat e Nabwi ka taaluq lashkar e Abu Ubaidah bin Jarrah رضي الله تعالى عنه se hai. LASHKAR E YAZEED SE NAHI!!

Tareekhi haqaaiq ko chhod kar shariheen e hadith ke aqwaal ke mutabiq Madinatul Qaisar se muraad Qustuntuniya liya jaaye to bhi Yazeed magfirat ki basharat mein daakhil nahi. Kyuki Gazwa e Qustuntuniya pehli baar 49 H mein huwa. Ibne Al Athir ke mutabiq uske Sipe salaar Sufyaan bin Awf the. {SUNAN ABU DAWOOD, JILD 1, PG 340 KE MUTABIQ SIPE SALAAR ABDUREHMAN BIN KHALID BIN WALEED رضي الله تعالى عنه THE} Ye gazwa Hazrat Ameer Muawiya رضي الله تعالى عنه ke daure hukumat mein huwa tha. Yazeed ko Hazrat Ameer Muawiya ne jaane ka hukm diya tha lekin woh bimaari ka bahana kar liya tha.

IBNE ATHIR LIKHTE HAI:

TARJAMA: “Phir 49 H aa gaya. Is san mein aur baaz ke mutabiq 50 H mein Hazrat Ameer Muawiya رضي الله تعالى عنه ne ek bada lashkar jihad ke liye Bilaad e Rome rawana kiya aur us par Abu Sufyaan bin Awf ko Ameer muqarar kiya. Apne bete (Yazeed) ko lashkar ke saath gazwa ke liye jaane ka hukm diya to usne bhari bhoj samjha aur bimaari ka bahana kar liya. Lihaza uske walid ne usse chhod diya. Us jihad mein logo ko sakht bhuk aur marz laahiq huwa. (Jab Yazeed ne suna) to Yazeed ye ashaar gungunane laga “ماان ابالی بمالاقت جمو عھم ”
TARJAMA: “Maqame Gazqazona mein lashkar ko bukhaar wa badshaguni ki jo musibat laahaq huwi uski mujhe koi parwa nahi. Mein to maqaam e daire maraan mein Ouni chadar pe aaraam se leta huwa hu aur mere pehlu mein Umme Kulsum majood hai. Umme Kulsum Yazeed ki Biwi, Abdullah bin Aamir ki beti thi.

IS BAAT KO IBNE ATHIR KE ALAAWA IBNE KHULDOON NE APNI TAREEKH MEIN, IBNE TAGRI NE AN NUJOOM UZ ZAHIRAH MEIN AUR ABDUL MALIK MAKKI NE SAMT AL NUJOOM AL AWAALI MEIN NAQL KIYA HAI. NEEZ IBNE ASAAKIR NE TAREEKH E DIMISHQ MEIN IS BAAT KO BOHOT MUSTANAD KARKE PESH KIYA HAI.

CHUNAANCHE ABU BAKR KHATIB KE HAWALE SE LIKHTE HAI:

TARJAMA: “Hazrat Muawiya رضي الله تعالى عنه ne jab Ahle Rome par lashkar rawana kiya to maqaam e Farqadona mein lashkar ne padaao daala. Lashkar ko maut aur bhook ki shiddat laahaq huwi to Hazrat Muawiya ko ye bada maamla mehsoos huwa chunaanche Yazeed ko rawana karne ki garz se us baat ki itela di to is waqt woh SHARAAB PI RAHA THA aur uske paas ek laundiya ye ashaar padh rahi thi. ” اھون عليک بماتلقی جمو عھم ”

[• TAREEKH E DIMISHQ, 65/406]

MALOOM HUWA KI GAZWA E QUSTUNTUNIYA KE PEHLE LASHKAR 49/50 H MEIN YAZEED SHAREEK HI NAHI THA. BIMAARI KA BAHANA KARKE MAQAAM E DAIREMARAAN MEIN APNI BIWI UMME KULSUM KE SAATH MAUJ MASTI KARNE AUR SHARAAB NOSHI AUR GAANE MEIN MASROOF THA.

LIHAZA QUSTUNTUNIYA KE AWWAL LASHKAR KE TALLUQ SE HADITH MEIN MAGFIRAT KI BASHARAT MAANI JAAYE PHIR BHI YAZEED US BASHARAT KA HARGIZ MUSTAHIQ NAHI HAI.

Alawa azeen jin Shariheen e hadith
Ne Madinatul Kaisar ke gazwa se gazwa e Qustuntuniya aur Awwal e lashkar se muraad lashkar e Yazeed liya hai unhone bhi Magfirat ki basharat mein Yazeed ko shamil nahi mana hai.

CHUNAANCHE SHAREH BUKHARI IMAM QUSTALANI LIKHTE HAI:

TARJAMA: “Hadith e mazkoor se Muhlib ne Yazeed ki khilafat aur uske jannati hone par istidlaal kiya hai. Kyuki Yazeed Huzoor ﷺ ki taraf se magfirat ki basharat ke umoom mein daakhil hai.

Muhlib ki baat ka ye jawab diya gaya hai ki Yazeed ko basharat ka mustahiq kehna Banu Umaiya ki himayat par mabni hai. Huzoor ﷺ ke irshaad ke umoom mein daakhil hone se ye laazim nahi aata ki Yazeed magfirat ki basharat se kisi daleel e khaas ki buniyad par kharij na ho. Kyuki is mein koi ikhtilaaf nahi ki magfirat ki basharat is shart se mashroot hai ki woh mustahiq e magfirat ho. Chunaanche agar gazwa ke shuraka mein se koi baad mein murtad ho jaaye to bila ittefaaq woh magfirat ki basharat mein daakhil na hoga. Ibnul Muneer ne yahi baat kahi hai. Baaz logo ne iske radd mein woh baat naql ki hai jo Maula Sadduddin ne kahi hai ki Yazeed par laanat karna durust hai kyuki woh Imam Hussain رضي الله تعالى عنه ke qatl ka hukm de kar kafir ho gaya hai. Aur tamaam ulema ka is baat par ittefaq hai ki us shaks par laanat karna jaiz hai jisne Imam Hussain رضي الله تعالى عنه ko qatl kiya ya qatl ka hukm diya ya usko jaiz rakha ya us se raazi huwa. Aur haq ye hai ki Yazeed ka Imam Hussain رضي الله تعالى عنه ke qatl se raazi hona, us se khush hona aur Ahle Bait e Nabi ki tauheen karna aisi riwayaat se sabit hai jo maani mutawatir hai agarche unki tafseel Aahaad hai. Lihaza hum Yazeed ke haal balki uske momin na hone mein tauqoof nahi karege. Allah ki laanat ho us par aur uske a’awaan wa ansaar par. Aur jo log laanat karne se rokte hai woh ye daleel dete hai ki Huzoor ﷺ ne Namaziyo aur Ahle Qibla (Musalmaano) par laanat karne se roka hai. [• IRSHAAD US SAARI SHARAH BUKHARI, 5/105]

SHAREH BUKHARI ALLAMA BADRUDDIN AYNI NE MUHLIB KA QUAL NAQL KARKE USKA JAWAB DIYA:

TARJAMA: “Muhlib ne kaha Is hadith mein Hazrat Muawiya رضي الله تعالى عنه ki manqabat hai kyuki unhone sab se pehle Gazwa e Jahr kiya hai aur unke bete Yazeed ki manqabat hai kyuki unhone sab se pehle Madinatul Qaisar mein gazwa kiya hai.

MEIN (AYNI) KEHTA HU: Yazeed ki kaun si fazilat hogi? Haanlanki uska haal mashoor hai (ki Fasiq wa zaalim tha). Agar tum kaho ki Huzoor ﷺ ne us lashkar ke baare mein magfirat ki basharat di hai to mein kahuga ki agar woh us umoom mein daakhil ho to zaroori nahi ki kisi daleel e khaas ke sabab kharij na ho. Kyuki Ahle Ilm ka is mein koi ikhtilaaf nahi ki magfirat ki basharat is shart se mashroot hai ki magfirat ka ahal ho. Yaha tak ki us gazwa ke shuraka mein se agar koi shaks baad mein murtad ho jaaye to woh umoom mein daakhil nahi hoga. To pata chala ki hadith se muraad ye hai ki jo magfirat ka mustahiq hoga wahi magfoor hoga (aur Yazeed uska mustahiq nahi ) [• UMDATUL QARI, 14/199]

ALLAMA MANAWI QAAHIRI NE BHI SHARAH JAAME SAGEER MEIN YAHI BAAT TEHREER FARMAYI HAI. [• FAIZ UL QADEER, 3/84]

RAAQIM ARZ KARTA HAI KI JIN SHARIHEEN E HADITH NE HADITH E MAZKOOR KI SHARAH MEIN JIS QUAL KO BUNIYAAD BANA KAR MADINATUL QAISAR SE MURAAD QUSTUNTUNIYA AUR US GAZWA KE AWWAL E LASHKAR SE MURAAD LASHKAR E YAZEED LIYA HAI WOH QUAL MUHLIB KA HAI. AUR KUTOOB E TAWAREEKH KE MUTAALA SE MALOOM HOTA HAI KI MUHLIB UN MEIN SE THE JINHONE BASRA MEIN SAB SE PEHLE ABDULLAH BIN ZIYAAD KI IMAARAT TASLEEM KI THI AUR US KE HAATH PAR BAYAT KI THI. MUHLAB UMWI HUKMARAANO KE ZABARDAST HIMAYATI THE. BANU UMAIYA KI TARAF SE MUKHTALIF SHEHRO KE AMEER MUKARAR HUWE THE.

CHUNAACHE IBNE ASAAKIR NE TEHREER FARMAYA HAI:

TARJAMA: “Yazeed bin Muawiya ke paas wafad le kar gaye the aur Banu Umaiya ki taraf se mutadid bilaad ke Ameer muqarar kiye gaye the. [• TAREEKH E DIMISHQ, 61/280]

YAHI WAJEH HAI KI SHAREH BUKHARI ALLAMA QUSTALANI NE MUHLAB KI RIWAYAT KO YE KEH KAR MUSTARAD KAR DIYA KI YE BANU UMAIYA KI HIMAYAT PAR MABNI HAI. (HAWALA E SABIQA)

ALAWA AZEEN MUHLIB KI JANIB MANSOOB YE RIWAYAT SHARIHEEN E HADITH NE BILA SANAD NAQL KI HAI.

LIHAZA BIL KHUSOOS AHLE HADITH WAHABI SHAYKH SANABILI KE NAZDEEK TO BAHAR HAAL NAMAQBOOL HONI CHAHIYE.

HAASIL KALAAM YE HAI KI HADITH E RASOOL ﷺ KA HAWALA DE KAR SHAYKH SANABILI KA YAZEED KO MAGFIRAT KA PARWANA DENA YAZEED KI NAPAAK ROOH KO KHUSH KARNE KI KOSHISH HO SAKTI HAI LEKIN RASOOL AUR AHLE BAIT E RASOOL ﷺ KI RAZA WA KHUSHI KA ZARIYA NAHI HO SAKTA. KYUKI RASULULLAH ﷺ PAR JHOOTH BAANDHNE WALE AUR AHLE BAIT E ATHAAR KO AZIYAT DENE WALE KI JAZA JAHANNAM HAI.

NOTE: MAZEED MALOOMAAT KE LIYE ” AHLE SUNNAT RESEARCH CENTRE” KI KITAB “FISQ E YAZEED” MUTAALA KARE

KITAB HASIL KARNE KE LIYE IS NO PAR RAABTA KARE – 📞9920291758

 

Posted in Islamic Articles.