HAZRAT IMAM E AZAM IMAM ABU HANIFA R.A PR MOHADISEEN KE JIRHUN KE HAQEEQAT

 

HAZRAT IMAM E AZAM IMAM ABU HANIFA R.A PR MOHADISEEN KE JIRHUN KE HAQEEQAT

Pehly to ye maloom krein ke imam abu hanifa r.a ke bary main jin se jirhein manqool hain in jirhun ka mansha kya he to is ke haqeeqat ko hafiz ibn ahdul bar malki r.a ne jama bayan ul ilm main bayen alfaz wazeh kya he. Farmaty hain.

ونقموایضا علی ابی حنیفہ الارجاء ومن اھل العلم من ینسب الی الارجاء کثیرلھم یعن احد بنقل قبیح ما قبل فیہ کما عنوابذالک فی ابی حنیفہ الا مامتہ وکان ایضا مع ھذا یحسد و ینسب الیہ ما لیس فیہ، ویختلق علیہ ما لا یلیق بہ وقداثنی علیہ جماعة من العلماء وفضلوہ﴿ص ۴۳١ جامع بیان العلم﴾

Imam abu hanifa r.a pr logun ne irja ke waja se b jirah kya he halan ke irja ke qayleen boht se ahl ilm rahe hain, laykin jitni buri batein imam abu hanifa r.a ke bary main kahi gaye hain wo kisi aur ke bary main nahin kahi gayen hain is ke waja ye he ke (Allah ne in ko ) ummat ka paishwa aur imam banaya tha, isi ke sath sath log in pr hasad krty thy aur in ke trf wo batein mansoob krty thy jin se in ka daman pak tha aur jo in ke muqam ilm o fazal se giri hui thein hazrat imam abu hanifa r.a ke tareef ulma ke aik bari jamat n eke he aur in ko doosry ahl ilm pr fazilat de he.

Hafiz ibn e abdul bar mazeed farmaty hain:
الذین روواعن انی حنیفة واثنو اعلیہ اکثر مین الذین تکلموا فیہ﴿ایضا ۴۳۲﴾
Yani imam abu hanifa r.a se jin mohadseen ne riwayat kya he in ke tadad in logun se zayada he jinhun ne in pr jirah ke he.

Phir farmaty hain:
وکان یقال یستدل علی نباھة الرجل من الماضین بنباین الناس فیہ ﴿ایضا ۴۳۳﴾
Yani kaha ye jata raha he ke aslaf main se kisi ke bary main logun ke rayon ka alag alag hona is ke buland martaba hone ke daleel he.
Yani jin ke koi hasiyat nahin hoti he is ke trf logun ke nigah nahin uthti he. Nigha us ke trf uthti he jo ba hasiyat aur azeem alqadar shakhs hota he aur jis ka muqam jitna buland hota he is ke hasideen b isi qadar hoty hain chunk e wo is ke muqam e buland ko pa nahin sakty hain is waja se is ke burayan kr ke apne dil ke bharas nikalty hain, ap ne suna ho ga shajar samar dar pr pather zayada prty hain khali darkht pr koi pathar nahin marta he.
Hafiz ibn abdul br r.a ke baat se ap ne andaza laga lya ke aaib hazrat imam e azam main koi nahin tha jis ke bina pr in pr jirah ke jaye, aaib in main tha jinhun ne hazrat imam e azam r.a ko apni jirhun ka nishana banaya he aur wo aaib hasad tha. Aur ap ko andaza ho ga ke ye wo khatarnaak iklaki baimari he jis se aadmi ka shifa pana boht mushkil hota he. Hasid apne mehsood ke bary main hr ghnowni harkat ko azmata he hata ke wo is ke khilaaf batein gharta b he aur jhooti tohmatun ke lagane main is ko sharam nahin aati he, mgr zaleel o khawar hasid he hota he mehsood ka darja din badin buland hota rehta he. Hazrat imam azam ka muamla b yehi raha. Kam zarfun ne hasad to boht kya in ke khilaaf awam main badzani paida krne ke lye jo kuch in ke bas main tha sab kuch kya, khoob khoob riwaytein gharein, jhoot ka anbar lagaya mgr imam e azam ke izat o rifat aur imam fe deen aur maqboolyat indallah ka satara hr ro z buland he hota raha, aur aaj dunya ka do tihai hisa inhein ke fiqa ka paband he aur inhein ke taqleed ktra he.
Aur hasideen aur jhootun ka injam kya hua? To aaj in main aksar ka naam laine wala b koi nahin kitabun main bas in ka zikar reh gaya, aur bazun ka anjam to aisa behanak hua ke alaman walhafeez, inhein main se aik sahib nueem bin hamad hain jo khair se hazrat imam bukhari r.a ke ustad b hain, ye sahib imam abu hanifa r.a ke paky dushman thy aur in ke siqahat aur amanat ka ye halt ha ke ye hazrat imam azam r.a ke shaan main bad goi ke lye riwaytein ghara krty thy, imam azam ke khilaaf jin mohadseen ne had darja giry ikhlaaq ka sabot dya he in main nueem bin hamad ka naam sar fehrist he is shakhs ka haal bayan krty hue hafiz ibn hajar r.a likhty hain:
کان یضع الحدیث فی تقویة السنة و حکایات مرورة فی ثلب نعمان کلھا کذب
﴿تہذیب التہذیب ج ١۰ ص ۴٦۳﴾
Yani nueem bin hamad sunnat ko taqwyat daine main hadeesain ghara krta tha isi trha imam abu hanifa r.a ke badgoi ke lye afsane tayar krta tha jo sab ka sab jhoot hoty.
Tajub he aise wazah aur kazib ke riwayatoon ko imam bukhari r.a ne apni kitab sahih bukhari main darj kya he aur is se riwaytein le hain, log kehty hain ke imam bukhari r.a ne doosrun ke hadeesun se mila kr is ke riwaytein naqal ke hain, bilashuba imam bukhari r.a ne aisa he kya he mgr swal ye he ke kya aisa wazah kazab shakhs is laiq b tha ke is ke riwaytein doosrun ke riwaytoon ko mila kr he le jayen? Imam abu hanifa r.a pr is ka kizb o iftra to ye keh kr gawara kr lya ja sakta he ke is shakhs ko imam se dushmani thi aur ye is ke lye jo krta tha so krta tha mgr Allah ke Rasool صلی اللہ علیہ وسلم ke sunnat is shakhs ke mohtaj thi ke wo in ko qawi batlane ke lye ahdees gharne ka ghanawna fail sar anjam de aur ap صلی اللہ علیہ وسلم ke zaat e Mubarak ke trf in batun ko mansoob kre jo ap صلی اللہ علیہ وسلم ke zuban e paak se ada na hui thein.
Khair main arz ye kr raha tha ke imam abu hanifa r.a ke sath jin logun ne hasad o adawat ka muamla kya aur in ke shaan main bata lagan eke koshish ke in main se baaz ka anjam boht bura hua inhein main ye nueem bin hamad b tha, logun ne likha ke hukumat waqt ne is ko giriftar kya aur is ko rasi main jakar kr khaincha gaya aur aik garhy main daal dya gaya aur is trha is ko zinda dafan kr dya gaya.
ولم یکفن ولم یصل علیہ﴿تاریخ خطیب ج ١۳ ص ۳١۴﴾
Na is ko kafan naseeb hua aur na is ke namaz e janaza prhi gaye.
Nueem bin hamad ka hawala imam abu hanifa r.a ke bad goi krne wly boht daity hain aur nueem he ke hawala se imam bukhari r.a ne b hazrat imam abu hanifa r.a ke bary main ye shandar riwyat zikar ke he imam bukhari r.a abu nueem ke hawala se apni kitab tareekh e sager main likhty hain.
حدثنا نعیم بن حماد قال حدثنا افزاری قال کنت عند سفیان فنعی انعمان فقال احمد للہ کان ینقض الاسلام عروةعروة ما ولد فی الاسلام اشٲم منہ﴿ص ١۸١﴾
Yani bayan kya hum se nueem bin hamad ne is ne kaha ke bayan kya hum se fazari ne , is ne kaha ke main imam sufyan ke pas baitha tha ke in ke pas abu hanifa ke wafat ke khabar aai to unhun ne kaha Allah ka shukar he ye shakhs islam ke ghandi ghandi kr ke torta tha islam main is se bara badbakht koi nahin paida hua.
Tajub he imam bukhari r.a pr unhun ne is gandi aur bilkal zahir alkizb riwayat ko jis ka ghara hona bilkul wazeh he kaisy riwayat kya, kya in ko maloom nahin tha ke in ka ye ustad kis kirdar aur kis sift ka aadmi he. Hazrat sufyan soori r.a aik jalil ul qadar mohadis hain sab ko maloom he kea am faqeehi aitqadi misayal main umooman wo hazrat imam abu hanifa r.a ke muwafqat krty thy, in ke bary main is ka tasawur b kya ja sakta he ke wo aik musalman chajaye ke imam azam jaise jalil ul qadar faqeeh ke wafa ka sun kr inallah prhne ke bajaye apni zuban se aise gandy alfaz nikalain ge jis ka tasawur aik aam musalman se b nahin kya ja sakta, chunk e ye baat imam bukhari r.a ne naqal ke he is waja se imam abu hanifa r.a ke dushmanun ko imam ke khilaaf bakwas krne ke lye aur apna bugz zahir krne ke lye aik bara hatyaar mil gaya, mgr is se imam azam ka to kuch nahin bigra balky imam bukhari r.a he ko tanqeed ka nishana ban’na pra, is riwayat ko naqal kr ke mashoor gair muqalid molana ibrahim sialkoti farmaty hain ke nueem k mutaliq baqad aaima hadees main sakht ikhtilaaf he, baaz ke rayen achi hain aur baaz ke boht sakht hain.
Phir farmaty hain:
Abbas bin musab ne apni tareekh main kaha he ke nueem bin hamad ne hanfyun ke rad main kai kitabain tasneef ke hain.
Yani nueem bin hamad ka aik dilchasp mashgilla yahi tha ke wo ahnaaf ke khilaaf kitabain likha kre, aur mazy ke baat ye he ke wo in kitabun main nabi صلی اللہ علیہ وسلم ke trf mansoob kr ke be asal riwayatein naqal krta tha yani besharmi aur be deeni ke intiha pr ye shakhs tha ke nabi صلی اللہ علیہ وسلم ke trf be dharak jhoot mansoob krta tha hazrat yahya bin mueen r.a farmaty hain ke main is abu nueem ke haal se khoob waqif hoon, phir nueem ke is riwayat ke bary main farmaty hain jis main is ne rai o qayas ke mazamat main aik hadees ghar kr nabi صلی اللہ علیہ وسلم ke trf mansoob ke he laisa laho alasal yani ye hadees bilkul be asal he.
Ye sab keh kr ibrahim sialkoti sahib farmaty hain.
Is riwayat ko nueem ke kutab darbara tardeed hanfia ke sath mila kr ghor kya jaye to saaf khul jata he ke nueem ke mukhalfat bina pr tahqeeqat nahin he balky be asal riwayaat ke bina pr he.
Is ke baad hafiz zahbi ke mizaan se unhun ne b ye naqal kya he ke nueem sunnat ke taqwyat main hadees bana lya krta tha aur jhooti hikayatein b imam abu hanifa r.a ke aaib goi main jo sab ke sab jhoot hain mizan jild2 page 536( tareekh e ahlhadees page 62)
Phir hafiz sahib nueem ke bary main imam nisai ke ye jirah naqal krty hain:
نعیم ضعیف لیس بثقة لیس بحجة yani nueem zaeef he wo hujjat nahin he phir farmaty hain. Phir farmaty hain ke ibn e haban ne is ko siqaat main likha he laykin ye b kaha he ke wo ghalti b krta tha aur waham b. imam abu dawood farmaty hain ke nueem bin hamad ke 20 ahdees aisi hain jin ka koi asal nahin.
Phir farmaty hain:
Khulasa kalam ye ke nueem ke shakhsiyat aise nahin he ke is ke riwayat ke bina pr hazrat imam abu hanifa r.a jaisy buzurg imam ke haq main bad goi krein.
Hazrat imam abu hanifa r.a ke hasideen aur in se adawat o dushmani rakhne waly ap ke badgoi ke lye isi trha ke riwaytun ka sahara laity hain.
Khair ye to imam bukhari r.a ke ustad abu nueem ka haal tha, nueem ne is riwayat ko fazari se naqal kya he. Ye fazari kon buzurg hain دکتور محمود الطحان
Ustad ul hadees aljamia Muhammad bin saud alaslamia blriaz apni kitab الحافظ الخطیب البغدادی و اثرہ فی علوم الحدیث main farmaty hain:
والفزاری ھذا یطلق لسانہ فی ابی حنیفة کثیر ازیعادیہ فی جمیع المجالس وینقرب الی الخلفاء بدمہ؟۔۔۔۔۔۔۔و نسبتہ الی القول الخروج علی الخلفاء العباسیین و سبب ذلک علی ما قیل ان ابا حنیفة کان افتی اخاہ الفزاری بمؤازرة ابراھیم بن عبداللہ الطالبی الذی خرج بالبصرة علی ابی جعفر المنصور فقتل اخوہ فی الحرب مع ابراھیم فطار صوابہ حزنا علی مقتل اخیہ واعتبر ابا حنیفة وھو السبب فی قتلہ فا طلق لسانہ بجھل عظیم علی شیہ ابی حنیفہ کما ھو مذکور فی مقدمة الجرح والتعدیل لابن ابی حاتم ﴿ص ۳۲۸﴾
Yani fazari hazrat imam abu hanifa r.a ke shaan main boht zayada zuban chalata tha aur apni tamam majlisun main in se adawat ka muamla krta tha aur khulfa abbaseen ko qatal krane ke darpy raha krta tha is trha wo in ka taqarub hasil krna chahta thaw o in se ye kehta tha ke imam abu hanifa khulfa e abbaseen ke khilaaf baghawat bharkaty hain, aur is ka sabab jaisa ke kaha jata he ye tha ke hazrat imam abu hanifa r.a ne is ke bhai ko fatwa dya tha ke jafar mansoor ke khilaaf ibrahim bin Abdullah altalbi ke jang main madad kre, chunacha is ka bhai is jang main qatal hua to is fazari ke aqal bhai keg ham main jati rahi wo samjhta tha ke abu hanifa is ke bhai ke qatal hone ka sabab bany hain to is ne apne sheikh imam abu hanifa r.a ke khilaaf nihayat jahilana tareeqa pr zuban ko be lagam kr dya ye sara qisa ibn hatim ke kitab jirah o tadeel ke maqadma main mazkoor he.
Abu ishaq fazari ka haal ye ho gaya tha ke baqool دکتور محمد بن الطحانۛ فقد وصل الامر بالفزاری ان یستعین الائمہ لیطعن فی ابی حنیفة فینسب الیھم القول ثم یکمہہ من عندہ
Ye shakhs aaima hadees ke naam ko imam abu hanifa r.a pr jirah ka zarya banata aur in ke trf kuch batein mansoob kr ke apni trf se in ghari hikyatun aur qisun ke takmeel krta tha (page 331)
Ghrz abu ishaq fazari pr apne bhai ke qatal kye jane ka gham aisa swar hua ke wo imam abu hanifa r.a ka paka dushman ho gaya aur is ne aama hadees ke naam pr khoob khoob hikyatein gharein aur in ko rawaj dya, jin ko imam abu hanifa r.a se zara b kad rahi unhun ne in jhooti riwaytun aur hikayatun, ko mazy le le kr apni kitabun main drj kya, hazrat imam bukhari r.a ka muamla b yehi tha ke in ka zehen hazrat imam abu hanifa r.a ke trf se kisi waja se saaf nahin tha. Jis ke shahadat khud in ke kitab sahi bukhari b mojood he jis se hr sahib ilm waqif he, seerat imam bukhari keg air muqaid musanif molana abdulsalam farmaty hain:
Unhun ne (yani imam bukhari ne ) sahi bukhari main ahl alrai pr jis trha tareezat ke hain makhfi nahin(page 96)
Is waja se unhun ne b hazrat imam abu hanifa r.a ke bary main fazari aur abu nueem jaisy afaak o kazzab ke garhi riwatun pr aitbaar kr lya aur imam abu hanifa ke shaan main apne muqam o martaba se hat kr bilkul khilaaf e aqal batun ko b qabool kr lya, sahi sandun se imam abu hanifa r.a ke shaan main hazrat sufyaan ke jo batein hain bukhari r.a ne un se sarf e nazar kya aur imam abu hanifa r.a ke bary main manhoos hone ke baat abu nueem aur fazari jaise logun pr aitbaar kr ke apni kitab main darj kr de, hazrat imam bukhari r.a to fun e hadees ke imam thy ahdees ka khazana un ke zehen main tha in ke baaz ghali motaqadeen to in ke bary main is trha ke batein nehayat shoq o zoq se likhty hain ke aik roz imam bukhari r.a ne raat main ahdees shumar krna shuru ke to 2 lakh hadeesun ko shumar kya jo unhun ne mukhtalif tasaneef main dakhal ke thein.
Gair muqalideen is trha ke mubalga arayun ko imam bukhari ke tareef main maza le le kr bayan krty hain mgr imam abu hanifa r.a ka isha ke wuzu se tahajud ke namaz prhne ka waqya in ke sar main dard paida kr daita he aap ghor farmayen imam bukhari r.a aik raat main 2 lakh ahdees shumar kr sakty hain aur sirf namaz ke bary main wo 10 hazar hadeesain aik majlis main bayan kr sakty thy kya ye baat aqal main aane wali he aur kamal ye he ke jo imam bukhari aisy thy ke aik majlis main 10 hazar sirf namaz ke bary main riwayat kr sakty thy in ko qiraat khalaf al imam ke silsila ke na aamin bil jeher ke silsila ke aik sareeh riwayat nahin mil saki jis ko wo apni sahi bukhari main darj kr sakein, aur seenain pr hath bandh kr namaz prhne wali ka to imam bukhari ke sahi main kahein nisham b nahin milta , na aik hath se musafa na teen talaq ke aik hone ka na tarweeh ke 8 raktun ka, halan ke yehi wo misayal hain jin pr aaj ke gair muqalidun ka sara zor sarf hota he.
Aur farmaya ke agr mujhe se kaha jaye to main abi baith kr sirf namaz se mutaliq 10 hazar hadeesain riwayat kr sakta hoon ( seerat e imam bukhari az mubarik puri page 92)
Aise jalil ul qadar imam hadees ko ye kaisy maloom nahin ho saka ke islam main shoom aur nahoosat koi cheez nahin he, aur agr he b to sirf 3 cheezun main he hazrat imam bukhari ke nigha se nabi صلی اللہ علیہ وسلم ke ye irshadaat kyun oojhal rahe.
Haqeeqat main baat wohi he jis ko ahl baseerat ne naqal kya he ke imam abu hanifa r.a pr jirah krne waly do he trha ke log thy, ya to hasid thy , ya jahil thy, hazrat imam bukhari r.a ka ilmi muqam to musalam he, mgr hasad wo marz he ke is se wohi mehfooz reh sakta he jis ko Allah mehfooz rakhy, phir jab ustad b imam bukhari ko nueem aur hamidi jaise log mil jayen jin ke jalan o kurhan imam abu hanifa r.a se aur ahnaaf se maroof e zamana he to phir imam bukhari r.a ke zuban o qalam se imam abu hanifa r.a ke bary main jo b na nikal jaye muqam e tajub nahin he.
Imam abu hanifa r.a jo imam bukhari r.a ke ustadun ke ustad thy ke bary main imam bukhari r.a ne jo jirhein ke hain shayed Allah ko pasand nahin aayen aur ghalban isi ka nateeja tha ke imam bukhari r.a jaisa jalil ul qadar mohadis aur fan e hadees ka imam jis ke shohrat se aalam e islam goonj raha tha aur jis ke shagirdun ke tadad 10 hazar thi apni umer ke aakhar ayam main boht be qimat aur be hasiyat ho gaya tha aur is pr dunya ke zameen tang ho gaye thi hazrat imam zehli r.a ne in ko apne darbar se is trha bahir kya ke nisha poor se jab wo nikly to in ke sath imam muslim aur aik aur sahib ke siwa koi na tha aur nisha poor se nikalne ke baad in ko kabi qarar se rehne ka moqa nahin mila, in ke mukhalfat krne waly itne ho gaye ke kisi jaga panah laina mushkil ho gaya aur aakhar kaar imam bukhari r.a ko Allah se ye dua krni pri. Khudaya teri zameen bawajood kushada hone ke mujh pr tang ho gaye he, mujhe apne pas bula le.khuda ne ye dua qabool farmaye aur chand he roz baad imam bukhari r.a ka intiqaal ho gaya( seerat imam bukhari page 99)
Janaza main kitne aadmi shareek hue, namaz e janaza kis ne prhai is ka kuch pata nahin chalta, hazrat imam ahl sunnat ahmed bin hanmbl r.a ka jab intiqaal hua tha to in ke namaz janaza prhne waloon ke tadad logun ne 10 lakh batlai he. Mgr imam ul mohadiseen bukhari r.a ka aik gumnaam jaga main intiqaal ho jata he aur kuch pata nahin chalta ke in ke namaz e janaza kis ne prhai aur kitne log is main shareek thy aur manwi toor pr imam bukhari r.a ke shakhsiyat aise majrooh hui ke imam muslim jaisy shagird ne sahi muslim main imam bukhari r.a se koi riwayat nahin li aur boht se mohadiseen ne in pr jirah ke aur trha trha ke in ke ooper muwakhizaat hue, in ke logun ne ghalatyan nikalein, is bary main unhun ne tasaneef kein imam zehli aur abu hatim r.a ne in ko matrook qarar dya, sahi bukhari ke rawyun tak pr dargutni jaise mohadis ne kalam kya, imam bukhari aur in ke kitab ke sath ye muamla krne wala allhamdullah koi hanfi aur ahl rai nahin tha balky ye sab ke sab imam bukhari r.a ke hum maslak aur hum musharab mohadiseen he thy ahnaaf ne to imam bukhari r.a ke bary main sab kuch jan’ne ke bawjood b kein ka muamla imam abu hanifa r.a ke sath kaisa raha he in ko hamesha apne sar he pr bathaya aur in ko aamir ul momineen fel hadees he samjha.
Imam bukhari r.a jis kasampursi ke aakhri ayam guzar kr is dunya se tashreef le gaye aur jis trha se in ka janaza prha gaya is main in logun ke lye bari ibrat he jo imam e azam r.a ke shaan main apni zuban daraz krty hain.
Hazrat imam azam ke khilaaf jin logun ne bakwasain ke hain ye log aaqili ke kitab kitab u zofa se b boht kuch naqal krty hain mohadis aaqili ne kitab u zofa main imam abu hanifa r.a ka zikar kr ke in ka hadees main zaeef hona sabit kya he, aur imam abu hanifa r.a se jaly bhun’nain waly log in kitab ke batun ko naqal kr ke awam ko imam abu hanifa r.a se bharkaty hain chunk e mohadis aqeeli aur in ke kitab aam toor se log nawaqif hoty hain is waja se wo in batun ko sach samajh laity hain, laykin haqeeqat ye he ke agr mohadis aqeeli aur in ke kitab pr aitmad kya jaye aur is ko qabal e aitmad samjha jaye aur aaqili ko mohadeesn ke zaeef hone ya na hone ke bary main mayaar qarar dya jaye to fiqa mohadseen ke aik boht bari tadad majrooh qarar paye ge, hata ke sahi bukhari aur sahi muslim ke rawaat b na qabal e aitbaar qarar payen ge aur is trha sahiheen ka paya aitbaar b jata rahe ga, aqeeli ka haal to ye he ke wo imam bukhari ke sab se bary ustad jin ke rwayatun se bukhari r.a ne apni sahi ko bhar rakha he yani Ali bin almadini r.a ko b is kitab main zikar kya he, halan ke ye wo hain jin ke siqa hone aur jin ke jalalat qadar pr sary mohadiseen ka itifaq e aam he, mgr aqeeli ne in ko b zaeef qarar dya he,
Aqeeli ne kaseef bin shaniteer ko b zaeef qarar dya he halan ke nisai ke siwa ashab sitta ne in ke riwayatun ko apni kitab main darj kya he (kitab u zofa jild1 page 6)
Kaseer bin shaniteer ke riwayatun ke takhreej imam bukhari r.a n eke he aur aik riwayat ke takhreej imam muslim n eke he, bukhari wali riwayat ko abu dawood aur imam tirmizi ne b riwayat kya he.
Aqeeli ne kitab u zofa main kaseer mola ibne sumra ka b zikar kya he, aur kamal ye he ke sirf zikar kya he kisi se in pr koi jirah naqal nahin ke he (jild 4 page 3)
Aaqili ne is kitab main Muhammad bin ibrahim timi ka b zikar kya he (jild 4 page 20) halan ke Muhammad bin ibrahim ke toseeq pr sary mohadiseen ka itifaq he, imam bukhari nain in ke riwayat se apni sahi main ahtajaj kya he, ibn e maeen in ko siqa qarar daity hain abu hatim ne b in ko siqa qarar dya he imam nisai ibne kharash ibn haban yaqoob bin sheeba sab in ko siqa qarar daity hain imam zahbi farmaty hain وثقہ الناس و احتج بھ الشیخان و قفز القنطرة yani aam toor pr logun ne in ko siqa qarar dya he, sheikhain yani bukhari o muslim ne in se ahtajaj kya he aur ye zabardast siqa thy.
Aaqili ne Muhammad bin ishaaq ko b kitab u zofa main zikar kya he halan ke is ke riwayat se gair muqalideen qirat khalaf al imam ke masala main ahtajaj krty hain aur ye shakhas in ke nazdeek zabardast siqa he.
Aaqili ne Muhammad bin hujada ko b zaeef qarar dya he( jild 4 page 43) halan ke ye shakhs bil itifaq siqa mohadis he bukhari , muslim, abudawood nisai tirmizi ibn e maja in tmam kitabun main in ke hadeesain hain.
Aaqili ne Muhammad bin hasan alasadi ko b zaeef qarar dya he (jild 4 page 50) halan ke ye bukhari ke nazdeek hujjat hain bukhari ne apni sahi main in ke riwayat zikar ke he, nisai main b in ke riwayat he aur bary bary mohadseen ne jaise ibn al madini dargutni ibn e shaheen wagaira ne in ko siqa qarar dya he.
Aaqili ne Muhammad bin arshad akhazai ko b zaeef bataya he (jild 4 page 65) jab ke imam ahmed, ibn maeen ali bin almadini nisai jaisy log in ko siqa batlaty hain in ke talamza main kabar aaima fiqa o hadees hain maslan imam soori shoba ibn e mubarik ibn almahdi ne is se riwayat ke he (page ka hashya daikho)
Aaqili ne Muhammad bin talha ko b zaeef qarar dya he (jild 4 page 85) jab ke ye sadooq mashoor hain bukhari o muslim main in ke riwaytun se ahtajaj kya gaya he, bary bary aaima hadees jaise abdul rehman bin mehdi ibn salam abu dawood o taiyalsi wagaira ne in se riwayat ke he, imam ahmed ujli ibne haban wagaira ne in ko siqa qarar dya he, aaqili ne Muhammad bin abudullah bin muslim ko b zaeef qarar dya he (jild 4 page 88)
Jab ke in ke siqa hone pr itifaq he bukhari o muslim aur sun’nan e arba main in ke riwayat mojood hain.
Isi trha aaqili ne Muhammad bin umer ko b zaeef qarar dya he (jild 4 page 109) jab ke in ke toseeq pr itifaq e aam he bukhari o muslim aur sun’nan e arba main in ke hadeesain hain.
Aaqili ne Muhammad bin ujlaan al madini ko b zaeef qarar dya he (jild 4 page 118) halan ke ye jalil ul qadar aur azim ul martabat muhadis thy in se riwayat krne waloon main imam malik imam shoba yahya bin saeed alqatan jaise aaima hadees hain sun’nan e arba main in ke riwayat mojood hain.
Aaqili ne Muhammad bin fuzail bin ghazwan ko b zofa main shumar kya he (jild 4 page 118) jab ke in ka siqa hona mutafaq alaye baat he bukhari o muslim aur sun;nan e arba main in ke riwayat mojood hain.
Is trha namaloom kitne siqa mohadiseen aur siha e sitta ke rawyun ko aaqili ne apni kitab azofa main zikar kr ke in ke muqadas shakhsitun ko daghdar krne ke koshish ke he is lye agr unhun ne hazrat imam e azam r.a ko b apni is kitab main zikar kya he to siqa ko gair siqa qarar daina gair majrooh ko majrooh qarar daina ye aaqili ka kaam he raha he, in siqa rawyun ko kuch nahin bigra albata is se khud aaqili ke apni shakhsyat majrooh ho gaye.
Aaqili ne jab ibne almadini bukhari r.a ke ustad ko nahin chora to wo imam abu hanifa r.a aur in ke talamza ko kab bakhshne waly thy, imam zahbi ibne madini ko aaqili ke majrooh aur zaeef qarar daine ke harkat pr burafrokhta ho kr aaqili se yoon mukhatib hue hain.
فمالک عقل یا عقیلی اتدری فیمن تتکلم کانک لا تدری ان کل واحد من ھؤلاء اوثق منک بطبقات بل اوثق من ثقات کثیر من لم توردھم فی کتابک﴿المیزان ج ۳ ص ١۴﴾
Yani aa aaqili kya tujhe aqal nahin he ke to kis ko majrooh qarar de raha he, goya tu ye b nahin janta ke in main se har aik tujhe se kai darja brh kr siqa hain balky in se b brh kr siqa hain jin ka tu ne apni kitab main siqa jaan kr zikar nahin kya he.
Tajub he ke imam abu hanifa r.a ke muandeen aaqili ke jirah ko imam abu hanifa r.a ke bary main to bari khushi se naqal krty hain mgr aaqili ne jin doosry bukhari o muslim ke rawyun pr kalam kya he usy qabool nahin krty ye he in dushmanan abu hanifa r.a ke insaf ke baat.
Aaqili ke kitab alzoofa ke mohaqiq o muhashi imam abu hanifa r.a ke bary main aaqili ke jirhun ke bary main raqam taraz hain,
ولا یفوتنی ان اذکر ان ابن عبدالبر رد بعض الجرح فی انتقٲء انصافا بعض الثقات الذین ضعفھم العقیلی وکان ابن ادخیل راویة العقیلی فالف جزء فی فضا ئل ابی حنیفة رد اعلی العقیلی حیث اطال لسانہ فی فقیہ الملة واصحابہ البورة شان الجھلة الاغرار و تبرٲ ومما خطتہ یمین العقیلی مما یجا فی الحقیقة
Yani yahan mujhe ye kahe bagair chara nahin he ke aaqili ke baaz siqat ke bary main jo jirhain hain jin ke bina pr is ne in ko zaeef qarar dya he is ko izhar insaf ke toor pr hafiz ibn abdul bar ne apni kitab alintika main rad kr dya he aur aaqili ke rawi ibn dakheel ne imam abu hanifa r.a ke fazayal main aik risala taleef kya he jis main is ne aaqili ka rad kya he, is lye ke is ne ummat ke faqeeh imam abu hanifa r.a aur un ke naik o saleh shagirdun ke bary main apni zuban ko lamba kya he jis ka haqeeqat se koi taluq nahin he aaqili ka ye amal jahil bewaqoofun ka he jo haqqeqat ke bilkul khilaaf he, is risala ko ibn aldakheel se makka main hukam bin almanzar albaluti undalsi ne sun aur baluti se hafiz ibn e abdul bar ne suna phir unhun ne apni kitab alintiqa main imam abu hanifa r.a ke tarjuma main is kitab ka aksar hisa naqal kya he.
Yani aaqili ne imam abu hanifa r.a ke bary main jo bakwasain ke hain is ka rad khud is ke khas shagirdun ne he kr dya tha aur aaqili ka ye amal in ke nazdeek jahilun aur bewakoofun ka amal qarar paya aur unhun ne is ke bakwasun ko haqeeqat se door batlaya.
Berhal kehna ye he ke imam abu hanifa r.a ke bary main jin ke imamat siqahat aur ilmi tabhar aur fizayal aur munaqib zuban zad o aam hain kisi ke jirah ko qabool nahin kya jaye ga, chahe wo apne waqt ka kitna bara b aalim ho is lye ke baqool hafiz ibn e hajjar imam abu hanifa r.a pr jirah krne waly do he trha ke log hain ya to in ke ilm o fazal aur khud dad maqboolyat o mehboobyat ke waja se in pr hasad krne waly hain ya in ke muqam o martaba se jahil hain.
Hafiz ibrahim sialkoti mashoor gair muqalid aalim hain wo tareekh e ahl hadees main farmaty hain hafiz zahbi r.a ke baad khatmatul hufaaz ibn e hajjar ko b daikhye uloom hadeesia o tareekhya main in ke fazl o kamal aur ahwal e rijal se poori aagahi ke mutaliq kuch kehne ke zaroorat nahin, aap tahzeeb ul tahzeeb main jo asal main imam zahbi ke kitab u tahzeeb ke tahzeeb he imam abu hanifa r.a ke tarjuma main aap ke deen dari aur naik aitqaadi aur salahiyat main koi kharabi aur kasar bayani nahin krty balky buzurgan e deen se in ke azhad tareef naqal krty hain aur farmaty hain.
الناس فی ابی حنیفہ حسد و جاھل yani imam abu hanifa r.a ke mutaliq buri rai rakhne waly log kuch to hasid hain aur jahil hain subhan Allah kaise ikhtisaar ke sath do harfun main muamla saaf kr dya he (page 60) sialkoti sahib mazeed hafiz ibn hajjar ke ye baat likhty hain hafiz mamdooh ibn e hajjar likhty hain ke qazi ahmed bin abduho qazi re ne apne baap se naqal kya he ke hum ibn e aayesha ke pas baithy thy ke is ne imam abu hanifa r.a ke aik hadees bayan kr ke kaha ke tm log agr ap ko paty to zaroor ap ko chahne lagty pas tmhri aur in ke missal aise he jaise ye shair kaha gaya he .
اقلو ا علیھم ویلکم لا ابالکم،
من اللوم او سدو الکان الذی سدوا
Yani logo tmhra bura ho tmhre baap mar jayen in pr mulamat ko kotah kro, warna is makan ko pur kro jis ko unhun ne pur kya tha, yani waisy ban kr dikhao. Subhan Allah kaisy ajeeb pairai main aala darja ke tareef ke he (page 60)
Maloom hua ke imam abu hanifa r.a aur in ke mumtaz talamza ke bary main kisi ke jirah ka koi aitbaar nahin he aur in jirhun ke bunyad ya to mazhabi munafrat he ya hasad o johal ka jazba, haqeeqat se is ka koi taluq nahin he, aur imam abu hanifa r.a aur un ke shagirdun ke bary main mohadseen ke trf jo mansoob hikayatein hain wo sab dushmanan e abu hanifa r.a ke ghari hui batein aur sara sar kizb o ikhtira hain jin aaima ke trf in batun ko imam ke haq main mansoob kya gaya he in ka daman is trha ke batun se qatan paak he.
Ibn abi hatim ne apni kitab aljirah o tadeel main imam abu hanifa r.a pr zuban e tanqeeq kholi he mgr in ke kitab ka sara mada imam bukhari r.a ke kitab tareekh e kabir se churaya hua he, aur churaya hua is lye keh raha hoon ke unhun ne kahein ye ishara nahin kya ke unhun ne apni ye kitab imam bukhari r.a ke kitab ko samne rakh kr tayar ke he.
Khateeb kehty hain ke انھ اخذ مادة التاریخ الکبیر للبخاری فعمل منھا کتاب الجرح والتعدیل و نسبہ الی نفسہ۔
Yani ibn e hatim ne imam bukhari r.a ke kitab tareekh kabeer se sara mada le kr apni kitab aljirh waltadeel tayar ke he aur is kitab ko apni trf mansoob kya he, phir khateeb likhty hain ومن العجب ان ابن ابی حاتم اغار علی کتاب البخاری ونقلہ الی کتابہ فی الجرح والتعدیل yani ajeeb baat he ke ibn abi hatim ne bukhari ke kitab pr daka dala aur in ko apni kitab aljrah waltadeel main naqal kya he.
Aur lutf ke baat ye he ke bukhari ke tareekh kabeer main jin isma ka zikar he in ko akhta kya aur in ke bary main apne baap abu hatim aur imam abu zura se maloomat hasil kr ke phir imam bukhari r.a pr aitraaz kya aur in ke ghaltyun ko jama kya, aur apni in tamam harktun pr kisi trha ka koi uzar b paish nahin kya.(الموضح للخطیب ص ۷، ۸ ازالخطیب واثرہ ص ۳۵۸﴾
Jis ke dayanat o amanat ka ye haal ho wo khud kitna bara majrooh ho ga aur in ke jirah kisi ke bary main kab qabal e qabool ho ge, afsos aise majrooh aur gair siqa aur gair aamin logun ko b hosla hota he ke wo imam abu hanifa r.a jaise imam fiqa o hadees pr zuban taan daraz krein aur in ko majrooh qarar dain jin kea amanat o dayanat aur imamat o idalat mashoor e zamana he jin ka ilm aqtar e alam main phaila hua he aur jamhoor ne jis ko apna muqtada banaya he.
Imam abu hanifa r.a ke shaan main sab se zayada bakwas krne main jis shakhsyat ko boht zayada shohrat hasil hui he, wo khateeb Baghdadi hain.
Unhun ne apni tareekh ke 13ween jild main hazrat imam azam aur in ke talamza ke burayun ka zikar krne main bari daraz nafsi se kaam lya he in ke tareekh main sab se taweel tarjuma hazrat imam abu hanifa r.a ka he page 323 se le kr 454 tak yani 100 pages se b zayad main ye tarjuma phaila hua he shuru main aaima deen se imam abu hanifa r.a ke bary main toseeq aur tareef ke kalmaat naqal kye phir in ke qalam ka rukh hazrat imam abu hanifa r.a ke burayi bayan krne ke trf jo mura to is waqt ruka jab in ke tarkash ka aakhri teer is khawab pr khatam hua, main nazreen ke ibrat aur khateeb ke imam abu hanifa r.a se jo bugz o adawat rahi he is ko batlane ke lye yahan wo khwab naqal krta hoon khateeb apni sanad se basher bin abi alazhar ka ye khawab naqal krty hain, basher se ye khawab sun’ne waly hazrat ibn almadini hain, hazrat ibn almadini farmaty hain main ne basher bin abi alazhar se suna ke unhun ne kaha-
رایت فی المنام جنازة علیھا ثوب اسودو حولہ قیسون فقلت جنازةمن ھذہ فقالو جنازة ابی حنیفة حدثت ابا یوسف فقال لا تحدث بہ احدا﴿تاریخ بغداد ج ١۳ ص ۴۵۴﴾
Main ne khawab main daikh ke aik janaza he jis pr kala kapra pra hua he aur is kea as paas nasara ke ulma hain main ne logun se poocha ke ye kis ka janaza he to logun ne kaha ke ye abu hanifa ka janaza he basher kehty hain ke main ne is khawab ko abu yousaf se bayan kya to unhun ne kaha ke is ko kisi se bayan mat krna.
Faqeeq e milat fuqha e umat ke sardar imam azam ke bary main khateeb ke zehan main kitni gandagi bhari thi is ka andaza is khawab se nazreen lagayen jis pr khateeb ne imam azam ke tarjuma ko khatam kya he kon abu hanifa jin ke bary main mashoor morakh Muhammad bin ishaq bin nadeem apni fehrist main farmaty hain والعلم برٲ وبحرا و شرقا و غربا بعدا وقربا تدوینہ رضی اللہ عنہ ص ۲۹۹ فہرست ابن ندیم yani ilm bar o bahr mashriq o maghrib door aur nazdeek jitna b he ye sab imam abu hanifa r.a he ka mudawab krda he aur jin ke bary main hafiz ibn kaseer alshafai r.a farmaty hain.
الامام فقیہ العراق احد ائمة الاسلام والسادة الاعلام احدا وکان العلماء احد الائمةالاربعة واصحاب المذاھب المتبوعة۔ البدایہ ج ١۰ ص ١۰۷
Yani hazrat imam abu hanifa imam thy iraq ke faqeeh thy islam ke imamun main se aik thy aur oonchy darja ke sardarun main se aik thy ulma ke arkan main se aik rukan thy aaima arba main se aik thy aur in main se thy jin ke mazhab ke ittibah ke jati he ye aik shafai imam e waqt ke shahadat he kisi hanfi ke nahin.
Daktoor Muhammad bin altahan khateeb ke is harkat e nazeeba ke bary main farmaty hain kya wo riwayatein jin ko khateeb ne imam abu hanifa ke burai bayan krne main zikar ke hain aur jo taqreeban is tareekh ke 60 pages pr phaili hui hain kam thein ke kahteeb ko imam abu hanifa r.a ke musalib ke takmeel ke lye shaitani khawabun ka sahara laine ke lye majboor hona pra phir farmaty hain.
Hadees shareef main aaya he ke acha khawab to zikar kya jaye mgr bury khawab ka logun se tazkara na kya jaye aur bura khwab daikne wala sirf ye kre ke Allah ke zarye shaitan se panah mangy aur bayen janib teen dafa thook de ta ke is khawab ka nuqsan is ko na pohnchy.
To bil frz muhal agr ye khawab sacha he raha ho to agr khawab daikhne waly ne hadees ke mukhalfat ke thi to khateeb ko kya ho gaya tha ke is ko aam krne aur phailane ka karnama unhun ne anjam dya shayed khateeb ne is ko acha khawab samjha he isi lye is ko apni tareekh main zikar kya aur logun main aam kya is trha is ne Allah ke raza hasil krne aur sunnat ka sawab hasil krne ko socha.
Haqeeqat main khateeb ne imam abu hanifa r.a ka tarjuma is khawab pr khatam kr ke batla dya ke is ke dil main imam azam se kitna bughz bhara he. Jo shakhs itna gaya guzra ho jo is trha ka khawab b imam azam jaise jalil ul qadar azim almartabat shakhsyat ke bary main naqal krne se khuda ka khoof na khaye wo imam e azam ke bary main jitna b iftra kre kam he, agr khateeb main insaf pasandi ke zara b boo hoti to wo is khwab pr jis ko khud khateeb ne aur hafiz ibn abdul bar ne naqal kya he hazrat imam abu hanifa r.a ka tarjuma khatam krty, khateeb apni he sanad se mehmooya se naqal krty hain ke main ne Muhammad bin alhassan ko khawab main daikha main ne kaha kea p ke sath kya muamla hua to unhun ne kaha ke Allah ne mujhe se farmaya ke main ne tujhe ko ilm ka zarf is lye nahin banaya tha ke main tujhe ko saza doon main ne kaha abu yousaf pr kya guzri to unhun ne kaha ke mujh se ooper hain to main ne kaha ke abu hanifa r.a ke sath kya muamla hua to unhun ne farmaya ke wo abu yousaf se kai tabqaat ooper hain aur baaz riwayat main he ke wo aala elieen main hain.
Masalib e abi hanifa r.a bayan krne main khateeb Baghdadi ajeeb o ghareeb tazad ka shikaar hue hain yani imam abu hanifa r.a ke burayan bayan krne main unhun ne baishtar jaga inhein rawyun ka sahara lya he jin ke tazeef khud unhun ne ke he aur in ko naqabal e aitbaar qarar dya he, mgr yahi na qabal aitbaar log masalib e imam abu hanifa r.a bayan krty waqt khateeb ke nazdeek qabal e aitbaar ho gaye hain aur zaeef rawyun ke riwayatein khateeb ke nazdeek mehfooz riwayatein ban gaye hain.
Daktoor bin tahan farmaty hain.
کیف یصف الخطیب المثالب بالمحفظ وفی اسانید تلک الروایات رجال تکلم الخطیب نفسہ علیھم بالجرح والتضعیف فی کتاب التاریخ ذاتہ﴿ص ١۳۰۸ الخطیب واثرہ فی علوم الحدیث﴾
Yani khateeb masalib aur mataan wali riwaytun ko kis trha mehfooz batlaty hain jab ke in riwaytun ko unhun ne aise sanadun se bayan kya he jin main aisy log hain jin pr khud khateeb ne is kitab main jirah ke he aur in ko zaeef qarar dya he.
Phir farmaty hain jo shakhas imam abu hanifa r.a ke aaib jui o burai krne main aisy rawyun ke riwayatein zikar krta he jin pr wo khud kalam kr chukka he aur in ko zaeef qarar de chukka he aur phir inhein zaeef rawyun ke riwaytun ko wo mehfooz kahy aur in pr aitmaad krein wo shakhs khud apne he ko aitraaz o taan ka nishana banata he(page 1308)
Khateeb bhagdadi ke jab ye tareekh misar main chap rahi thi to is waqt ke misri hukumat ne jamia azhar ke ulma ke aik committee tashkeel de ke is tareekh main imam abu hanifa ke tazkra main khateeb ne jin riwaytun ke sahary imam abu hanifa ko majrooh o matoon krne ke koshish ke he in riwaytun ka jaiza lain aur in ke janch partal krein chunacha jab ulma azhar ne in riwaytun ka jayeza lya to in ka tabsara khateeb ke bary main ye tha.
Is kitab ka prhne wala ye mehsoos kre ga ke khateeb ne imam abu hanifa ko badnaam krne aur in ke qadar o manzalat ghatane main boht israaf se kaam lya he khateeb ne imam abu hanifa r.a ke burai bayan krne main jin riwaytun pr aitmaad kya he. Hum ne in sab ke chaan been ke to in sab riwaytun ko wahi aur kamzoor sanad wali paya ye riwaytein manvi toor pr aik doosry ke mutariz b hain, is main koi shak nahin ke mazhabi tasub ke baat he kuch aur hoti he khateeb ka mazhabi tasub in riwaytun main numayan he.
Boht se jaleel ul qadar aur zee martabat aalimun ne insaf pasandi se kaam lya he aur unhun ne imam e azam ke bhar poor tareef ke he aur boht se siqa ulma se imam e azam ke bary main aisy tareefi kalmaat manqool hain khateeb ke in jirhun ke dhajyaan ura daity hain jin ko khateeb ne mehfooz kya he, agdr tm in ulma ke batun ko jan’na chahty ho to hafiz ibn abdul bar ke alintiqa khwarzimi ke jame ul masaneed hafiz zahbi ke tazkra tul hufaz malak muazim ke alsehm al khateeb sayed murtaza zubaidi ke aljawahir almnfia wageera kitabun ka mutala kro.
Imam abu hanifa ke jalalat qadar zohad wara aur ilm main in ka darja tabyat ke umdagi kitab ullah aur sunnat e Rasool ullah ko in ka mazbooti se thamna ye batein mashoor e zamana hain, imam abu hanifa r.a ke wo sifaat hain jo in ke qabil e aitmaad shagirdun aur doosry siqa ahl ilm ke aik jamaat se batoor shohrat ke pohnchi hain, is lye ke hazrat abu hanifa r.a ke shaan ko khateeb ke ye zaeef aur kamzoor riwayatein bata nahin laga saktein hain daikho hafiz ibn abdul bar ne alintiqa main imam sufyan soori r.a se kya naqal kya he.
Imam soori r.a hazrat imam abu hanifa r.a ke bary main farmaty hain.
کان ابو حنیفة شدید الاخذ للعلم ذابا عن حرم اللہ ان تستحل باخذ بما صیح عندہ من الاحادیث التی کان یحملھا الثقات وبالاخر من فعل رسول اللہ صلی اللھ علیہ وسلم وبما ادرک علیہ علماء الکوفة ثم فتح قوم یغفر اللہ لنا ولھم ﴿حاشیہ تاریخ بغداد ص ۳١۹ ج ١۳﴾
Yani hazrat abu hanifa r.a boht zayada ilm hasil krne waly thy Allah ke hurmatun ke mudafyat krne waly thy ta ke usy halal na samajh lya jaye, wo unhein hadees ko ikhtyaar krty thy jo in ke nazdeek sahi hoti aur jisy siqa rawi riwayat krty, imam abu hanifa Huzoor صلی اللہ علیہ وسلم ke aakhri fail aur ulma e koofa ke jo tareeqy thy isi ko ikhtyaar krty thy phir b kuch logun ne imam pr taan o tashnee kya he, Allah hum ko aur in ko muaaf kre.
ooper ap prh chuky hain ke khateeb ne imam abu hanifa r.a ke aik dushman ke zuban se inhein imam sufyaan r.a se wo gandi baat naqal ke he ke islam main imam abu hanifa r.a se zayada manhoos koi paida nahin hua aur ap hafiz ibn abdul bar r.a se jis ka ilmi muqam sab ko maloom he ye b sun rahe hain ke imam abu hanifa r.a sunnat e Rasool صلی اللہ علیہ وسلم aur ap ke sahi ahdees ke boht harees thy aur ap ke mazhab o fiq ke bunyaad sahi hadees pr he, aur deeni gairat ka aalam ye tha ke Allah ne jis cheez ko haram kya he isy koi halal samaj le imam abu hanifa r.a is ko bardasht nahin kr sakty thy hasad o johal ke waja se jin logun ne aisy imam b taan o tashnee kya he wo in ka aisa bura amal he ke imam soori r.a in ke lye bakhshish ke dua krty hain.
Berhal in haqayaq se maloom hua ke humary jin dostun ne imam abu hanifa r.a pr aitraazat krne ke lye aur apni aaqbat kharat krne ke lye khateeb Baghdadi ka sahara lya he in ka aashiana boht he zayada shaakh e nazuk pr qayam he.
Ap khateeb ke tanaquz ke do aik misalain b mulahiza farmayen ta ke khateeb ne imam abu hanifa r.a ke masalib main jo riwayatein naqal ke hain in ke haqeeqat ap pr mazeed washgaaf ho,
1. Muhammad bin jabuya alnkhas ke riwayat se khateeb naqal krty hain ke imam wakeeh ne farmaya ke main ne sufyaan soori se suna wo keh rahe thy ke hum momin hain aur humary nazdeek sary ahl qibla momin hain, aur humra Allah ke yahan kya haal he hum ye nahin janty phir imam wakeeh farmaty hain ke imam abu hanifa r.a farmaty thy ke jo sufyaan ke qool ko ikhtiyaar kre ga wo humary nazdeek apni iman main shak krne wala ho ga, hum yahan b qatai toor pr iman waly hain aur Allah ke yahan b hum iman waly hain, imam wakeeh farmaty hain ke hum to sufyan ka qool ikhtyaar krty hain, imam abu hanifa r.a ke baat humary nazdeek jurat ke baat he.
Ye riwayat khateeb Muhammad bin habuya se naqal krty hain is ko abul abbas khazar kaha jata he is ke bary main khud khateeb ka ye bayan he ke ye naqabal aitbaar rawi he, khateeb ke is pr jirah in kalmaat se he.
کان منساھلا فیما یرویہ یحدث عن کناب لیس علیہ سماعہ
Yani ye shakhs hadees ke bayan krne main boht dheela dhaala tha ye in kitabun se b riwaytein bayan krta tha jo is ke suni hui na hoti thein aise beaitbaar shakhs se jis ke baiaitbaari pr khud khateeb shahadat mohaya kr rahe hain imam abu hanifa r.a ke burai main imam wakeeh jo imam ke qool pr fatwa daine waly mohadis thy ke zuban se imam ke shaan main burai naqal krty hain.
phir ye b daikhye ke imam abu hanifa r.a ka ye qool jo khateeb ke nigha main Allah ke shaan main jurat he, aain swab he, is lye ke apne iman ke bary main kisi ko agr zara b shak ho to wo pakka momin he kab shumar ho ga?
Allah pr iman ke sath shak ke kya gunjaish he aur yehi waja he ke hazrat sufyan soori r.a ne baad main is shak waly qool se ruju kr ke imam abu hanifa r.a ka qool ikhtyaar kr lya tha, jamya azhar ke ulma ke committee ne khawarzmi ke hawala se sufyan ke ruju wali baat is jaga pr apne hashia main naqal ke he, aur apne hashya main ye likha he ke ye qool tanha imam abu hanifa r.a ka nahin he balky boht se ulma isi ke qayal hain ke iman main shak ke gunjaish nahin he (page 371,372 jild 13)
Mutadid riwaytein khateeb ne haris bin umair ke sanad se riwayat ke hain, ye haris paky no ka jhoota tha, zahbi farmaty hain ke ibn e khuzaima ne is ko jhoota qarar dya he hakim ka bayan he ke ye jafar sadiq se mozu aur ghari hui riwaytein bayan krta tha, ibn e sadiq kehty hain ke siqa aur pukhta kaar logun se mozu riwaytein naqal krta tha.
Baaz riwaytein khateeb ne Muhammad bin Muhammad bagandi se riwayat ke hain jin ke bary main mohadseen farmaty hain ke ye shakhs boht zayada tadlees krne wala tha aur jo batein is ke suni hui nahin hoti thein is ko bayan krta tha ye hadeesun ka chor b tha yani doosrun ke hadees ko apni hadees batlata tha aur is ke riwayat krta tha, ibrahim asbihani is ko kazab kehty hain yani ye shakhs boht bara jhoota tha is ke bary main khud khateeb ne is trha ke jirhain naqal ke hain (1285) aisy kazabun ke riwayat ko khateeb imam abu hanifa r.a ke haq main mehfooz kehty hain.
Baaz riwayat main abad bin kaseer he jis ke bary main hafiz zahbi r.a farmaty hain siqa nahin tha aur na is ke koi haqeeqat thi. In riwayatun ke trf ishara kr ke jin main is trha ke kazab rawi hain diktoor Muhammad bin tahan farmaty hain ھکذا یکون المحفوظ وفی السند کذابون و غیر ثقات yani mehfooz riwayaat aise hoti hain jin ke sanad main is trha ke jhooty aur gair siqa ravi hoon (page 314)
Baaz riwayat ke sanadun main abdul salam bin abdul rehman wasbi aur shareek bin Abdullah jaise ravi hain jin ko khud khateeb ne majrooh aur zaeef qarar dya he (4838)
Shareek ne imam abu hanifa r.a pr ye iftira kya ke wo kehty thy ke namaz ka taluq deen se nahin he halan ke sahi riwayat main he ke imam abu hanifa r.a farmaty hain ke namaz iman ka juz nahin he yani aisa nahin k eke namaz chorne se aadmi ka iman he chala jaye aur wo kafir ho jaye agrcha namaz imam ke nazdeek shiryat ke aham arkaan main se he (daikho hashiya 375 , 276)
Aik riwayat khateeb ne ye naqal ke he ke imam abu hanifa r.a farmaty hain ke Hazrat abu baker r.a aur hazrat aadam a.s ka iman iblees ke iman ke trha he, is ke sanad main mehboob bin moosa alantaarki aur abu ishaq fazari he ye dono na qabal e aitbaar aur munkirul hadees ravi hain.
Hazrat imam abu hanifa ke bary main khateeb hr trha ke baat naqal krty hain chahe wo kitni he khilaaf e aqal kyun na ho aik adna darja ka musalman b wo baat nahin keh sakta jo imam abu hanifa r.a ke zuban se kazab rawyun ke sanad se khateeb ne naqal ke he kya khateeb ko itna pata b nahin he ke abu hanifa r.a ke nazdeek kisi b deeni hukam ka adna sa b istakhfaf bayes e kufr he aur is se in ke nazdeek insane daira islam se kharij ho jata he wo imam abu hanifa r.a Hazrat Abu Bakar r.a aur hazrat Aadam a.s ke iman ko iblees ke iman ke barabar qarar dain ge gharz khateeb jo kuch b na kr guzrain kuch tajub nahin he ke in ke dil main imam abu hanifa r.a ke khilaaf bughz bhara hua tha.
Baaz riwayatun ke sanadun main Muhammad bin moosa barbari he, jis ke bary main khud khateeb kehty hain ke is ko sirf 2 hadeesain yaad thein is main aik hadees alter he jis ke mozu hone pr mohadeseen ka ijma he daikho 1326.
Baaz riwayat ke sanad main Hassan bin hussain aldoma alnaal he jis ke bary main khateeb khud kehty hain ke is ne apna muamla khud he kharab kr rakha tha boht se wo batein jo is ke suni hui nahin thein in ko b is ne apni masmooaat main shamil kr lya tha zahbi farmaty hain ke yani is ne in ko ghar lya tha.
Khateeb ne aik harkat ye ke he ke imam abu hanifa r.a ko jahmi sabit krne pr zoor dya he aur is ke lye unhun ne amanat o dayanat ko bilkul he balaye taaq rakh kr hr trha ke ratab o yabas aur jhooti mangharat riwaytun ka zikar kya he. Jab ke khud khateeb he ne hazrat imam abu yousaf se imam abu hanifa r.a ka ye qool naqal kya he.
قال ابو حنیفہ صنفان من شر الناس بخر اسان الجھمیة والمشبھة yani hazrat imam abu hanifa r.a farmaty thy ke khurasaan ko do grough logun main sab se badtareen garooh he aik jhmi firqa aur doosra mushaba firqa, neez khateeb he abdul rehman hamani se naqal krty hain ke imam abu hanifa r.a jaham bin safwaan ko kafir kehty thy is ke bawajood khateeb ne imam abu hanifa r.a pr in ke shagird e rasheed imam abu yousaf ke wasta se khami hone ka ilzam thopa he goya khateeb ne sharam o haya ko bilkul he balaye taaq rakh dya he kya khateeb ko imam abu hanifa r.a ke kitab alfiqa ul akbar ka b mutalya krne ka moqa nahin mila tha jis main unhun ne fiqa jhamiya aur tmam batil firqun ka zabardast rad kya he.
albata yaad rahe ke irja ke do qisam he aik irja sunni aur doosri bidai , sunni irja ka matlab ye hota he ke aamal main kotahi se insane iman aur islam se nahin nikalta he, mgr is ko gunah hota he aur badai irja ye he ke aamal ko gunah aur swab se koi taluq nahin hota he , irja ke pehli qisam tmam ahlsunnat ka mazhab he.kahwa is ka bukhari jaise log zuban se iqrar na krein mgr amlan o aitqadan wo b is ke qayal hain kea mal ke na hone se iman nahin jata sanjeeda ulma e gair muqalideen ka b yehi mazhab he, hafiz ibrahim sialkoti tehrir farmaty hain baaz musanifeen ne imam abu hanifa r.a ko b rijal murjya main se shumar kya he halan ke aap ahlsunnat ke imam hain aur ap ke zindagi aala darja ke taqwa aur towaro pr guzri jis se kisi ko b inkar nahin tareekh ahlhadees page 56 agr amal main kotahi ke waja se aadmi ko iman se kharij qarar dya jaye jaisa ke kharjyun ka mazhab he to phir to koi musalaman momin kehlane ka mustahiq boht mushkil se ho ga islye ke amal main kotahi se koi mehfooz nahin
Aur doosri qisam yani amal ke kotahi se insane gunah gar b na ho ye ahl batil ka maslak he. Imam abu hanifa r.a pr irja ka ilzam rakhne waly is frq ko ya to samaj nahin paye hain ya samaj kr nadan banty hain, aur jis irja ke imam sahib qayal hain khwa mukha ka wohi irja in ke sar thopty hain.
Hafiz ibn abdul bar ne imam pr is trha ke tmam alzamaat ka inkar kr ke saaf saaf apni kitab alintiqa main likha he ke imam abu hanifa r.a ka maslak wohi tha jo ke tmam ahlsunnat waljamaat ka maslak tha.(alintiqa S 165)
Baaz batein to khateeb Baghdadi ke boht he ajeeb o ghareeb hain jin se in ke dayanat o siqahat sakht majrooh ho jati he, maslan unhun ne aik riwayat naqal ke he ke salam bin amar qazi ne bar sar member kaha ke لا رحم اللہ ابا حنیفة جانہ اول من زعم ان القرٲن مخلوق yani Allah imam abu hanifa r.a pr rehm na kre ye pehly shakhs thy jinhun ne quran ko makhlooq qarar dya, asal main ما رحم اللہ ابا حنیفة nahin tha balky ما رحم اللہ ابا فلان tha jaisa ke tareekh ibn e asakar main mojood he khateeb bhagdadi ke riwayat main is ko ما رحم اللھ ابا حنیفة bana dya gaya.khteeb ko kahan se maloom ho gaya ke ابا فلان wo abu hanifa r.a he hain phir ye ke mlal wo mazahib ke bayan main jitni kitabain likhi gaye hain sab main ye he ke quran ke makhlooq hone ka qool sab se pehly jaad bin dirham ne aijaad kya he, phir is mazhab ko jaham bin sufwaan ne khoob pheilaya isi waja se is firqa ke logun ko jhmya kaha jata he, phir is ko aagy brhane main basher bin gayas ka hath tha. Hafiz lakaai ne apni kitab sharah alsunah main likha he ke is main kisi ko ikhtilaaf nahin he ke ان اول من قال القرٲن مخلوق الجعد بن درھم فی سنة نیف و عشرین ومٲة yani sab se pehly alquran makhllq kehne wala jaad bin dirham he jis ne is qool ka 120 hijri main ikhtiraa kya( khateeb wa asruho fe uloom al hadees page 322) alquran makhlooq wali baat ko b mutadid sanadun se khateeb ne zikar kya he aur sab main naqabal e aitbaar rawi hain doctor mehmood tahan ne aik aik riwayat ke haqeeqat ko wazeh kr dya he ( daikho page 322)
In chand batun se tareekh e khateeb main mazkoor in tamam riwaytun ke haqeeqat wazeh ho jaty he jo imam abu hanifa r.a ke misalib ko bayan krti hain aur khabteeb ne jin ko maza le le kr 60 se zayada safaat main naqal kya he khateeb ke in riwaytun ke haqeeqat ko jan’ne ke lye jamia almulk alimam saood ke ustad sheikh mehmood altahaan ke kitab ka mutala kafi ho ga, neez agr kisi ko muyasar ho to tanib ul khateeb b daikh le allama zahid kosri ne aik aik riwayat ka bakhya udhair dya he, chunk e allama kosri ka naam sunty he gair muqalideen ko bukhaar aane lagta he, is waja se main ne un ke kitabun se kuch naqal nahin kya mgr haq ye he ke ye kitab tahqeeqat ka aik shahkaar he aur khateeb ke kitab ka is se behtr aur koi doosra jawab nahin he.
Afsos in he batil riwayatun ke sahary salafyat ke jaraseem main mubtala firqa aaj ke is door main imam abu hanifa r.a pr aitraaz krta he aur in ko islam se kharij qarar daita he in ko biddati batlata he in ke fiqa ko qayasaat aur rai ka majmooa qarar daita he, ye firqa apne sheesh mehl se hanafyat ke aahni qila pr bombari krne ka khwab daikhta he.
Khateeb ke dayanat ka haal to ye he ke imam abu hanifa r.a ke tareef main unhun ne jo riwayatein zikar ke hein is ko wo gair mehfooz qarar daity hain khwa is ke sanad kitni b mazboot ho, aur imam abu hanifa ke masalib ke riwaytun ko wo mehfooz qarar daity hain chahy in ke ravi kazab he kyun na hoon. Jab wo imam abu hanifa r.a ke munaqib wali riwayetein zikar krty hain to is ke rawyun pr b kalam krty hain aur jab in ke masalib wali riwaytein laty hain to khamoshi se guzar jaty hain aur ye nahin batlaty ke in riwaytun main flaan flaan ravi zaeef o kamzor aur gair siqa he maslan unhun ne ye riwayat zikar ke ke hazrat abu huraira r.a ne farmaya ke meri ummat main aik shakhs ho ga jis ka naam nauman ho ga aur is ke kunyat abu hanifa ho he wo meri ummat ka chiragh he wo meri ummat ka chiragh he.
Is riwayat ka zikar krne ke baad chunk e imam abu hanifa r.a ke is main tareef thi to khateeb is pr naqad krty hue farmaty hain ke ھو حدیث موضوع تفرد بروایتہ البورقی شرحنا فیما تقدم امرہ و بینا حالہ yani ye mozu riwayat he is ka riwayat krne wala tanha buwarqi he aur hum ne guzashta safaat main is ka haal bayan kr dya he (yani wo naqabal e aitbaar ravi he)
Is trha yahya bin maeen se poocha gaya ke kya sufyan soori ne imam abu hanifa se riwayat ke he to unhun ne kaha ke haan aur phir farmaya ke imam abu hanifa r.a hadees o fiqa main boht zayada sachy thy aur Allah ke deen ke bary main bary amanat daar thy to yahya bin maeen ke ye tareef khateeb ko pasand nahin aai aur unhun ne is riwayat pr is trha jirah k eke is ke sanad main ahmed bin atya he jo siqa nahin tha.
Mgr jab imam abu hanifa r.a ke masalib wali riwaytein zikar krty hain to khawa kitni b jhooti riwaytein hoon is ke kizb aur daroogh ke trf adna ishara b nahin krty hain kya isi ka naam dayanat o amanat he aur kya is ke baad b khateeb ke shakhsyat imam abu hanifa r.a ke haq main qabal e aitbaar ho sakti he? Nazreen is ka faisla khud kr sakty hain.
Ab aik baat arz krta hoon aur wo ye ke aaima hadees aur kabar ahl ilm ka ye faisla he ke jis ke imam hadees o fiqa main muslam ho aur jis pr ummat ka aam aitmad ho aur jis ka wara zohod o taqwa mashoor e zamana ho jis se kizb o daroogh goi ka kabi koi sabot na paya gaya ho is pr kisi ke b jirah khawa is waqt ka imam ul mohadiseen aur amir ul momineen fil hadees he kyn na ho maqbool nahin ho sakti aur is jirah ka koi aitbaar na ho ga. Hafiz ibn abdul bar isi baat ko is trha kehty hain.
والصحیح فی ھذا الباب من صحت عدالتہ وثبتت فی العلم امامتہ و وبائت ثقتہ وعناینہ بلعم لم یلتفت فیہ الی قول احد الا ان یاتی فی جرحتہ یبینة عادلة تصح بھا جرحتہ علی طریق الشھادات ﴿جامع بیان العلم﴾
Yani jirah o tadeel ke bary main sahi baat ye he ke jis ke idalat sahi toor pr sabit ho aur is ke imamat fil ilm sabit ho aur is ka siqa hona zahir ho aur ye maloom ho ke is ke ilm ke trf tawajoo rahi he is ke bary main kisi ke qool ka aitbaar na ho ga ila ye ke wo shakhs koi sahi jirah paish kre jis se is shakhs ka majrooh hona shahadat ke tareeq pr sabit ho jaye, yani is ka qool sharai shahadat ke mayar pr poora utry.
Phir hafiz ibn abdul bar farmaty hain.
لا یقبل فیمن اتخذہ جمھور من المسلمین اماما فی الدین قول احد من الطاعنین
Yani jamhoor muslimeen ne jis ko deen main apna imam banaya ho is ke bary main tana krne waloon ke koi baat qabal qabool na ho ge.
Daktoor tahan hafiz ibn abdul bar ka ye kalam naqal kr ke farmaty hain
فا بوحنیفة الذی ثبتت فی الدین امامتھ واشتھرت بین المسلمین عدالتہ وامانتہ وانتشر فی الاقطار علمہ ونزاھة واتبع فقھہ اکثر المسلمین علی مدی القرون الی ھذا الیوم لا یقبل فیہ قول احد من الطعنین ولا یلتفت الی حسد الحاسدین﴿ص ۳۴١ خطیب و اثرہ﴾
To imam abu hanifa r.a jin ke imamat deen main sabit he aur jin ke idalat o amanat musalmanun ke darmayan mashoor he aur jin ka ilm dunya main phaila ha he aur jin ke fiqa ke pairvi krne waly sadyun se aaj tak musalmanun ka adsriti tabqa raha he pas is jaise imam ke bary main kisi ke b jirah qabool nahin ke jaye ge aur na hasidoon ke hasad ke trf mutwajo hua jaye ga.
Khateeb ke bary main daktoor tahan apni kitab ke aakhar main likhty hain balky isi pr apni kitab ko khatam krty hain.
Khateeb ne imam abu hanifa r.a ke bary main jin ke imamat pr musalmanun ka ijma he is imam ke bary main tamam ratab o yabas ko jama kr dya he baishak wo is bary main khata kaar hain wo is bary main insaf ke rasta se haty hue aur tasub ke rah ikhtyaar krne waly hain khateeb ne imam abu hanifa r.a ke bary main in ke aaib jui ke lye jo riwaytein naqal ke hain sab ke sab wahi aur kamzoor sanadun wali hain (page 491)
Aldaktoor tahan ye aik gair hanfi aalim hain is waja se in ke khayalaat ko bari ahmyat he unhun ne jamia azhar se khateeb bagdadi pr PHD ke he in ke PHD ka yehi maqala jo jamia azhar ke do fazil asatza ke nigrani main tayyar hua, 500 safaat se zayada aik zakheem kitab alkhateeb albaghdadi wa asruhoo fi uloom al hadees ke naam se shaya hui he. Phir jamia almulk alimam riaz main ustad rahe hain khateeb ke bary main itni mohqiq o mufasil kitab mery ilm main koi doosri nahin he.
Nazreen is ko b dehaan main rakhain ke khateeb ke qalam ka nishana sirf imam abu hanifa r.a he nahin bany hain balky akabir e umat aur ajila fuqha o mohadiseen in ke qalam ka nishana bany hain balky in ke qalam se kam he fuzlaye ummat mehfooz rahe hian, imam malik r.a ko khateeb ne qaleel ul hifz qarar dya he, imam Hassan basri r.a aur imam ibne seerein r.a ko qadrya firqa main shumar kya he, malik bin dinaar r.a ko zaeef qarar dya he sibt ibn e jozi r.a farmaty hain.
لم یسلم منھ الا القلیل yani khateeb ke qalam se boht he kam log mehfooz rahe hain, khateeb hanabla ke b sakht dushman rahe hain, apni is tareekh main hanabla ulma o mohadiseen ka jis andaz main zikar kya he is ka andaza is kitab ke mutala se ho ga.
Aab aakhar main apni baat khatam krne se pehly in gair muqalidun se main arz krna chahta hoon jo khateeb Baghdadi ke imam abu hanifa r.a ke bary main hr ratab o yabas riwaytun aur qisun ko bari wusat zarfi se qabool krty hain aur in jhooti batun se apna zamir roshan krty aur apne iman aur deen dari jo jala daity hain, main in se ye arz krna chahta hoon ke khateeb Baghdadi ke qalam se imam bukhari r.a ke shakhsyat sakht majrooh ho gai he aur in ke hafza aur tareekh main inki maharat aur tabkhar ke jo qisy mash,hoor hain sab pr pani phir gaya he barah e karam gair muqalideen haq o dayanat aur insaf ke sath kabi is ke trf b tawajo farmayen.
واللہ الحمد الا و ٲخرا وصلی اللہ علی النبی الا می الف الف تحیة وسلام۔

 

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