BARR-E-SAGHEER (HIND) ME HADITH KI AAMAD

Bismillaa hir Rahmaa nir Raheem

BARR-E-SAGHEER (HIND) ME AHLUL HADITH KI AAMAD

Is par kuch likhne se pahle ye zarurat mahsoos hoti hai ke is mauzu(topic) par DEOBANDI maktab e fikar ka kya kahna hai...

Maulana asad madni deobandi farmate hain:-" barre sagheer ki aalmi wa shikaafati taareekh se mamooli waqeyaat rakhne waale bhi jaante hai ke "92 hijri" me iraq ke governor ke huqm par islami fauj MUHAMMAD BIN QASIM Ki sarparasti me SINDH pahunchi aur 3 saal jedo jehad ke nateeje me "95 hijri" me sindh ka poora ilaaqa islam ke zer e nigra me aa gaya, chunke un hazraat ka talluq iraaq se tha, isliye iraq "fiqh" hi ke haamil they, us waqt se aaj tak hamesha sindh iraaqi madarsah fikr aur fiqah hanafi ka bol bola raha hai, uske baad 4th sadi hijri me " MEHMUD GHAZNAWI" ne lahore aur uske mazafaat ko apni qalam ru me daakhil karke islami hukumat ko sindh se lahore tak wasi(expand) kar diya , baad 589 hijri me Sultan ghauri ke zamaana me islami saltunate delhi tak wasi ho gayi aur us waqt se 1273 hijri tak poore hind me musalmano hi ki huqumat rahi, is taweel muddat ki taareekh padh jaayen, hanafi hukmaran ke elawa koi aur hukmaran aap ko nahi milega"

( aqtabas khubba sadaarat maulana asad madni deobandi, khususi shumarah haft rozah 11/5/2001)

ab ham zaroori samjhte hain ki iska khulasa ho ki is tahrir me kahan tak sach aur jhoot chhupa hai

maulana asad madni deobandi ke mazkoorah bayan ki sadaqat aur ilmi haisiyat jaanne ke liye, neeche diye gaye umoor ko ghaur se padhen

1- imam abu hanifa ki paidaish(birth) 80 hijri me hui,

maulana asad madni ke mutabik muhammad bin qasim 92 hijri me apni fauj ke saath hindustan tashreef laaye, yaani us waqt imam abu hanifa ki umar(age) 12 saal thi,

kya us waqt hanafi fiqah wa maslak tashkeel paakar raaij ho chuka tha??

Khud hanafion ki kitab "seeratul noman" ne Hanafi maslak ki tashkeel 120 hijri bataayi hai, jab ke shah waliullah aur deegar ahle ilm wa tahqeeq ne aimma arba ki taqleed ke riwaaj ka daur 4th sadi hijri me bataaya gaya hai, yani 400 saal baad...

Maulana madni ko aitraaf hai ke hanafi madarsah fikr wa maslak ka talluq makka wa madeena se nahi,

shahab e wahi(sws) aur aapke jaan nisaar unka amoomi markaz iraaq tha ya hejaz ??

A)- iraaq se toh rafziyat, kharjiyat, qadariyat jaise fitne uthe, mukhtar sakfi jaise jhoote kazzab paida hue jinhone nubuwwat ka dawa kiya, aur aap(sws) ki pesangoi(prophecy) ke mutabik fitno ki sar zameen hai !!!

B)- Muhammad bin qasim se pahle bhi musalman hindustan aaye, kam o besh 20 sahaba kiram ke naam taareekh me mahfooz hain jo hindustan tashreef laaye....

( ghazi azeez ki kitab mulaheza farmaye, nez muhaddis maulana mauhammad rayees nadwi ki ki kitab " zameer ka bahraan" page 138 unwaan ahad farooqui me fatah Sindh wa hind aur uske qabl ke chand page mulaheza farmaayen, jinme ghazwa e hind se mutaallik bashaarat nabwi(sws) ka zikr hai aur sahaba kiram ka hindustan aane ka shauq aur hindustan tashreef laane ke hawaalaat mazkoor hain )

kya we bhi hanafi madarsa fikr ke haamil they ?

Jabke us waqt imam abu hanifa rh paida bhi nahi hue they !!!

Mashoor arab siyaah bashaari muqaddasi jo 375 hijri me hindustan aaya tha,

apni kitab " ahsanul taqaseem fi ma'rfatah al qaleem" me sindh ke mashoor shaher mansoorah ke haal me likhta hai

" yahan ke zimmi(non muslim) but parast log hain, aur musalmano me aksar AHLE HADITH hai"

(ham ahle hadith kyon hain ? Page no 56, ba'hawala tareekh sindh jild 2 page 124)

mazkoorah dalail se ek page pahle sahab e kitab " ham ahle hadith kyon hain" ki tasreeh nihaayat mufeed hai.. Mulahez ho..

Allama abu mansoor abdul qaahir bin tahir tameemi al baghdadi (429 hijri) likhte Hain:

" yani ye baad bilkul saaf hai ke room(rome), zazeerah sham(syria), aur azarbaijaan ki sarhadon ke tamam musalman baashinde mazhab AHLE HADITH par kaam zan hain, aur isi tarah Africa, andulus(spain), aur baher maghrib aur saahil yemen ki tamam sarhadon ke musalman bashinde bhi AHLE HADITH hi hain, lekin maawara un nahar ki sarhadon jo turkey aur china ke saamne hai (wahan ke baashinde) do fareeq hain, ya toh shafiyyah hain ya ahnaaf, aur ye tamaam (ahle hadith, shafiya, ahnaaf) qadariyyah aur ahle bidat par laanat karte hain "

(ba'hawal usooluddeen page 317)

waajeh ho ke mashoor mawarrikh e islam abul falah abdul haiy bin hammad (1089 hijri) farmate hain :-" azar baijaan ko hz mugheerah bin shoibah ne 22 hijri me fatah kiya, tarablus ko hazra amr bin al aas ne bhi 22 hijri me fatah kiya"

(ba'hawala sazraat ul zahab fi akhbaar man zahab jild 1 page 32)

" aqleem andulus(spain) ko hz moosa bin Naseer ke khaadim taariq bin ziyad rh ne 92 hijri me fatah kiya"

(ba'hawala shuzraat ul mazhab jild 1 page 99)

"aqleem africa ko hz abdullah bin saad ra ne 27 hijri me fatah kiya"

(shuzraat al mazhab jild 1 page 36)

"damishq(damaskus) shaam ko hz abu ubaida ra aur hz khalid bin waleed ra ne 14 hijri me fatah kiya"

( sazraat ul mazhab jild 1 page 26)

iske baad haasil qalaam ke unwaan par likhte hain:-" isse saaf zahir hai ke mazkoorah bila tamaam ilaaqe sahaba kiram ra ke haathon pahli sadi hijri me fatah ho chuke they, un ilaaqon me mazhab AHLE HADITH ka charchah bhi unhi faateheen sahaba kiram ra ki mahnat ka nateeja tha, sahaba kiram ne un ilaaqon me wahi mazhab (ahle hadith) pahlaaya jo unhone nabi e rahmat imam ul ambiya hz muhammad (sws) se seekha tha, nez ye bhi roz roshan ki tarah saaf hai ke mazhab e AHLE HADITH , shafiya aur hanafiya ke elawa ek mustaqal maktab e fikr hai "

(ham ahle Hadith kyoun hai ? Page no 55-56)

mazkoorah dono hawalon se ye dawa ghalat saabit huwa ke ahle hadith baad ki paidawaar hain,

nez maulana asad madni deobandi ka dawa bhi baatil huwa ke hindustan me islam ki ibteda iraq madarsa fikr se hui...

Maulana madni ghaur farmaayen ke muhammad bin qasim rh ko kashi ki zarurat kyon padhi ??

Tareekh bataati hai ke musalmaan taajiron ko hindustani hukumat pareshaan karti, tax lagaati aur giraftaar karti thi, nez ye bhi manqool hai ke junoobi hind ki baaz muslim bewaaon ko hindustani hukumat ne rok liya tha, mazkoorah fauj kashi ka yahi sabab(wajah) bani,

goya musalman taajiron aur afraad hindustan me pahle pahle se they, jinki bewaain thin, kya ye sab iraaqi madarsa e fikr ke haamil they ?

Muhammad bin qasim rh ki fauj kashi ke waqt imam abu hanifa daur taalib e ilmi ka tha,

deegar aimma (imam shafai, malik, hambal) toh paida bhi nahi huwe they, us waqt Taqleed ka riwaj wa ghumaan bhi na tha, jo musalman they sabke sab mutabbe kitab wa sunnat they, usi ke daee wa muballigh they, ba'alfaz deegar sirf AHLE HADITH they, aur tareekh kaar ne saraahat farmayi hai ke hindustan me bhi shuruaati 3 ya 3+1/2 sadi yani 350 saal me AHLE HADITHON ka ghalbah tha...

Maulana madni ne mehmud ghaznawi aur muhammad ghuri ko fiqh hanafi ka paaband bataaya hai, jab ke is baat par ikhtelaaf hai aur kam se kam mehmud ghaznawi ke mutaallik to ye amr saath hai ke wah ahle hadith nahi they

qazi muhammad aslam likhte hain:-" mehmud ghaznawi ke baare me ye mashoor hai ke wah hanafi nahi tha, jaisa ke shahab e tareekh farastah ka bhi yahi khyaal hai, balke wah khaalis kitab wa sunnat ka alambardaar tha"

(tahreek ahle hadith, tareekh ke aine me page 141)

qazi aslam ne mazkoorah ibaarat ke baad iran, turkistaan, mawar un nahar wagerah se aane waale faateheen ka hanafi maslak Hona bataya hai, unme ghauri khaandaan bhi they,

lekin jahan tak sahabuddeen muhammad ghauri ka talluq hai unke mutaallik muwarrikheen e islam akbar shah najeebabaadi likhte hain:

" isi ka nateeja tha ke sultan sahabuddeen ghauri aur uska bada bhai dono kitab wa sunnat ke muttabe aur paaband they"

(tareekh zawaal e millat islamiya page 131)

ek page pahle ghaznawi khaandaan ke zamaane ke hindustan ka zikr hai,

darmiyan ki ye ibarat mulaheza farmaayen

" usi zamaana yani 5wi sadi ke shuru me fiqah hanafi ki sabse pahli kitab qudoori ahmad bin muhammad bin ahamad baghdadi ne likhi, ( muhaqqieen san taaleef 328 hijri bataate hain) lekin hindustan aur punjab abhi tak fiqhi iktelaafaat se be khabar tha"

(tareekh zawaal e millat islamiya page 130)

maulana madni ne dawa kiya hai ke:-" 589 hijri me sultan ghuri ke zamaane me islami sultanate delhi tak wasi hogayi aur us waqt se lekar 1273 hijri tak poore Hind me musalmanon hi ki huqumat rahi, is taweel muddat ki taareekh padh jaaye hanafi hukmaraano ke elawa koi aur hukmaran nahi milega"

" hanfi ke elawa koi aur hukmaran nahi milega"

ye jumla saraasar hath dharmi hai ya phir taareekh(history) se na aashnaayi

ye durust hai ke aksar hukmaran aise hi they, aur ye baat qaabil e fakhr nahi qaabil e afsos hai,

maulana madni jise ba'taur fakhr bayaan kar rahe hain wah hindustaani tareekh ka almiyah hai....

Balke ye zikr karna chahiye ke hanafi hukmaraani ke zamaane me rasoollullah(sws) ki sunnat wa hadith ka riwaaj farogh na ho saka ( har daur me ahle haq wa muhaddiseen maujood rahe)...

Akbar shah najeeba baadi ki tareekh zawaal padhiye toh hindustan me hadith ki bechaargi aur jahal taqleed ke ghalbe se musalmaano ko hone waale taareekhi nuksaanaat ka andaaza lagaaya ja sakta hai...

Maulana madni se sawaal hai

" hanafi hukmarano ke elawa koi nahi Milega"

ke daawe se kya raafziyat se taal meil ka aitraaf kiya ja raha hai ??

Hindustan ki baaz riyaasaton ke raafzi hukmaraan (aur bataya jaata hai ke humayun bhi raafziyat ki taraf maiel tha) kiya shia hone ke saath hanafi bhi they ??

Akbar shah najeeba badi likhte hain:-" aakhar badshah akbar ki la'mazhabi, musalmano ki aam jihaalat, umra e darbaar ki khaah talbi wa shah parasti ne ek naya mazhab 985 hijri me jaari karaaya, jisa ka naam DEEN E ILAAHI rakha gaya"

(tareekh zawaal page 148-149)

deen e ilaahi ke saaye me islami ahkaamaat ki kis tarah mitti paleed ki gayi taareekh me mahfooz hai.....

Kya maulana madni akbar ke is kaarnaame ko " HANAFI KAARNAAMA" tasleem karte hain ??

Akbar shah najeeba badi 8wi sadi hijri ke hindustan ki tasweer pesh karte hue likhte hain:

" hindustan ka islam abhi tak khuraasan(persia) hi ke islam ka ek bigda hua ashk tha, yahan na iraq wa shaam wa hejaz ke Aalim e deen aur muballgheen kitab wa sunnat ko aane ka mauqa mila tha, aur na samarkand wa bukhaara ke ulema ka yahan ghuzar huwa tha...... Jo musalmaan hindustan me faatihaana haisiyat se daakhil hokar haakimaana zindagi basar kar rahe they wah KHUD ILM HADITH SE NA'WAQIF aur deeni maalumaat me bilkul adhure they, jo hindustani naye muslim (converted) they , wah aajkal ke agra, mathura ki taraf rahne waale makaano ki tarah musalmaan toh they magar haqiqat islam aur taalimaat islamiyah se be'khabar they, isliye ke quran wa hadith ke seekhne, padhne aur samjhne ki zarurat wa ahmiyat se toh khuraasani, afghaani musalman bhi abhi tak na samjh they,..... Us zamaane ke hindustani musalmaano ki mazhabi haalat ka andaaza karne ke liye ek misri (egyptian) aalim shamshuddeen turk 708 hijri me sultan ala uddeen khilji ke ahad par aaye they,

ziya barni ki tahreer ka haasil matlab ba'taur khulaasa apne alfaaz me Darj karta hun jo is tarah hai

" ek be nazeer muhaddis aur aalim jinko shamsuddeen turk kahte they, misr(egypt) se hadith ki 400 kitaben le kar multaan aaye they, aur multaan se delhi jaane ka iraada rakhte they, unhone jab ye baat suni ke hindustan ka baadshah jama masjid me jumah ki namaz padhne nahi aata toh wah bahut ranjeedah hue aur shaher delhi ke halaat sun kar multaan hi se misr ki taraf waapas chale gaye... Wapas jaane se pahle unhone ek khat ya risaala likh kar sultan ala ud deen khilji baadshah delhi ke baad rawaana kiya usme likha tha:- main misr se delhi ka iraada karke chala tha ke delhi me qayaam karke ilm hadith ki ishaat delhi me karunga aur mahaz khuda (aur rasool) ki khusnoodi ke liye aaya tha ke logon ko ilm hadith ki taraf mutawajjah karke khyaanat pesha maulwion aur bad'diyaanat aalimon ki riwayaaton se nijaat dilwaaun, lekin chunke aap khud hi namaz nahi padhte aur namaz jumah Bhi ada nahi karte, lihaaza main multan hi se wapas ja raha hun, maine suna hai ke aapke shaher me hadith e nabwi par koi amal nahi karta, main hairaan hun ke wah shaher jis me hadith nabawi hote hue dusre logon ki riwayaton par amal karte hai tabaah kyon nahi ho jaata, aur azaab e ilaahi us par kynn naazil nahi hota, maine suna hai ke aapke shaher me siyah wa bad'bakht maulwi fatawe aur na'maqool riwayaton ki kitaaben khole hue masjidon me baithe rahte hain, musalmaano ke haq ko bhi baatil karte aur khud bhi ghaarat hote hain"

phir iske baad akbar shah najeeba badi farmate hain:-" sultan alauddeen ke zamaane me kitab wa sunnat ki ishaat ka koi intezaam hindustan me na huwa aur mazkoorah be'ilm afghani wa khorasani baap daada ki maraasim aur chand door azkaar aur be'haasil fiqhi maslon aur jaahilaana fatawon ki waaqfiyat ka naam ilm e deen aur hinduon, aatish paraston aur musalmanon ki rasmon ke Majmuon ki hifaazat karne waale maraasim paraston ka naam ulema e deen raha, agar ittefaaqan khuda ka koi nek banda faham wa faraasat aur kitab wa sunnat ki taraf tawajjoh dilaata toh wah ulema e soo aur bad'mazhab logon me shumaar hokar ruswa hota aur jaahil baadshahon ki taaqat iske kuchal daalne aur aaba parast maulwion ka asar uske zaleel karne par musta'ad nazar aata"

(tareekh zawaal millat islamiyyah page 127-139)

kya maulana asad madni aise hi hukmarano par fakhr kar rahe hain ??

Aur aisa bol kar unhi hukmarano ki sunnat ko zinda karna chahte hain ??

8wi sadi me sultan muhammad tughlak ne takht nasheeni ke baad kitab wa sunnat ki ishaat ka hatta la'makaan ehtemaam kiya, wah khud bhi muttabe kitab wa sunnat tha,

akbar shah najeeba baadi uske kaarnaamon ka mukhtasar zikr karke farmate hai:-" us ba'khuda aur roshan khyaal aur muttabe kitab wa sunnat sultan ne jab shirkiya wa bidatiyah Maraasim ke khilaaf koshihen ki toh tamaam aalim numa jaahil aur muslim numa bad'deen log uski mukhaalifat par kamar bastah ho gaye, aur us sabse bahtar sultaan ko badnaam karne aur uske tamaam bane hue kaamon ko bigaadne ke liye maraasim parasat subehdaaron, aaba parast molvion aur nalayeq munshion ne mutaffiq hokar aur bahut se khaankaah nasheeno ko bhi apni shaazish me shareek karke sindh ke registaan(desert) me uska aur uski aulaad ka khaatma kiya aur uske roshan khayaal aur wazeer ko delhi ke qareeb bedardi se qatal karke itminaan ka saans liya"

(iska nateeja aur tafseel jaanne ke liye dekhiye tareekh zawaal page 140-142, aur kitab " ainah haqeeqiyat nama" akbar shah najeeba baadi)

yani muhammad bin tughlak hanafi hukmaran nahi they, unke khilaaf baghaawat hui, jaise ki aaj ke hanafi ulema ahle hadithon ke liye aidi choti ka zor lagaaye hain.... Taake sunnat e rasool ka bol baala na ho sake, aur Aaba wa akaabir parasti ka kaarobaar jaari rahe,

us waqt bhi muqallideen aur soofiya ko ishaat kitab wa sunnat bardaasht nahi hui aur aaj bhi unko ye dawat bardaasht nahi....

Isme koi shaq wa shubah nahi ke hindustan ke aksar hukmaran hanafi rahe ( kaise rahe aur kya asaraat rahe uska andaaza acchi tarah lagaaya ja sakta hai), aur ye bhi ek haqiqat hai ke unke darbaaron me aise ulema aur giroh ko taqarrub akhtiyaar haasil rahe, jaise maulana asad madni hain, aur jaise unhone INDIAN CONGRESS ki baargaah ya darbaar me khushnoodi haasil rahi hai,...

Muhaqqiqeen ke mutabik hanafiyat ka parchaar hukumaton ke zariye huwa ( daleelon aur daawat ke zariye nahi)........... AUR YAHI AFSOS KI BAAT HAI
Posted by MD.UMAIR SALAFI at Saturday, February 25, 2012