Tafseer Surah al-Feel Part 3

Tafseer Surah al-Feel Part 3


Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah

Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli

As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu

Pichle do hafton se hum Surah al-Feel ki tafseer sunn rahe hain, aur aaj In Sha Allah Surah Al Feel se matalliq kuch analysis hain, uss par nazar daalenge. Aaj ke session ko teen hisson me takhseem kiya hai;

  • Quran ka Tarjuma Aqal ki bina par
  • Hume kya karna chahiye?
  • Munkireen-e-Hadith ka bayan

Quran ka Tarjuma Aqal ki bina par

Dr. Israr Ahmed saheb ne, iss topic ko kaafi detail me samjhaya hain, Surah al-Feel aur Surah Quraish ki tafseer me, youtube par ye video maujood hai. Hum yahan par kisi ka naam liye baghair baat karenge, kyun ke, hume koi haq nahi hai ke, hum kisi ko bhi judge kare. Lekin, kyun ke, ye Quran ka mamela hai, aur uss ko samajhne aur samjhaane ka mamela hai, hum Quran ko aur deen ke kisi bhi mamele ko Quran ki iss ayat ki roshni me samajhne ki koshish karenge:

  • Surah an-Nisa ki 59wi ayat me Quran ka hukum hai ke,[1]

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

Aye logo jo iman laye ho, Allah ki aur Rasoolullah (صلى الله عليه وسلم) ki ita’at karo aur unn logon ki jo tum me sahib-e-Amr ho, ya sahib-e-hukumat ho, ya jo ikhtedaar me ho (log jin ki baat sunte ya maante hain), unn ki ita’at karo. Phir agar kisi mamele me tanaza ho jaye ya ikhtelaaf ho jaye, to uss mamele ko Allah aur uss ke Rasool ki taraf pher do, agar tum waqeyi, Allah par aur roz-e-aakhirat par iman rakhte ho, yehi sahih tareeq-e-kaar hai aur anjaam ke aitebaar se, nateeje ke aitebaar se bhi bohot mufeed hai, faide-mand hai, behtar hai.

  • Ab ye baat iss surah me iss liye aa rahi hai, kyun ke, kuch Quran ke tarjuma karne walon ne, ye soncha ke, ye chidiyon ka aana aur unn ka kankariyon ka maarna aur uss se Abraha ki fauj ka halak ho jaana, koi scientist ya scientific sonch rakhne wala iss ko qabool nahi kar sakta. Lehaza iss surah ka tarjuma, kuch iss tarah kiya gaya;
    • Aye Quraish, tumne dekha nahi, jo kiya tumhare Rabb ne haathi walon ke saath,
    • Kya uss ne, unn ki chaal ko bekaar nahi kar diya,
    • Aur bhej diye unn par parinde jhud ke jhund,
    • Tarmihim ko,…, parindon ki taraf nahi – balke,…, Quraish ki taraf kar ke – tarjuma kiya, “Tum maarte the unn ko kankariyan,…,”
  • Ab,…, yahan ye samjhaana chaha, ke Quraish kankariyan maar rahe the, aur Allah (سُبْحَانَهُ وَتَعَالَى) ne, Abraha ki fauj ke halakat ka mamela kar diya, ye ek khaas nazariya hai, maujezaat ko science ki roshni me samjhaane ka nazariya, har cheez ko rationalize kar do. Aqal uss ko maane to qabool karo, warna nahi.
  • Iss ka background, Dr. Israr Ahmed kehte hain ke, Indian Subcontinent par jab Angrez aye, to wo apne saath nayee taleem le aaye jiss me science bhi thi,
  • Aur science ke baare me tasawwur ye tha ke, ye to yaqeeni ilm hai, kyun ke jo laws of nature hain wo fixed hain, atal hai, iss me tabdeeli nahi ho sakti, ye 19wi sadi ke netonian physics ki baat ho rahi hai,
  • Ye jo elements zameen aur aasmaan me paye jaate hain, unn ke properties change nahi hote, ye permanent aur fixed hain,
    • Pani ki property hai ke wo apni satah ko barqarar rakhta hai, surface tension ki wajah se aur ye jo fitrat hai wo kabhi khatam hone wali nahi hai,
    • Aag ki property hai ke wo jala deti hai, jo cheez jalne ke qabil hogi, uss ko wo jala degi, aag ki ye khusoosiyat kabhi khatam nahi hogi,
    • Physical changes aur chemical changes ke qawaneen, ya laws jo hain, wo bhi mustaqil hain, permanent hain,
  • Ab ye jo science ka tasawwur saamne aya, aur materialistic ideology paida huwi, haqeeqi cheezen to wohi hain, jo hamare senses se hum unn ko mehsoos kar sakte hain, jo dekhi ja sake, suni ja sake, chakhi aur soongi ja sake, chhuwi aur mehsoos ki ja sake,
  • Iss ke nateeje me, Mojezaat ko materialistic nazariye se dekha jaane laga, jadeed zehan ko appeal karne ke liye.[2]
  • Iss kayenaat ke natural laws ke zariye, Quran ke unn muqamaat ko samjhaane lage, jo mojezaat se mutallaq hain, lehaza ye keh diya gaya ke;
    • Jinn,…, koi alaheda makhlooq nahi, balke akkhad aur jhagdaalu qism ke insaan, jin ki fitrat me ghussa hai, wo jinn hain. Quran kehta hai ke, jinno ko Allah ne aag se paida kiya, aur hum bhi kehte hain ke, ghusse se insaan aag-bagola ho gaya, lekin haqiqat me wo aag to nahi lagi, waise hi jo log zyada tar ghusse me rehte hain – aise logon ko Quran jinn keh raha hai.
    • Farishte bhi, koi wajood rakhne wali hastiyan nahi hain, balke, jo forces of nature hain, unn ko farishta kaha gaya hai.
    • Na to Jibraeel hai, na Mikaeel, jab poocha gaya ke,…, phir Quran kaise nazil huwa, to unhone kaha ke, ye khud Qalb-e-Muhammadi ne,…, Rasoolullah (صلى الله عليه وسلم) ke dil se Quran ka fawwara phoota hai – koi farishta warishta nahi hai,…, wahi laane wala.
    • Iss nazariye walon ne, iss surat me, (وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ) ka tarjuma kiya – tayran – koi parinda nahi, balke, jaisa Quran kehta hai, Ta’irukum ma’akum, ta’irun ka matlab nahoosat – Allah ne unn par nahoosat bhej di – aur wo nahoosat ki wajah se wo halaak ho gayee.
    • Parindon ka aana, aur unn ki choncho me aur panjon me kankariyon ka hona, aur unn se haathiyon ka halak hona,…, kaisa mumkin hai. Ye to anhoni baat hai,…, bilkul aqal me nahi aati.[3]
  • Doosri taraf Egypt me bhi, Syed Qutub ne, kisi aur aalim-e-deen ka hawala dete huwe, Surah al-Feel ki tafseer me likhte hain ke, ye parinde,…, birds nahi, balke, machhar ya makhhi jaise udhne wale – jo germ carriers hote hain, wo bheje gaye aur ussi se ye smallpox ki bimari Abraha ki fauj me phaili, jiss se wo halak huwe,[4]
  • Ye jo scientific rationalism ke zariye Quran ko samjhaane ka kaam, kuch ulama ne kiya, jin me kuch Indian Sub-continent me the aur kuch Egypt me the, hum unn par comment nahi karenge. Kyun ke, uss waqt ke halat kya the, aur kin mushkilon ka saamna unn ulama aur tarjuma karne walon ne kiya, iss ka andaza bhi hum nahi laga sakte. Aur iss ki tafseel me jana, aaj ke iss session me zaroori nahi,
  • Iss liye, shayed Allah (سُبْحَانَهُ وَتَعَالَى) ne apne nabi ki zuban se kehelwa diya ke, Amaal ka daromadaar niyyat par hai. To hum kisi ki niyyat par shak nahi karenge.
  • Ek aur tarjuma jo huwa, yehi rationalism ki chakkar me, jiss me kaha gaya ke,
    • Parinde to waise bhi lashkaron ke saath chalte hote hain, wo pathrao karne nahi, balke lashkar jab jung karta hai aur fauji halak ho jaate hain, to unn ke jism ke hisse khaane aaye the.
    • Parindo ko wahan iss liye nahi bheja gaya, ke wo fauj par hamla kare,
    • Balke iss aalim ka khayal ye hai ke, Quraish pahadon par iss liye nahi chadh gaye ke, wo Makkah ko defend nahi kar sakte the, balke iss liye ke wo ooper se fauj par hamla kar sake, wo kankariyan ye Quraish ke log phek rahe the.
  • Aise jo explanations the, jiss se classical ulama ko bohot wahshat huwi, science ke naam se ghabraane lage aur aise tarjuma karne walon ki mukhalifat huwi, ummat se kafi opposition mila, aur
  • Jo doosra kaam huwa wo, ek firqa ban gaya jo maujezon ka inkaar karte hain. Allah ki qudrat ko natural laws se limit kar diya gaya aur baaz log, iss par yaqeen kar liye – ek school of thought ban gaya.
  • To jo opposition huwa ulama ki taraf se, uss ka jo analysis hai, wo ye hai ke;
    • Lafz-e-Taa’ir ke maane to hain, Nahoosat ke, lekin Lafz-e-Tayr jab ata hai to wo parinde ko kehte hain, Tayr ka lafz – Nahoosat ke maane nahi deta.
    • Aur agar ye maane aate bhi, to uss ke liye lafz-e-Arsala nahi Anzala Quran me istemaal hona chahiye tha,…, kyun ke, iss ayat me Arsala ka lafz istemaal huwa hai, aur parindon ke jhud ke jhund aye hain, to parindo ke liye ye baat samajh me aati hai – Nahoosat ke liye nahi.
    • Waise hi phir doosri ayat ka kya karenge, jiss me kaha gaya ke, (تَرْمِيهِم بِحِجَارَةٍۢ مِّن سِجِّيل) wo to teer ki tarah ya bandooq ki goli ki tarah kankariyan pheki ja rahi thi, nahoosat aur bacteria ko kaise phekenge?
    • Israr Ahmed ne, ek point apne bayan me kaha ke, jo phrase Hijaratan min Sijjeel hai, kankariyan agar Quraish ke log phek rahe the, to koi insaan kitni zor se kankari phek sakta hai? Uss ka momentum itna to nahi ho sakta ke, wo logon ko aur haathiyon ko halak kar de.
    • Ye ho sakta hai ke, koi oonchi pahadi par chadh jaye aur fauj kisi tang mountain pass me se guzre aur unn par, ooper se bade-bade pathar ludkaye, to uss ke nateeje me kuch faujiyon ko nukhsaan ho sakta hai, lekin kankariyon ke maarne se koi asar nahi hoga.
    • Aur hathiyon ki fauj aise koi narrow mountain pass se nahi balke wadi-e-Muhassar me halak huwi, khule maidan me wo parindon ke zariye halak ki gayee.
  • Ye rational tarjuma agar koi karna chahe, to wo aisa hona chahiye ke Quran ki kisi bhi doosri ayaat se wo ikhtelaaf na kare.
  • Agar aisa ho raha hai, to phir samajh lena chahiye ke wo tarjuma ghalat hai. Kyun ke, Quran me, ba-zaat-e-khud koi ikhtelaaf nahi. Tarjumo me ya tarjumo ki wajah se ikhtilaaf ho sakta hai,

Hume kya karna chahiye?

Ye sab kuch hume kyun sunaya ja raha hai?

  • Kyun ke,…, ye nateeja hai, Ahadith se doori ka, jiss se hum ko bachna hai,
  • Rasoolullah (صلى الله عليه وسلم) ne farmaya, Allah (سُبْحَانَهُ وَتَعَالَى) Meri ummat ko gumraahi par jama nahi karega, Allah (سُبْحَانَهُ وَتَعَالَى) ki madad jamaát ke saath hai aur jo koi jamaát se deviate karega, wo dozak me daakhil hoga.[5]
  • To jo shaks, kisi bhi masle par ummat ke ijma ke khilaf koi kaam kare, to phir ye to gumrahi hai, jiss ki ittebah nahi ki ja sakti, warna anjaam bura hoga.
  • ya koi aisa raasta chunn le, jo hadith ka inkaar karta hai, to phir Surah an-Nisa ki jo ayat, iss dars ke shuru me humne suni, uss ke mutabiq hamara ye haq banta hai ke, aise raaste ko hum chhorrh de, kyun ke, Islam me do hi authorities hain, ek hai Quran, Doosre hai Hadith ya Allah ke Rasool ki sunnat.
  • Ye samajhna zaroori hai ke, Maujeza kya hai aur kaise hota hai?
    • Sab se pehle to ye hai ke, Science uss ilm ka naam hai jo law of nature ya qawaneen-e-qudrat ke mutalliq hai, jo daryaft ke zariye – inquiry ke zariye hasil hota hai.
    • Ye Qawaneen-e-Qudrat, ye jo natural laws hain, jaise, law of gravitation hai – zameen cheezon ko apni taraf kheenchti hai, ooper se koi cheez chhorrhe to wo zameen par girti hai,
    • Waise hi kashtiyon ka paani par chalna, ek natural law ke tehat hota hai, agar wazan zyada ho jaye to kashti doob jaati hai, kyun ke, wo natural law se zyada wazan humne daala. Aisi kayee aur misaalein di ja sakti hain.
    • Ye qawaneen, ye natural laws Allah (سُبْحَانَهُ وَتَعَالَى) ne banaye, ye qawaneen constant hain, permanent hai, mustaqil hain, inn me koi tabdeeli nahi kar sakta, lekin
    • Allah (سُبْحَانَهُ وَتَعَالَى) ki qudrat inn qawaneen ke ooper hai, kyun ke, Allah (سُبْحَانَهُ وَتَعَالَى) ko tamaam cheezon ka ilm hai, total ilm Allah ke paas hai.
    • Scientific inquiry, jo daryaft insaan cheezon ko karta hai, wo dheere dheere Allah (سُبْحَانَهُ وَتَعَالَى) insaan ko deta hai, kyun?
    • Kyun ke, Ayat-al-Kursi me aya hai ke, Uss ke ilm me se, koi le nahi sakta, jaan nahi sakta, siway Uss (Allah) ki ijazat ke. To jab Allah ki ijazat hogi tab hi wo ilm insaan ke liye khulega.
    • Qawaneen-e-qudrat kyun ke permanent hain, iss liye science possible hai, agar wo baar baar todhe jaate to science aur technology possible hi nahi hoti,
    • Maujeza jo hai wo qawaneen-e-qudrat, natural laws ke khilaf kaam hota hai, aur ye sirf aur sirf Allah (سُبْحَانَهُ وَتَعَالَى) kar sakte hain. Kyun ke, jaisa hamare ustaad kehte the ke, jo qanoon banata hai, wohi qanoon todh sakta hai. The law maker is the law breaker. Allah hi laws of nature ko todh sakta hai,
    • Musa (عَلَيْهِ ٱلسَّلَام) se kaha ke, apni walking stick, apna asa zameen par daalo, wo ek saamp bann gaya,
    • Allah (سُبْحَانَهُ وَتَعَالَى) ka mamela to “Kun fa yakoon” ka mamela hai, jab wo kehte hain ke, “Hoja, to wo hojaata hai”, waise hi Isa (عَلَيْهِ ٱلسَّلَام) ko bin baap ke paida kiya,[6]
    • Beshak Allah (سُبْحَانَهُ وَتَعَالَى) jo chaahte hain karte hain.[7]
    • Allah (سُبْحَانَهُ وَتَعَالَى) ko zariyon ki zaroorat nahi, wo kisi bhi cheez se kuch bhi bana sakte hain, kyun ke, khaaliq – wo hota hai jo kisi cheez se koi aur cheez banaye. Jaisa, aag se jinn ko banaya, mitti se insaan ko banaya, waghairah, waghairah.
    • Zameen aur Aasmaan ki badeshahi Allah ke liye hai, wo jo chaahta hai create karta hai, paida karta hai.[8]
    • Qawaneen-e-qudrat to iss liye banaye gaye hain ke, insaan ki zindagi iss duniya me mumkin ho sake, inn qawaneen ka koi aur istemaal nahi hai, ye qawaneen insaan ke liye bandish ho sakte hain, lekin iss bandish se paak hain Allah (سُبْحَانَهُ وَتَعَالَى).
    • Maujeze Allah ki qudrat ki nishani hote hain, taakey logon ke liye hujjat poori ho jaye.
    • Pichle nabiyon ke saath mamela aisa hota tha ke, jo maujeza qaum talab karti thi, wo maujeza nabi ke zariye Allah (سُبْحَانَهُ وَتَعَالَى) logon tak pahunchate the, dikhate the. Lekin Rasoolullah (صلى الله عليه وسلم) ka maujeza Quran hai, jo ta-qiyamat rehne wala hai.
    • Har daur me ye maujeza, Allah (سُبْحَانَهُ وَتَعَالَى) ki nishaniyon ko liye huwe, humare beech maujood raha hai, ab bhi hai aur aagay bhi rahega.
    • Ab kuch maujezon ko scientific explanation de sakte hain, aur baaz maujeze aise hain, jiss ka koi scientific explanation ho hi nahi sakta, aur ye Quran ka maujeza aaj aise aise scientific mazameen apne andar liye huwe hai, jo hum maukhe ke aitebaar se jab aisi scientific ayat ayengi to hum unn ko explain karenge, In Sha Allah.
  • To Surah al-Feel me jo parindon ka bheja jana, aur unn par kankariyon ka pekha jana, ye ek aisa maujeza tha, jaise Quran me Allah (سُبْحَانَهُ وَتَعَالَى) farmaate hain ke, baarish jo Allah ki Rehmat hai, uss se pehle khush-khabri le kar hawayen chalti hain. Theek ussi tarah Rehmatul-lil-alameen (صلى الله عليه وسلم) ke aane se pehle, ye ashaabul-Feel ka waqiya, wo khush-khabri tha, aap (صلى الله عليه وسلم) ki amad ka ailan tha.

Munkireen-e-Hadith ka bayan

To ye jo silsila shuru huwa tha, scientific rationalism ka, wo phir maujezon ke inkaar se convert ho gaya, ahadith ke inkaar me. Ahadith ka inkaar 19wi sadi se shuru huwa, jab baaz log, kitabein likhne lage,…, ahadith ki sadaqat ko, ahadith ki authenticity ko challenge karne lage. Inn ke inkaar ke wujuhaat, shak ki bina par the, wo kuch iss tarah hain;

  • Ahadith teesri sadi Hijri me likhe gaye, yani aap (صلى الله عليه وسلم) ke inteqaal ke 200 saal baad.
  • Ye aam taur par, sahaba ne aap (صلى الله عليه وسلم) se suna aur doosron tak zabani taur par pahunchaya, aur iss ki wajah se iss me bohot ghalatiyan hain.
  • aap (صلى الله عليه وسلم) ke zamane me ahadith nahi likhi gayee, kyun ke, ek hadith milti hai, jiss me aap (صلى الله عليه وسلم) ne mana kiya logon ko ahadith likhne se.[9]
  • To iss liye, ahadith kuch aur nahi, balke suni sunayee nanima ki kahaniyan aur gharelu qisse hain, jiss me log mann-ghadat baatein shamil kar liye hain.[10]
  • Iss ki wajah se Munkireen-e-Hadith ne Bukhari, Muslim, Tirmidhi, Ahmad Ibn Hanbal waghairah par ilzaam lagaya ke, inn ki wajah se ummat me ghalat cheezen phaili, aur inn logon ne mil kar ummat ko dhoka diya hai.[11]

Munkireen-e-Hadith ka fitna jab 1950’s me zor pakda, to Hyderabad me Osmania University ke, Islamic Studies ke Head of the Department huwa karte the, Maulana Manazir Ahsan Gilaani, jin ki mehnat ki wajah se, kuch aisa evidence jama huwa, jo iss baat ki daleel tha ke, ahadith ke sab se pehle likhne waale, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) khud the.

Manazir Ahsan Gilaani ke dalail ko base bana kar, unn ko buniyad bana kar, unn ke shagird, Dr. Hameedullah ne, ye kaam ko aagay badaya, aur unn ko dauraane tehqeeq me, bohot hi puraane ahadith ke collections mile, jo France, Turkey aur Germany ki libraries se baramad huwe. Inn purane collections ki bina par Munkireen-e-Hadith, jiss me orientalist scholars aur kuch nadan Musalman Ulama shamil the, in ahadith ke na maanne walon ko jawab diya gaya.[12]

Dr. Hamidullah ne jo dalail jama kiye, uss me;

  • Ye bataya gaya ke, Ahadith Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne aap (صلى الله عليه وسلم) ki zindagi me hi likhna shuru kar diya tha, taqreeban 14 aise ahadith ke collections Dr. Hamidullah ne dhoond nikaale, jo sahaba ne jama kiye the.[13]
    • Humne to,…, wo hadith ke baare me suna, jo mana karti hai ahadith likhne se, aur doosri taraf sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne aap (صلى الله عليه وسلم) ki zindagi me hi likhne lage,…, to kya sabaha ne aap (صلى الله عليه وسلم) se ijazat li thi,…, ya nahi? Agar nahi to phir kya majera hai?
    • Ahadith likhne ka hukum bhi aap (صلى الله عليه وسلم) ne hi diya aur iss ke kayee dalail maujood hain.[14]
    • Ye do ahkamaat koi contradictory statements nahi the, balke aap (صلى الله عليه وسلم) unn logon ko mana kiya tha, jo naye Musalman huwe the aur wo abhi Quran aur Hadith ke beech farq nahi jaante the, to ye Quran ko dilute hone se bachane ke liye, unn logon ko hukum kiya ke jab tak Quran yaad na ho jaye, Rasoolullah (صلى الله عليه وسلم) ko quote aur record nahi karenge.[15]
    • Unn logon ko ijazaat di gayee, jo Quran ko jaante the, aur farq kar sakte the, Nabi (صلى الله عليه وسلم) ki kahee huwi baaton aur Quran me,
    • Official documents ko chhorrh kar jo aap (صلى الله عليه وسلم) ne hukum diya tha, Madina ke City-State ko chalane ke liye, jaise constitution of Madina ya Madine ka Aayeen, Census of Madina – population ke records, Agreements ya muahede jo alag alag qabilon ke saath aap (صلى الله عليه وسلم) ne kiye the, khutoot jo aap (صلى الله عليه وسلم) ne likhe doosre mumalik ke badeshahon ko, Customs, Taxes aur Tariffs ke records waghairah likhe gaye, jo ahadith ka hissa to hai hi, balke aap (صلى الله عليه وسلم) ke khutbaat aur kahee huwi baaton ko bhi record kiya gaya.[16]
    • Inn me ek waqiya aisa bhi hai ke, kisi yemani sahabi (Abu Shah) ne hajjat-ul-wida ke maukhe par diye huwe khutbe ke baad, aap (صلى الله عليه وسلم) se darkhast ki, request ki ke, ye mere liye likh di jiye, aap (صلى الله عليه وسلم) ne hukum diya ke ye khutba Abu Shah ke liye likh diya jaye.[17]
    • Aisi kayee aur misaalein hain, jin ko bayan karne ka maukha nahi hai, lekin ek point jo khabil-e-ghaur hai, wo ye ke, Anas bin Malik jo hain wo Rasoolullah (صلى الله عليه وسلم) ki khidmat kiya karte the, aur wo aap (صلى الله عليه وسلم) ke saath raat-din rehte the, aur wo aap (صلى الله عليه وسلم) ke inteqaal ke baad hi unn ke ghar se gaye. Aur ye ahadith ki daulat se na sirf Anas bin Malik ne faida utthaya balke ye unn ki aulad ke zariye aagay aane wali naslon tak pahunchayi gayee.
    • Anas bin Malik ki ye adat thi ke, wo na sirf ahadith ko record karte the, balke check karne ke liye aap (صلى الله عليه وسلم) ko dete the, aur aap (صلى الله عليه وسلم) uss me correction bhi karte the.[18]
    • To pata chala ke, na sirf ahadith written form me transmit huwi, balke Rasoolullah (صلى الله عليه وسلم) ke zamane me likhi gayee, aur baaz ahadith me aap (صلى الله عليه وسلم) ne correction bhi kiya, to ye inn Munkireen-e-Hadith ki do baaton ka jawab hai ke, ahadith orally hi transmit huwi aur Rasoolullah (صلى الله عليه وسلم) ke 200 saal baad likhi jaana shuru huwi. Ye Munkireen-e-Hadith ka ek assumption keh lijiye, guess work keh lijiye, jiss ki bina par inhone Muhadditheen par tohmat lagayi, jo bilkul baseless hai.
  • Ye silsila yahin khatam nahi huwa, balke Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ke zamane me bhi chalta raha, Dr. Hamidullah ne apni kitab “An Introduction to the Science of Hadith in the Light of Sahifa Hammam ibn Munnabih” me taqreeban 14 Sahaba ki tafseel di hai, jiss me se do ka zikr hum yahan karenge;
    • Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) ko sirf parrhna aata tha aur wo likhna nahi jaanti thi, to unn ki tamam ahadith ko unn ke bhanje, Urwa Ibn Zubair aur deegar Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne likh liya.[19]
    • Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) ki jama karda ahadith koi asaani se haasil nahi huwe, jab log market me aur apni kheti me busy the apni zarooriyat ke tehat, Abu Hurairah bhook aur pyaas ki parwah kiye baghair Rasoolullah (صلى الله عليه وسلم) ke peechhe peechhe rehte, har action mahfooz karne ke liye.[20]
  • Phir Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne apne shagirdon ko Quran aur Hadith ka ilm diya, iss ki wajah se bhi ahadith yaad ki gayee, likhi gayee aur aagay generations tak pahuchayi gayee.
  • Ibn Hajar likhte hain ke, taqreeban 800 Sahaba, Tabaeen, Taba-Tabaeen ne Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) se ahadith nakhal ki hai.[21]
  • Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) ke ek shagird, jo Abu Hurairah ke hi watan se the, Hammam Ibn Munabbih, jab unn ki Taaleem khatam huwi to Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) ne unke liye tohfe ke taur par apne haath se likhi huwi – ek kitab pesh ki, jiss me 140 ahadith the aur jo Sahifa Hammam Ibn Munabbih ke naam se mash’hoor huwa aur ye silsila iss sahifa ka chalta raha aur iss ke teen manuscripts huwe, jo Dr. Hamidullah ne daryaft kiya.
  • Sahifa Hammam Ibn Munabbih iss aitebaar se aham collection hai ke, wo hume Rasoolullah (صلى الله عليه وسلم) ke ashaab (رَضِيَ ٱللَّٰهُ عَنْهُم) ke daur ka document ya sahifa ya dastawez janchne ka maukha deta hai, jiss ka bhar-poor faida utthate huwe Dr. Hamidullah likhte hain ke;
    • Sahifa Hammam Ibn Munabbih ke ahadith Ahmed, Bukhari, Muslim, aur Sihah Sitta me maujood hain,
    • Jo Hadith ka Matan hai, matlab ye ke, jo hissa Rasoolullah (صلى الله عليه وسلم) ka kaha huwa hai, wo jaise-ka-waisa, same hain, matlab Bukhari, Muslim waghairah ne ahadith me koi tabdeeli nahi ki,
    • Jaanch karne par pata chala ke, Abu Hurairah ke bayan karda ahadith, doosre Sahaba Ikraam ke zariye bhi milte hain, jo iss baat ka saboot hai ke, ye ahadith Rasoolullah (صلى الله عليه وسلم) hi ke kahe huwe hain,[22]
  • Ye koi nanima ki kahaniya nahi, balke, ek azeemush-shaan kaam Allah ne iss ummat se liya,
  • Kyun ke Quran ki hifazat ka zimma Allah (سُبْحَانَهُ وَتَعَالَى) ka hai, aur ye usi hifazat ka nateeja hai ke, Quran se related jo records hain, Quran ko implement karne ka jo procedure hai, uss ko bhi Allah (سُبْحَانَهُ وَتَعَالَى) ne mahfooz kar liya.
  • Agar Muhadditheen iss ummat ko dhoka diye hote, to jo coordination ki zaroorat parrhti, uss coordination ke liye phir farishton ko hi aana parrhta, kyun ke, phir jiss dhoke ki baat Munkireen-e-Hadith kar rahe hain, wo kayee sau saal se chala aa raha hai aur ye uss waqt ki baat hai, jab ke communication aaj ki tarah tez raftaar nahi tha.

Munkireen-e-Hadith ka fitna, Kafiron ki Shuru karda saazish thi, jiss par Musalmano ko kyun amal karna chahiye? Agar hum iss saazish ka jawab nahi de sakte, to iss ka matlab ye nahi ke hum uss saazish ka hissa ban jaye. Ye fitna aaj har musalman ghar me dakhil ho chuka hai, aur ye iss liye huwa hai ke, hum Quran se aur ahadith ke ilm se mehroom hain. Agar koi shaks Quran aur Hadith ka ilm rakhta hai, aur wo cheezon ko analyze kar sakta hai to uss ko pata chalega ke, iss saazish ka muh-todh jawab diya ja sakta hai;

  • Sab se pehli cheez to ye hai ke, Quran khud Ati’ullah aur Ati’ur Rasool ke zariye, Quran aur Hadith par amal karne ki taraf dawat de rahi hai,
  • Doosre ye ke, Quran me Ummahaatul momineen ko mukhatib karke, ye bohot hi khaas baat hume batayi ja rahi hai,…, ahadith ke mutalliq,
    • “Aur tumhare gharon me jo Allah ki ayat parrhi jaati hain aur hikmat (jo Quran ka interpretation bataya jata hai) unn ko yaad rakho,…”[23]
    • To iss ayat se pata chala, ke hadith wo hikmat hai, jo Allah ke Rasool (صلى الله عليه وسلم) ke zariye hum ko mili, aur wo Quran par amal karne ka tareeqa hai,
  • Teesre ye ke, ahadith kuch aise masail ka hal batati hain, jiss se ahadith ki importance ka pata chalta hai, iss ki ek misaal ye hai ke, iss duniya me kuch muqamaat aise hain, Jahan 6 mahine din aur 6 mahine raat hoti hai, to aise muqamaat par bhi Musalman hain, aur unn ke liye ye masla hai ke wo namaz kaise parrhe aur roza kaise rakhe?
    • Baaz log, jinhe ye pata nahi ke kya karna hai, to wo log Makkah ke timing ko follow karne lage,
    • Aur fatwa ke liye, islaami duniya me iss sawal ko utthaya gaya, aur
    • Allah ke Fazl-o-karam se, Muhadditheen ne iss sawal ka jawab diya, iss silsile me ek milti hai jo batati hai ke, jo shehr qareeb tareen hai – Jahan namaz ke awqaat 24 hours ke hisaab se muqarar hai, unn awqaat ko follow karna chahiye,
    • Ye agar hadith ko chhorrh denge to kya Banega, Rasoolullah (صلى الله عليه وسلم) ke ahkamaat hone ke bawajood,…, agar koi man-maani kare to kya hoga?
  • Chohte ye ke, mera ek article hai Quranic Resources website par, jiss me ahadith me jo scientific explanations diye gaye hain, unn ka zikr hai – “Muhammad (صلى الله عليه وسلم) the Greatest Scientist” ke naam se, ye koi aam baat ya ittefaq nahi hai,
  • Panchwa ye ke, Ahle-Quran ya Munkireen-e-Hadith ko jawab dena ya unn se behas karne ka ek tareeqe kaar humne banaya, aur behas ki, uss ka conclusion kuch iss tarah nikla;
    • Munkireen-e-Hadith muslim ummat me ittehaad paida karna chahte hain, lekin jab unn se behas huwi to pata chala ke, namaz parrhne ke hi inn ke, paanch logon ke paas paanch tareeqe hain, to ye log khud apas me ittehaad nahi karte, doosron ko kya seekh denge,
    • Ye namaz ko khatam karke, masjidon ko khatam kar dena chahte hain, inn ko community center chahiye masjid nahi, taakay hafte me ya mahine me ek waqt mulaqat ho sake,
    • Tahweel-e-qibla ka inkaar karte hain, jab ke Gujrat me ek masjid mili hai, jo Rasoolullah (صلى الله عليه وسلم) ke zamane me banayi gayee thi, jis ka rukh bait-al-maqdis ki taraf hai, iss ka unn ke paas koi jawab nahi, ye to Quran ko bhi nahi manna chahte,
    • Zakat aur Sadaqat ko insaano ki niyyat par chhorrh diya gaya hai, to ye jo masajid se nikla huwa socio-economic system ko khatam kar dena chahte hain, Musalmano ke finances khatam kar dena chahte hain,
    • Sood halal hai, kyun ke banking system ko sirf Quran se sabit nahi kar sakte, aur kya jaiz hai aur kya na-jaiz ye to ahadith se hi pata chalta hai,
    • Choron ke haath kahan se kaatenge? Kalahi se, koni se ya kandhe se, kyun ke Quran ki ayaat inn teeno ko,…, yadd, kehti hain, ye to Quran ke iss hukum ko nahi maanna chahte, kyun ke aaj kal ki duniya me ye mayoob baat hai, kisi ko capital punishment diya jaye,
    • Dadhi ka zikr nahi Quran me, ye puraane logon ki dakhyanoos baatein hain, to clean shave ho jao,
    • Quran me music ka zikr nahi, to Music sunne me koi haraj nahi, aur iss se aagay badh kar, jin cheezon ka Quran me zikr nahi wo sab halal hain,
    • Parde ke liye aya ke, apne seeno ko dhak lo, to burkha khatam, mard aur aurat ek doosre se mil sakte hain, aise zina bhi aam ho jayega,
    • Ahadith bayan karne wale sahaba tamam ke tamam jhoote hain (na’oozu billah), inn ko galiyan bakna sawab ka kaam hai.
  • To ye hai, haqeeqat Ahle Quran aur Munkireen-e-Hadith ki. Inn ko shariyat-e-Muhammadi (صلى الله عليه وسلم) se pareshaani hai, waise hi jaise,
  • Quraish ko thi, wo Allah (سُبْحَانَهُ وَتَعَالَى) ko to maante the, lekin jiss shariyat ki taraf Rasoolullah (صلى الله عليه وسلم) unn ko dawat de rahe the, wo unn ko nahi manna tha,
  • Quran ka interpretation kaun decide karega?
    • Har firqa Quran ka interpretation karta hai aur samajhta hai ke, sirf wohi seedhe raaste par hai, baaki sab ghalat hain, to ye kaun tay karega ke, kaun sahih hai aur kaun ghalat,
    • Iss ka jawab Quran ki wohi ayat hai, Jahan se hum Shuru kare,

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

Allah (سُبْحَانَهُ وَتَعَالَى) hume aur hamare mutalliqeen ko iss fitne se mehfooz rakhe, kyun ke ye fitna aaj har ghar me dakhil ho chuka hai. Rabbana aatina…

References

[1] Al Quran, Surah an-Nisa, Chapter 4: Verse 59

[2] Dr. Israr Ahmed, Tafseer Surah al-Feel – Surah Quraish, Source: https://www.youtube.com/watch?v=a3Ww3URER04

[3] Dr. Israr Ahmed, Tafseer Surah al-Feel – Surah Quraish, Source: https://www.youtube.com/watch?v=a3Ww3URER04

[4] Syyid Qutb, Tafseer Surah al-Feel, In the shade of The Quran

[5] My ummah will not unite on misguidance, Source: https://hadithanswers.com/authenticity-of-hadith-allah-will-never-unite-my-ummah-upon-misguidance/

[6] Al Quran, Surah aal-Imran, Chapter 3: Verse 47

[7] Al Quran, Surah al-Hajj, Chapter 22: Verse 18

[8] Al Quran, Surah ash-Shuraa, Chapter 42: Verse 49

[9] Abu Sa’id Khudri reported that Allah’s Messenger (ﷺ) said: Do not take down anything from me, and he who took down anything from me except the Qur’an, he should efface that and narrate from me, for there is no harm in it and he who attributed any falsehood to me-and Hammam said: I think he also said:” deliberately” -he should in fact find his abode in the Hell-Fire.

حَدَّثَنَا هَدَّابُ بْنُ خَالِدٍ الأَزْدِيُّ، حَدَّثَنَا هَمَّامٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ لاَ تَكْتُبُوا عَنِّي وَمَنْ كَتَبَ عَنِّي غَيْرَ الْقُرْآنِ فَلْيَمْحُهُ وَحَدِّثُوا عَنِّي وَلاَ حَرَجَ وَمَنْ كَذَبَ عَلَىَّ – قَالَ هَمَّامٌ أَحْسِبُهُ قَالَ – مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏”‏ ‏.‏

Reference: Sahih Muslim 3004

[10] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page xiii

[11] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 54

[12] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, pages xiii-xiv

[13] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page xiv

[14] Narrated Abdullah ibn Amr ibn al-‘As: I used to write everything which I heard from the Messenger of Allah (ﷺ). I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah (ﷺ) is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah (ﷺ). He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it.

حَدَّثَنَا مُسَدَّدٌ، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ قَالاَ حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللَّهِ بْنِ الأَخْنَسِ، عَنِ الْوَلِيدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي مُغِيثٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ كُنْتُ أَكْتُبُ كُلَّ شَىْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أُرِيدُ حِفْظَهُ فَنَهَتْنِي قُرَيْشٌ وَقَالُوا أَتَكْتُبُ كُلَّ شَىْءٍ تَسْمَعُهُ وَرَسُولُ اللَّهِ صلى الله عليه وسلم بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ وَالرِّضَا فَأَمْسَكْتُ عَنِ الْكِتَابِ فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم فَأَوْمَأَ بِأُصْبُعِهِ إِلَى فِيهِ فَقَالَ ‏ “‏ اكْتُبْ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا يَخْرُجُ مِنْهُ إِلاَّ حَقٌّ ‏”‏ ‏.‏

Grade:Sahih (Al-Albani) : صحيح (الألباني) حكم | Reference: Sunan Abi Dawud 3646

[15] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 49

[16] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, pages 20-26

[17] The below hadith was referenced by Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 29

Narrated Abu Hurairah: That the Messenger of Allah (ﷺ) gave an address. So he mentioned a story in the Hadith, and Abu Shah said: ‘Have it written for me O Messenger of Allah! So the Messenger of Allah (ﷺ) said: ‘Write it for Abu Shah.'”

حَدَّثَنَا يَحْيَى بْنُ مُوسَى، وَمَحْمُودُ بْنُ غَيْلاَنَ، قَالاَ حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا الأَوْزَاعِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم خَطَبَ فَذَكَرَ الْقِصَّةَ فِي الْحَدِيثِ ‏.‏ قَالَ أَبُو شَاهٍ اكْتُبُوا لِي يَا رَسُولَ اللَّهِ ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ اكْتُبُوا لأَبِي شَاهٍ ‏”‏ ‏.‏ وَفِي الْحَدِيثِ قِصَّةٌ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رَوَى شَيْبَانُ عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ مِثْلَ هَذَا ‏.‏

Grade: Sahih (Darussalam) | Reference: Jami` at-Tirmidhi 2667

[18] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, pages 32-34

[19] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, pages 36-38

[20] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 48

[21] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 50

[22] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 54

[23] Al Quran, Surah al-Ahzab, Chapter 33: Verse 34

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