*ꙮMu’arrikheen ne jhooti riwayaat kiun bayan ki?ꙮ*
*🖊 Tehreer: Hafiz Abu Yahya Noorpoori Hafizahullah*
*🖋 Romanised By: Umar Asari*
Jab bhi Sahaba e Kiraam par jhoote ilzamaat laglagaane par Syed Maudoodi Saheb par tanqeed ki jaati hai to bahut “likhe padhe” ahbaab bhi difa’ mein yahi rati rataayi baat dohrate sunaai dete hain ke:
*“Maudoodi saheb ne apni taraf se kuch nahi likha, unhon ne to sab kuch ahl e sunnat ke mu’arrikheen ki kitabon se naqal kiya hai, aap ko agar mujrim banaana hai to un logon ko banaayen, jinhon ne aisi riwayaat darj ki, Maudoodi saheb ne to sirf naqal ki hain.”*
*√* Halaanki yeh baat koi samajhdaar insaan kar hi nahi sakta, kiunki Imam Tabari Rahimahullah waghera mu’arrikheen ne tareekhi riwayaat ki bilkul usi tarah Sanadein bayan ki hain, jis tarah Muhaddiseen e Kiraam Ahadees ki Sanad bayan karte hain.
Sanad bayan kar dene se Muhaddis ya Mu’arrikh ka zimma khatm ho jaata hai aur saari zimmedaari us se faaida uthaane waalon ke kaandhon par aa jaati hai. Balki jhooti riwayaat ki sanad bayan karne ka ek bada sabab yahi hota hai ke un ko gadhne waalon se aagahi (waqifiyyat) ho sake.
Jin mu’arrikheen ne kuch bila Sanad riwayaat naqal kar di hain, woh bhi mu’arrikheen ke taur par hi naqal kar gaye ke is hawaale se un ke ilm mein yeh baat bhi aayi hai aur woh aisa kar ke ba-Sanad kitabon mein us ke wujood (paaye jaane) ka ishara de rahe hote hain, bilkul usi tarah jaise Tafseer mein Hafiz Ibn e Kaseer Rahimahullah kuch riwayaat ki sanad bayan kar dete hain aur kuch ko bina Sanad naqal kar dete hain, ulama bakhoobi jaante hain ke un ka masdar (source) aam taur se Tafseer e Tabari hi hota hai, jise sanad khoojne ki zaroorat hoti hai, fauran Tafseer e Tabari se rujoo kar ke Sanad haasil kar leta hai. Bilkul yahi tarz e amal un ka apni tareekh ki kitab “Al-Bidayah Wan-Nihayah” mein hai.
Jis tarah Muhaddiseen e Kiraam ne aksar ba-Sanad kitabein apna mauqif bayan karne ke liye nahi, balki sirf aur sirf saari riwayaat jama karne ke liye likhi hain, usi tarah aksar mu’arrikheen ne tareekh ki kitabein sirf tareekhi riwayaat ko jama karne ke liye likhi hain.
Ab jis tarah Muhaddiseen e Kiraam Sanad bayan kar ke ya us ki taraf ishara kar ke bari ho gaye, usi tarah mu’arrikheen bhi Sanad bayan kar ke ya us taraf ishara kar ke us se bari ho gaye, jaisa ke Imam Tabari Rahimahullah ne apni tareekh ke muqaddime mein wazahat kar di hai.
Agar koi Musnad Ahmad, deegar Masaneed, Ma’ajim e Tabarani ya deegar Ma’ajim se koi jhooti Hadees nikaal kar use deen bana le aur tokne par kahe ke is cheez ke zimmedaar Imam Ahmad bin Hambal aur Imam Tabarani waghera hain, unhon ne kiun bayan ki?
Ya Sahih Bukhari ke alawah Imam Bukhari Rahimahullah ki kisi aur kitaab se koi za’eef, Munkar ya manghadat riwayat le kar yahi kahe to aise shakhs ko koi alim ya danishwar to door ki baat hai, normal insaan bhi nahi samjhega, kiunki Imam Bukhari Rahimahullah ne sirf Sahih Bukhari mein tamam sahih riwayaat jama karne ki shart lagaayi thi, apni saari kitabon mein nahi, isi tarah sirf Sahih Bukhari mein darj tamam Ahadees ke mutabiq Imam Bukhari Rahimahullah ka aqeedah aur amal tha, na ke baqi saari kitabon ki saari riwayaat ke mutabiq!
Bilkul isi tarah mu’arrikheen ke tarz e amal ko samajh lena chahiye.
Ab huwa yeh ke Imam Tabari Rahimahullah waghera mu’arrikheen ne jhooti riwayaat ke saath bayan karne waale Abu Mikhnaf, Kalbi, Waaqidi jaise Sahaba ke dushman aur jhoote raawiyon ka hawala diya huwa tha, Maudoodi saheb ne un sab jhooton ka naam chupaya aur un riwayaat ko sach bana kar pesh kar diya aur unhi jhooton ke mutabiq apna bhi aqeedah banaya aur logon ko bhi us ki dawat di.
Yeh hai farq, umeed hai ke munsif mizaaj ahbaab ki samajh mein bakhoobi aa gaya hoga?
