Day: June 23, 2024

आपकी इल्मी मरकजीयत

अल्लामा इब्ने अबिल हदीद, अल्लामा इब्ने शहरे आशोब, अल्लामा इब्ने तल्हा शाफ़ेई और अल्लामा अरबली तहरीर फ़रमातें हैं कि अशरफुल उलूम, उल इलाहियात है और यह हज़रत अली (अ.स.) ही के कलाम से एकतेबास किया गया है और आप ही इसकी इब्तेदा और इन्तेहां हैं। अक़ाएद के एतेबार से इस्लाम में मुख़्तलिफ़ फिरके हैं इन्में मोतज़ला भी है। इस फिरके का बानी वासिल इब्ने अता है जो अबु हाशिम का शार्गिद था और वह अपने बाप मौहम्मद बिन हन्फिया का शार्गिद था और मौहम्मद हज़रत अली के शार्गिद थे। दूसरा फिरका अशअरिया है जो अबुल हसन अशअरी की तरफ़ मन्सूब है और वह शार्गिद था अबु अली जबाई का जो मशाएख़ मोतज़ला से था। इसकी इन्तेहा भी हज़रत अली तक क़रार पाती है । तीसरा फिरक़ा इमामिया व ज़ैदिया है। इसका हज़रत की तरफ़ मन्सूब होना बिल्कुल वाज़ेह है।

इस्लामी उलूम में इल्में फिक्हा भी है और इस्लाम का हर फिरका व मुजतहिद हज़रत ही का शार्गिद है। चुनान्चे अहले सुन्नत में चार फिरके हैं। मालकी, हन्फ़ी, शाफ़ेई और हम्बली। मालकी फिरके के बानी इमामे मालिक शार्गिद थे रबीअतुल
राई के और वह शार्गिद थे अकरेमा के और वह शार्गिद थे इब्ने अब्बास के और वह शार्गिद थे हज़रत अली (अ.स.) के। दूसरे फिरके हन्फ़ी के बानी इमामे अबू हनीफ़ा थे, वह शार्गिद थे इमामे मौहम्मद बाक़र (अ.स.) के और इमाम जाफ़रे सादिक़ (अ.स.) के और वह शार्गिद थे इमाम ज़ैनुल आबेदीन (अ.स.) के और इमाम आबिद (अ.स.) शार्गिद थे इमाम हुसैन (अ.स.) के और वह शार्गिद थे हज़रत अली (अ.स.) के। तीसरे फिरके के बानी इमाम शाफ़ेई शार्गिद थे इमाम मौहम्मद के और वह शार्गिद थे इमाम अबू हनीफ़ा के चौथे फिरके के बानी इमाम अहमद बिन हम्बल शार्गिद थे, इमाम शाफ़ेई के इस तरह उनका फिरका भी हज़रत अली (अ.स.) का शार्गिद हुआ। इसके अलावा सहाबा के फ़ुक़हा हज़रत उमर व अब्दुल्लाह इब्ने अब्बास थे, और दोनों ने इल्में फिक्हा हज़रत अली (अ.स.) से ही सीखा। इब्ने अब्बास का शार्गिदे हज़रत अली (अ.स.) होना तो वाज़ेह और मशहूर है, रहे हज़रत उमर तो उनके बारे में भी सब को इल्म है कि बकसरत मसाएल में जब उनकी अक़्लो फ़हम और राह चारो तदबीर बन्द हो जाया करती थी तो वह हज़रत अली (अ.स.) की तरफ़ रूजु करते और हज़रत अली (अ.स.) से ही मुश्किल कुशाई की दरख्वास्त किया करते थे और अकसर ऐसा भी अपने अलावा दीगर सहाबा की भी मुश्किल कुशाई अली (अ.स.) से कराया करते थे। उनका बार बार लौला अली लहका उमर अगर अली (अ.स.) न होते तो उमर हलाक हो जाता, कहना और यह फ़रमाना कि ख़ुदा वह वक़्त न लाये कि मैं किसी हुआ है कि

इल्मी मुश्किल में मुब्तिला हो जाऊँ और अली (अ.स.) मौजूद न हों। इसके अलावा यह कहना कि जब अली (अ.स.) मस्जिद में मौजूद हों तो कोई फ़तवा देने की जुरअत न करे। यह साबित करता है कि हज़रत उमर की फिक़ही हद हज़रत अली (अ. स.) की मुन्तही होती है। हज़रत अली (अ.स.) ही वह हैं जिन्होने उस औरत के मुक़दमे में मुनसेफ़ाना फ़तवा दिया जिसने छः (6) महीने में बच्चा जना था और जिना कार हामला औरत के मामले में तय फ़रमाया था जिसके रजम का फ़तवा हज़रत उमर दे चुके थे।

इस्लामी उलूम में तफ़सीरे क़ुरआनी का इल्म भी है। यह इल्म भी हज़रत अली (अ. स.) से हासिल किया गया है। जो शख़्स तफ़सीर की किताबें देखे उसे आसानी से इस दावे की सेहत मालूम हो जाऐगी क्यों कि तफ़सीर के मतालिब ज़्यादा तर हज़रत अली (अ.स.) और अब्दुल्लाह इब्ने अब्बास ही से मन्कूल हैं और अब्दुल्लाह इब्ने अब्बास का शार्गिदे अली (अ.स.) होना मशहूर व मारूफ़ है। लोगों ने अब्दुल्लाह इब्ने अब्बास से एक दफ़ा पूछा कि हज़रत अली (अ.स.) के इल्म के मुक़ाबले में आपका इल्म कितना है? फ़रमाया जितना एक बहरे ज़ख़्ख़ार के मुक़ाबले में एक छोटा क़तरा हो सकता है। इस्लामी उलूम में इल्मे तरीक़त व हकीक़त और उसूले तसव्वुफ़ भी है और तुमको मालूम होना चाहिये कि इस फ़न के जुमला उलेमा व माहेरीन अपने को हज़रत की तरफ़ ही मन्सूब करते हैं और हज़रत ही तक अपने सिलसिले को मुन्तही क़रार देते हैं। इसकी सराहत उन लोगों
भी की है जो फिरक़ाए सूफ़ीया के इमाम और पेशवा माने गये हैं। जैसे शिब्ली, जुनैद, सिरी, अबू यज़ीद बस्तामी, मारूफ़ करख़ी, सूफ़ी ख़रक़ा, सूफ़ी को अली (अ. स.) का ही शेआर क़रार देते हैं।

उलेमा अरबिया मे इल्मे नुजूम भी है। दुनिया के माहेरीन को इल्म है कि इस इल्म के बानी हज़रत अली (अ.स.) हैं। आप ही ने इस इल्म की ईजाद की है। आप ही ने इसके क़वाएद व ज़वाबित मदून फ़रमाये हैं। आप ने इस इल्म के उसूल व जवामे की तालीम अबू अल अस्वद देली को दी और उसके क़वानीन तरतीब देने का तरीका सिखाया हज़रत ने जो मुख़्तसर और जामे उसूल बताये उनमें कलाम, कलमा और एराब थे। आप ने कहा कि कलाम, इल्मे फ़ेल, हरफ़ को कहते हैं और कलमा मारेफ़ा और नुक़रा होता है और एराब, रफ़े नसब हजर और जज़्म में मुन्क़सिम होता है। हज़रत के इन मुख़्तसर उसूल व ज़वाबित को आपके मोजेज़ात में शुमार करना चाहिये । (शरह इब्ने अबिल हदीद, जिल्द 1 पृष्ठ 7, व मतालेबुस सूऊल पृष्ठ 98 व कशफ़ुल ग़म्मा पृष्ठ 54 मनाकिब जिल्द 2 पृष्ठ 67)

इसके अलावा इल्म अल किरअत, इल्म अल फ़राएज़, इल्म अल कलाम, इल्म अल खिताबत, इल्म अल फ़साहत व बलाग़त, इल्म अल शेर, इल्म अल उरूज वल क़वाफ़ी, इल्म अल अदब, इल्म अल किताबत, इल्म ताबीरे ख़्वाब, इल्म अल फ़लसफ़ा, इल्म अल हिन्दसा, इल्म अल नुजूम, इल्म अल हिसाब, इल्म अल तिब, इल्मे मन्तिक अल तैर वग़ैरा में आपको इन्तेहाई कमाल हासिल था। ( मनाकिब जिल्द 2 पृष्ठ 67) और इल्मे लदुन्नी, इल्मे अल ग़ैब में भी आपको यदे तूला हासिल था। ( नुरूल अबसार पृष्ठ 760 व अजहुल पृष्ठ 213)

इब्ने शहरे आशोब ने मनाकिब में हज़रत अली (अ.स.) के सौते नाकूस की तफ़सीर बयान फ़रमाने की तफ़सील लिखी है और अल्लामा मौहम्मद बाक़र ने दमुस साकेबा के पृष्ठ 141 पर इब्ने अबिल हदीद के हवाले से 33, बड़ी सतरों पर मुश्तमिल हज़रत का एक निहायत फ़सीह व बलीग़ ऐसा खुतबा नक़ल किया है जिसमें लफ़्ज़े अलिफ़ नहीं है।

Uthman’s Accession and Character

The election of Uthman as the third Caliph resulted in restoring the prestige of the Meccan, Quraish. Uthman, was a member of the Umayyad clan a party which had been holding power in Mecca before it was captured by the Holy Prophet.

Uthman was, like Ali, a son-in-law of the Holy Prophet and was called “Dhun Nurain” (the possessor of two Lights) because he had married two of the daughters of Nabi Pakﷺ (may peace be upon him). He married Ruqaya first and then, after her death, Umm Kulthum. In point of fact the succession was not

decided on dynastic grounds but, following the ancient Arab custom most probably on seniority. Abu Bakr, Umar and Uthman were all senior to Ali. Uthman, indeed, was seventy years old at the time of his accession. “The choice (Of Caliphate)” according to Dozy” was scarcely justified by Uthman’s personality. He was it is true, both wealthy and liberal, and had made pecuniary sacrifices on behalf of Muhammad and his followers;” but when it is added that he was the personification of good nature and diffidence, almost all his merits have been enumerated.

Uthman’s Favouritism Alarms the Bedouine

It was doubly unfortunate that the relations to whom Uthman gave key appointments? had been so inimicalto the Holy Prophet. The Arabs in general, and the Bedouine population of Kufa and Basra in particular, had cause to be jealous of the growing supremacy of the Quriash. Even amongst the Quraish themselves, there was a split: the Hashimites were embittered against the Umayyads, who had resisted them with all their might until Islam had become too strong a force for them to defy. Their conversion even then had always been looked upon as a matter of convenience rather than of conviction.

Hakam an opportunist who had accepted Islam on the day of the capture of Mecca and who, having betrayed state secrets, was cursed and banished from Medina by the Holy Prophet was not only recalled by Uthman but also given one hundred thousand pieces of silver coins together with a ficf from the crown lands.. Further Uthman gave his daughter in marriage to Hakam’s son, Merwan, whom the Caliph then appointed his secretary.

The governorship of Egypt also went to a “renegade” who had been proscribed by the Holy Prophet. Uth- man appointed his foster brother, Abdullah ibn Sa’d ibn Abi Sarah, in place of the wily ‘Amr ibn As, who had
governed Egypt for Umar the Great. Abdullah, while acting as the Holy Prophet’s amanuensis, had tampered with the words of revelation and perverted their meanings. On being detected he had fled for his life from Medina, becoming an apostate and relapsing into idolatry. On the day of the occupation of Mecca, he was brought before the Holy Prophet, who would have put him to death but for Uthman’s intercession. It is generally presumed that Sura VI verse 94 of the Holy Qur’an was expressly aimed at this Abdullah, when God said,

“And who is more unjust than he who forges a lie against God, or says: It has been revealed to me, while nothing has been revealed to him: and he who says: I can reveal the like of what God has revealed? And if thou hadst seen when the unjust shall be in the agonies of death and the angels shall spread forth their hands: Give up your souls. This day you are awarded doom of degradation for that you spoke concerning Allah other than the truth, and scorned His Communications.” (Qur’an 6:94)

Other notorious magnates of the Umayyad house, renowned for their laxity in religion, were raised to the highest posts of state. One of the most unpopular of these appointments was that of the Caliph’s half-brother, Walid ibn Aqaba to the provincial governorship of Kufa, in place of Sa’d, the conqueror of Persia. The people still remembered that it was Walid’s father Aqaba, who had spat into the Holy Prophet’s face and had once even made an abortive attempt to strangle him. After the Battle of Badr, Aqaba had been brought before the Holy Prophet, and condemned to death. When despairing, Aqaba had asked the Holy Prophet, “Should I die, who will take care of my children?” the Holy Prophet had replied, “the fire of hell”. After the execution of Aqaba, people began to call Walid the ‘Child of Hell’, a nick-name which stuck to him throughout his life.

On taking charge of the government of Kufa, Walid
did not adopt an orderly life as ordained by Islam.. We are told how on one occasion, when he was participating in a banquet which was enlivened by wine and singing he stayed on until dawn. Hearing the “Muezzin’s” call to prayers he staggered to the Mosque, where, fuddled with wine and not knowing what he was doing, he recited the wrong prayers. After they were over, in an attempt to prove that he was sober, he asked the congregation whether the prayers offered were quite sufficient or whether they wanted any more. “By Allah” said a voice from the assemblage, “I will tarry for no other prayers from such a man as thou. I could not have believed that a governor like you could be sent to us from Medina.” This outspoken critic then started tearing up the pavement of the Mosque. Afraid of an assault from the mob, Walid fled from the Mosque. On arriving at his palace he began defiantly to sing the verses of a pagan poet,

“Where wine and song abound; There will you find me; Mine is no heart of flint; Immune to good cheer.”

Small wonder, therefore, that Kufa was to become one of the hot-beds of rebellions.

In Busra, Uthman’s cousin, Abdullah bin Amr supplanted Abu Musa Ash’ari, who remarked “Now you will have tax collectors to your  heart’s content, rich in ,cousins, aunts, uncles who will flood you with harpies.”

Only in Syria did Uthman retain the man that his predecessor had appointed-because the governor, Mu’awyia happened to be a cousin of his. Mu’awyia, who was later to become Ali’s greatest rival, had already earned notoriety as a weather cock-an opportunist who for his own self-aggrandisement would use each and every one as a pawn in the game of power politics.

Thus from the moment of his accession, Uthman, appointed a host of his kinsmen to all key posts of the state some of whom had been the deadliest enemies

In the of the Holy Prophet at the outset of his career. words of a Shia chronicler he made these appointments, “to the great delight of the vulgar who were only too glad to exchange elderly devotees, harsh and austere, for jovial and witty nobles, but much to the chagrin of orthodox Muslims, who conceived a profound aversion to Uthman’s government and that of his provincial governors.” This much hated favouritism alienated the sympathies of the devout, retarded the progress of Islam and created a schism in Islam which has been well portrayed by Will Durrant in these words:-

Islam, relaxing in victory, was divided into ferocious factions: Refugees from Mecca. “Helpers” from Medina, ruling cities of Mecca and Medina versus the fast-growing Muslim cities of Damascus, Kufa and Basra; the Quraish aristocracy versus the Bedouine democracy; the Holy Prophet’s Hashimite clan led by Ali versus the Umayyad clan led by Mu’awyia-son of Nabi Pakﷺ chief enemy Abu Sufyan, but now governor of Syria.”

Von Kremer’s comment on it

Von man, comments as follows:- “Thus the Ansar (helpers of Medina), the old companions of Nabi Pakﷺ, who in the life time of the Prophet, and still more so under Abu Bakr and Umar, had formed, so to speak, a hierarchical aristocracy, found themselves suddenly supplanted by the Meccan party who had joined Islam as a last resort, and then only outwardly. Personal interest and religious zeal enkindled and fanned their wrath and bitterness more and more. The democratic-communistic principles: which Umar had fashioned and championed were still full of life and force, and the people therefore were not inclined to accept or submit to the autocratic assertion of power with which Uthman dealt with what was regarded as public property. The gift to his cousin and to others set the people aflame.

Abu Dharr Ghaffari, one of the most pious Muslims of his time, urged upon the governor of Syria the view that the rich should be compelled to give a fraction of their wealth for the benefit of the poor. On this question a violent dispute arose between him and Mu’awyia, with the result that Mu’awyia sent him to the Caliph as a fomenter of discord and strife, and the Caliph banished him to the little village of Rabadah.

Enthusiasts like Abu Dharr were many in the days of early Islam. Thus the party of the distinguished grew more and more. Ali, the most distinguished living member of the family, joined them and with him went many of the Prophet’s companions such as Talha, Zubair, ‘Ammar ibn Yasir and Abu Musa Ash’ari.”



Medina in spite of the internal disorder that prevailed. Does it not conclusively prove the prestige of Muslim arms? The Sunni writers further support their arguments with the saying of the Holy Prophet who is said to have prophesised “On the day when Uthman will attain martyrdom, the angel of heaven will descend on this earth to offer funeral prayers.” On the day of the battle of the Camel, Ali is said to have remarked, “O Almighty Lord, curse the murderers of Uthman.”

Ali, during his caliphate, is said to have delivered a Khutba, at the central mosque in Kufa, in which he said, “The position of Uthman and myself is like that of three oxen-one white, one red, and one black, who lived in a jungle. There was a lion who lived nearby. He could not get access to any of those oxen because of their unity. One day the lion said to two of the oxen, if there were no white ox no one can overpower us. The colour of this ox endangers our position. Both the oxen Should you allow me to eat it up, we may get rid of mis fear.” agreed to it, and the lion devoured the white ox. After a few days the lion addressed the red ox and said, “you have a colour like that of mine ande very one can easily take you as my kith and kin. If you continue to live with the black ox people will think that you belong to his category. You will always run the fear of being caught “The red ox by the hunters. Should you allow me, I will eat up the black ox.” agreed to it and the lion killed the black ox. After some days the lion again came to the red ox and said. “Now it is your turn. I am going to eat you up.” Ox said, “Let me cry out thrice before you cat me. “The lion agreed to it. The ox then loudly cried out three times,” I was devoured on that very day when you ate the white ox. Ali then addressing the congregation emphatically, said, I was weakened on the very day when Uthman was murdered.” “Could AFP say the Sunni writers “ever deliver such a Khutba, if he thought evil of Uthman?” The