Imam Tahawi(رحمتہ اللہ)

 

Imam Abu Ja’far Tahawi teesri sadi ke azeem muhaddis aur bebadal Faqih they. Muhaddiseen aur Fuqaha ke tabqaat mein In ka yaksaan shumaar kiya jata tha. Salaf Saliheen mein aise jam’i hazrat ki misalein bohat kam milti hain jo hadees or Fiqh dono shobon mein Sanad ki haisiyat rakhte hon. Muhaddiseen in ko Hafiz or Imam kehte hain aur Fuqaha in ko Mujtahid muntasib qaraar dete hain.

Sheikh Abdul Qadir ne kaha ke woh Siqah, nabeel aur hadees ka maskan they.

Sam’aani ne kaha woh Imam, Aaqil aur Siqah shakhsiyat ke malik they. Aur un ki wafat ke baad duniya aaj tak un ki nazeer nahin paish kar saki.

Imam Suyuti ne kaha woh hadees aur Fiqh mein Imam, Uloom Deeniyah ke maawa aur Ahadees-e-nabwiyah ke maljaa they aur Hafiz Abu Shirazi kaha karte they keh Imam Abbu J’aafer Tahawi, As-haab Abu Hanifah ki Ilmi riyasat ke muntaha hain[1].

Hafiz Ibn Abdul Barr ne kaha keh woh koofiyon ki riwayaat aur Masail-e-Faqihah ki sab se zyada ma’arfat rakhte they aur tamam Mazaahab-e-Fuqaha ke ‘Alim thay [2].  Aur Asqalani ne kaha ke Mazhab-e-Hanifa to alag raha Abu Ja’far Tahawi ki nazeer kisi mazhab mein nahin milti[3].

Wiladat Aur Naam-o-Nasab:

Aap ka poora naam ma’a kuniyat, ilqaab-o-nasab is tarah hai:

Al Imamul Hafiz Abu J’afer Ahmed bin Muhammad bin Salamah bin Abdul Malik bin Salimah bin Saleem bin Khabab Al-Azdi Al-Misri Al-Tahawi Al-Hanafi hai. Azdi mein qabeela-e-Azd ki taraf nisbat hai jo Azd bin ‘Imran ki taraf mansoob hai. Hijri qabeelah Hijr ki taraf nisbat hai. Hijr naam ke teen qabayel they. Hijr bin Waheed, Hijr zi A’aeen aur Hijr Azd. Imam Tahawi ki jis qabeelay ki taraf nisbat hai woh yahi hai. Misr mein Wadi-e-Neel ke kinare Taha naam ki aik basti hai. Us mein paida hone ki wajah se Aap ko Tahawi kaha jata hai. Hafiz Ibn-e-Hajar Asqalani mutawaffaa 852 Hijri Muhaddis Muhiuddin Abu Muhammad Abdul Qadir Sahab mutawaffaa 696 Hijri Aljawahir Almuziyyah[4], Shah Abdul Aziz muhaddis mutawaffaa 1229 Hijri dehlvi[5] ne aur Moulvi Abdul hayi’ Lakhnavi mutawaffaa 1304 Hijri [6] ne Imam Tahawi se naqal kiya hai ke unhone apna saal-e-wiladat 239 Hijri bayan farmaya hai aur Imam Abu Abdullah Shamsuddin Zahbi mutawaffaa 748 Hijri [7] ne unse 237 hijri naqal farmaya hai.

Asaatzah:

Imam Tahawi ne Ibtidayi taleem ke baad apne maamu Abu Ibrahim Muzni se Fiqh-e-Shafa’i padhni shuru ki lekin aap ki tabiayat-e-salimah mein Jo quwwat-e-istadlaal aur nazar mein bareek beeni thi us ne bohat jald Aap ka rukh Shafi’at se Hanfiat ki taraf mod diya. Chunanche 268 Hijri mein Aap ne Misr jakar us waqt ke Shohrah-e-aafaaq Ustaad Abu Ja’far Ahmad bin abi Imran Moosa bin Isaa se Fiqh-e-Hanafi ki tehseel shuru kardi. Ahmad bin abi Imran Fiqh-e-Hanafi mein zabardast dastaras rakhte they aur do waaston se un ka silsila Hazrat Imam-e-Azam رضي الله عنہ se jaa kar mil jata tha is tarah Imam Tahawi ki jo Sanad Imam-e-Azam se muttasil hai us ki tafseel yeh hai. Ahmad bin Abi Imran An Muhammad bin sama’ah An Abi Yousuf An Abi Hanifah.

Misr ke baad Imam Tahawi Shaam chale gaye aur wahan sham ke Qazi al Quzaat Abu Haazim se Fiqh ki tehseel ki. Un ke Ilawa Misar ke baqi mashayekh se Ilm-e-hadees mein Istifaadah kiya aur jis qadar mashayekh-e-hadees in ki zindagi mein Misr aaye un sab se Imam Tahawi ne Ilm-e-hadees mein istifadah kiya jin mein Sulaiman bin Sho’aib Keesani, Abu Musa Younus bin Abdul ‘Ala al-Sadfi wagherah ke naam liye jate hain.[8] Hafiz Ibn-e-Hajar Asqalaani ne Ilm-e-hadees mein Imam Tahawi ke jin mashayekh ka zikr kiya hai woh yeh hain:- Younus bin Abdul ‘Alaa, Haroon bin Saeed Eeli, Muhammad bin Abdullah bin Hakam, Bahar bin Nasr, Issa bin Mashrood, Ibrahim bin abi Dawood Albarlusi, Abu Bakar, Bukhar bin Qutaibah,[9] aur Imam Zahabi ne in asatizah ke ‘ilawah ‘Abdul Ghani Al-Rafa’ah ka bhi zikr kiya hai.[10]

Talamazah:

Imam Tahawi ki Ilmi shohrat door daraz Ilaaqon mein bhi phail chuki thi is liye Aap se istifadah karne ke liye door daraz se tashnagaan-e-Ilm aate they. Jin be-shumaar logon ne Aap se Ilm-e-hadees mein sam’aa hasil kiya un mein se chand hazraat ke asmaa yeh hain: Abu Muhammad Abdul Aziz bin Muhammad Al-Haitmi Al-Jauhri, Hafiz Ahmad bin Al-Qasim bin Abdullah Al baghdaadi Al-M’aroof Babin Al-Khishaab, Abu Bakar ‘Ali bin S’adwiyah Al-Buru’i, Abu Al-Qasim Musallimah ibn Al-Qasim bin Ibrahim Al-Qutabi Abu Al-Qasim Abdullah bin ‘Ali Al-Dawovi, Hasan bin Al-Qasim bin Abdul Rahman Al-Misri, Qazi Ibn-e-Abi Al-Awaam, Abu Al-Hasan Muhammad bin Ahmad Akhmini, Hafiz Abu Bakar Muhammad bin Ibrahim bin ‘Ali Al-Maqri, Abu Al-Hasan ‘Ali bin Ahmad Al-Tahawi, Abu Al-Qasim Suleimaan bin Ahmad bin Ayyub Al-Tabarani Al-M’ujam, Hafiz Abu Saeed Abdul Rahman bin Ahmed bin Younus Misri, Hafiz Abu Bakar Muhamma bin J’afer bin Al-Hussain Al-Baghdadi Meemon bin Al-Hamzah Al-Baeedli wagherah[11].

Tabdeeli Maslak:

Imam Abu Ja’far Tahawi Ibtida mein Shafa’i mazhab thay. Baad mein Shafa’iyat ko chhod ke Hanafi maslak ikhteyaar karliya. ‘Aam shawaaf’e musannifeen ne is ka sabab bayan karne mein haqeeqat pasandi se kaam nahi liya. Maslan Imam Zahabi likhte hain: Imam Tahawi pehle Shafa’i al-mazhab thay. Aik din dauraan-e-taleem un ke maamu Muzani un par naraz huye aur kaha tum se kuch na ho sakega. Imam Tahawi is baat par naraz huye aur jaa kar Abu Imran Hanafi se padhna shuru kar diya.[12] Lekin Ustaad ka shagird par mehaz naraz hona koi itni aham aur shadeed baat nahi hai. Jis ki wajah se maslak badalna pada. Asal baat kya thi us ka Allama Abdul Aziz Harwi zikr farmatey hain:

Imam Tahawi Ibtida mein Shafa’i mazhab they. Aik din unhone Kutub-e-shafiah mein padha ke jab hamila aurat mar jaye aur us ke pait mein bachha zinda ho tou us ke pait ko cheera nahin jayega. Barkhilaaf mazhab Abu Hanifah. Aur Imam Tahawi ko Mazhab-e-Hanafi par pait cheer kar nikala gaya tha. Imam Tahawi ne is ko padh kar kaha mein us shakhs ke mazhab se raazi nahi, jo meri halakat per raazi ho, phir unhone Shafi’at ko chhod diya aur Hanafi maslak ko ikhtiyaar kiya aur us maslak ke azeem mujtahid ban gaye[13].

Maulana Faqeer Muhammad Jehlumi ne is waqiye ko zara aur tafseel se bayan kiya hai likhte hain:

Fataawa berhana mein Aap ke intiqaal-e-mazhab ka yeh sabab likha hai keh Aap aik din apne maamu se padh rahe they ke Aap ke sabaq mein yeh masalah aya ke agar koi hamilah aurat mar jaye aur us ke pait mein zinda bachha ho tou berkhilaalf-e-mazhab Imam Abu Hanifah ke Imam Shaf’ai ke nazdeek ‘aurat ka pait cheer ker bachha nikalna jayez nahin, Aap is masalay ke padhte hi uth khade huye aur kehne lage ke main us shakhs ki hargiz pairvi nahin karta jo mujh jaise aadmi ki halakat ki perwah na kare, kyun ke Aap apni walidah ke pait mein hi they ke Aap ki walidah fout hogain thin aur Aap pait cheer kar nikale gaye they. Yeh haal dekh kar Aap ke maamu ne Aap se kaha keh Khuda ki qasam tu hargiz Faqeeh nahin hoga. Pas jab Aap Khuda ke fazal se Fiqh-o-hadees mein Imam Be-‘Adeel aur Faazil be-masal huye tou aksar kaha karte they keh mere maamu per Khuda ki rahmat nazil ho agar woh zindah hote tou apne mazhab Shafa’i ke bamaujab zarur apni qasam ka kaffarah ada karte.”[14]

Hadees Aur Fiqh Mein Maharat:

270 hijri ke baad Imam Tahawi ne Misr ke Qazi Abu Abdullah Muhammad bin Abdah ki niyabat ka ohdah qubool kiya. Imam Tahawi farmate hain ke aik martaba main Qazi ki majlis mein baitha hua tha, aik shakhs aya aur kehne laga, Abu ‘Obaidah bin Abdullah ne apni maa se aur unhone apne baap se kaunsi hadees riwayat ki hai jab shurka-e-majlis mein se kisi ko jawab na aya tou meine apni sanad ke sath woh hadees bayan ki:-

Jab Aap us ki matloob hadees ko do sanadoon ke sath marfu’an aur mauqoofan bayan kar chuke tou woh shakhs be saakhta kehne laga shaam ko meine aap ko Fuqaha ke maidan mein dekha tha aur ab aap hadees ke maidaan mein hain. Bohot kam log honge jo in dono fanoon mein aap ki jaamiyat rakhte hon. Aap ne yeh sun kar farmaya yeh mehez Allah ka fazal aur us ka inaam hai.[15]

Imam Bayhaqi Ka Inkaar:

Shafi’yah ka maslak hai keh mas-e-zakar(مس ذكر) se wazu toot jata hai. Imam Tahawi ne Sharh M’aani Al-Aasaar mein is hadees ki tamam asaneed per jirah ki hai aur sabit kar diya hai ke is hadees ki tamam asaneed kamzoor aur majrooh hain jis ki wajah se yeh hadees laiq-e-istedlaal aur qabil-e-ihtijaaj nahi hai. Imam bayhaqi marhoom 458 Hijri ne kitab Al-M’arifah mein is behes ka zikr kiya hai un se Imam Tahawi ke dalayel ka jawab toh na ban saka, faqat itna keh diya keh, ‘Ilm-e-hadees Imam Tahawi ka fann nahin tha. Lakin ahl-e-Ilm ke nazdeek Imam Bayhaqi ke is be-daleel qaul ka koi wazan nahin hai.

Fan-e-hadees mein Imam Tahawi ke satoot ke bare mein hum sutoor saabqah mein Hafiz Ibn-e-Abdul Bar Andulusi Maliki marhoom 463 Hijri ki shahadat paish kar chuke hain jo Misr or maghrib ke Ulama per Imam Bayhaqi se zyada nazar rakhte hain. In ke Ilawa Abu Saeeb bin Younus muarrakh Misr or deegar a’yimma kibaar aur Ulama-e-rijaal ne fan-e-hadees mein Imam Tahawi ke fazal-o-kamaal ka aitraaf kiya hai. Dar Haqeeqat Imam Bayhaqi ka ye qaul Ahnaaf ke khilaaf tassub ke siwa kuch nahi aur isi tassub ke sabab se Imam Bayhaqi Sunan Kubra mein ahnaaf ki muayyad riwayaat ki tazeef aur shawaf’e ki muayyad riwayaat ki ta-saheeh aur rijaal ki takhreej aur tauseeq mein shadeed laghzishen khayin hain aur jagah jagah ghaltiyan ki hain. Chunanche Sheikh ‘Alauddin Ali bin Usman al maroof babin Al-Turkmani merhoom 750 Hijri ne Al-Jawahir Al-hanafi fil Radkhali Al-Bayhaqi mein in tamam laghzishon aur ghaltiyon ko muta’aiyyan kardiya hai. Haji Khalifah ne Kashf Al-Zunun mein Itqaani se naqal karte huye likha, Imam Tahawi ki jalalat-e-ilm aur un ke ijtihaad, war’a taqwa aur maarfat-e-mazahib mein un ke taqaddum ke paish-e-nazar in logon ke Inkaar ka koi asar nahin padta kyun keh munkireen Imam Tahawi se kaafi mutakhir hain. Agar kisi shakhs ko Imam Tahawi ki mahaarat-e-hadees mein shak ho to woh sirf Maani Al-Aasaar hi ka muta’ala kare jo un ki pehli tasneef hai. Hamara maslak to alag raha kya koi shakhs kisi mazhab se bhi is kitab ki nazeer la sakta hai.

‘Aizaz-o-Ikraam:

Imam Tahawi ke ‘ilm-o-fazal aur war’a-o-taqwa ke sabab tamam log un ka ehtaraam kiya karte they. Akabir saltanat aur a’azim-e-millat sab ke dilon mein un ki azmat aur aqeedat jaanguzeen(جاگزین) thi aur awaam-o-khawaas sab unka a’izaaz aur ikraam malhooz rakhte they.

Ibn-e-Zoulaaq bayan karte hain ke jab Abdul Rahman bin Ishaaq M’amar Jauhri Misr ke Ohda-e-qaza per mutamakkin huye tou woh Imam Tahawi ke adaab-o-ehteraam ka poora poora khayal rakhte they aur sawari par hamesha un ke baad sawaar hote they aur un ke baad utarte they. Jab un se is ka sabab pocha gaya to kehne lage, Imam Tahawi mujhse gyarah saal bade hain aur agar woh mujh se gyarah ghante bhi bade hote toh mujh par phir bhi un ka ehteraam lazim tha kyun keh Ohda-e-qaza koi aisi badi cheez nahi hai jis ki wajah se mein Imam Tahawi jaisi shakhsiyat per fakhar ker sakun.

Isi tarah jab Abu Abdullah Muhammad bin zabar ne Ohda-e-qaza sambhala aur Imam Tahawi un se milne aaye tou unhone aap ka bohat a’izaaz aur ikraam kiya aur un se aik hadees imla’ karwayi jis ko unhone tees saal pehle aik shakhs ke waaste se Imam Tahawi se riwayat kiya tha.

Seerat Aur Azmat Kirdaar:

Imam Tahawi haq go, nidar aur bebaak shakhsiyat ke malik they. Baghair kisi laag lipat ke aur natayej ki parwah kiye baghair kalimah-e-haq kehte aur us par qayem rehte. Wo Qazi Abu ‘Ubaid ke nayeb they lekin us ko humesha sahi rawish ki talqeen karte rehte they. Aik dafa aap ne Qazi se farmaya ke woh apne karindon ka muhasibah kiya kareim. Qazi ne jawab diya keh Isma’il bin Ishaq apne karindon ka hisaab nahin lete they. Imam Tahawi ne farmaya Qazi Bakaar apne karindon ka hisaab nahi lete they.  Qazi ne phir Isma’il ki misaal di. Imam Tahawi ne farmaya ke Huzoor(ﷺ) apne karindon ka muhasibah kiya karte they aur is silsilah mein Ibn Al-Tabiyah ka qissa sunaya.[16]

Jab karindon ko is waqiyah ka Ilm hua tou woh ghazabnaak hogaye aur unhone Qazi ko Imam Tahawi ke khilaaf bhadkana shuru kar diya yahan tak keh Qazi Imam Tahawi ka mukhalif ho gaya. Is asna mein Qazi mazool kar diya gaya. Jab Imam Tahawi ne uski mazooli ka parwana padha tou kuch log kehne lage aap ko mubarak ho. Imam Tahawi yeh sun ker sakht naraaz huye aur kehne lage, Qazi baharhaal Sahab-e-Ilm aadmi tha main kis ke sath Ilmi guftagu kiya karunga.[18]  

Tasaneef:

Imam Tahawi kaseer ut t’adaad kutub ke musannif they. Muarrikheen aur tazkirah nigaar har daur mein aap ko saraahte rahe. Tafsir, Hadees, Fiqh, Usool-e-fiqh, Kalaam, Tareef, Rijaal aur Manaqib taqreeban tamam mauzuaat par Aap ki Tasaneef maujood hain jin ki tafseel yeh hai:

 (1) Ahkam Al-Qur’an (2) Sharh M’ani Al-Aasaar (3) Mushkil Al-Aasaar (4) Ikhtilaaf Al-‘Ulamah (5) Kitab Al-Shuroot (6) Al-Shuroot Al-Sagheer (7) Al-Shuroot Al-Ausat (8) Mukhtasir Al-Tahawi fil Fiqh (9) Al-Nawadir Al-Faqihah (10) Kitab Al-Nawadir-o-Al-Hikeaat (11) Hukum Arz-e-Makkah (12) Hukum Al-Faii wal Ghinaim (13) Naqs Kitab Al-Mudalliseen (14) Kitab Al-Ashrabah (15) Al-Rad ‘Ali ‘Eesa bin Abaan (16) Al-Rad Ali Abi ‘Ubaid (17) Ikhtilaaf Al-Riwayaat (18) Al-Raziah (19) Sharh Al-Jam’e Al-Kabir (20) Sharh Al-Jam’e Al-Saghir (21) Kitab Al-Mahazir wal-Sajlaat (22) Kitab Al-Wasaiya wal-Farai’z (23) Kitab Al-Tarikh wal-Kabir (24) Akhbaar Abu Halifah (25) ‘Aqeedah Al-Tahawi (26) Taswiyah bain Akhbarana wa-Haddasana (27) Sunan Al-Shafa’i (28) Sahih Al-Aasaar[19]

Waffat:

Bayaasi saal ki azeem aur pur shikwa zindagi guzarne ke baad Imam Tahawi yakam Zeeqaad 221 Hijri mein Waffat paa gaye. 

REFERENCE:

Book: “Tahawi Shareef”

Tarjamah: Allamah Mohammad Siddiq Hazaarvi.