Imam Ibn-e-Hazm (رحمه الله)

Zail mein zere tarjuma kitab ka mukhtasar ta’aruf karaya jata hai jo chand tarrufaat ko samoye huye hai:

1. Musannif kay mukhtasar syer-o-sawaneh

2. Ta’arufe kitab

3. Tarjumatul mutarjim

Naam-o-Nasab aur wiladat:

Ali bin Ahmed bin Sa’eed bin Hazm aur kuniyat Abu Muhammad thi. Apni tasaneef mein sirf apni kuniyat zikr karte thay. Ibn-e-Hazm kay naam se shohrat payi. Wo khud likhte hain keh wo 384 Hijri ko maahe Ramzan ki akhri shab mein baad az fajr wa qabl az tuloo’e aftaab paida huye. Mu’ajjamul adbaa kay bayan kay mutabiq Ibn-e-Hazm ki wafat awakhir Shaban 456 Hijri mein wuqu’pazeer huyi. Ibn-e-Hazm Qurtuba ki maghribi janib paida huye, aap in bilaado diyar mein parwan chadhe jise “firdouse gumgashta” kay nam se yaad kiya jata hai. Mera Maqsad yeh hai keh ap sarzameen e Andaloos kay rehne wale thay jis ki yaad se ab bhi dilon se khoon kay fawware ubalne lagte hain. Dil mein huzno malal ka samandar maujein maarne lagta hai. Wohi Andaloos jo tareekhe Islam ka Azeem saniha hai.

Ibn-e-Hazm ka ahad e  talib e ilmi:

Ibn-e-Hazm ne bade ba izzat aur khush haal gharane mein tarbiyat payi. Unhe apni khandani najabat par bada naaz tha keh unhone ilm ko zariya-e-ma’ash nahi banaya. Bachpan hi mein Quran hifz kiya. Ash’ar yaad kiye aur likhna seekha. Aap kay Walid buzurgwar ne aik ba waqar A’lim Abul-Hussain bin Ali al Fasi ko aap ka ataleeq muqarrar kiya jo har waqt aap kay sath raha karte thay. Aap ne Fiqh padhne ka aghaaz kiya aur us kay pehlu ba pehlu Ilm-e-hadith, Adab akhbar, Uloom-e-aqaliyah aur falsafe bhi padhte rahe. Aap jaddal-o-munazirah mein bhi hissa lete thay.

Sab se pehle aap ne Maliki Fiqh ko apni fikr-o-nazar ki joulaan gaah qarar diya. Is ki wajah ye thi keh Andalus mein Maliki Fiqh ka charcha tha aur usey sarkari mazhab ki haisiyat hasil thi. Ibn-e-Azam se manqool hai keh do mazhab quwwat aur iqtidar kay bal boote par phaile. Hanafi mazhab mashriq mein aur Maliki maslak maghrib mein. “Baad azaa Ibn-e-Hazm (رحمه الله) ne Fiqh Shafi’i ka mutala’a kiya aur us kay tawasutt se Fiqh hanafi se agaah huye. Phir Fiqh mukhtalif se muta’arif hone ki sa’adat hasil ki.

Magar Ibn-e-Hazm zyada der tak Fiqh Shafi’i kay sath na chal sake. Balkeh zahiri Fiqh kay Imam Dawood Asbahani ki tarah jo Imam Shafi’i (رحمه الله) kay talamiz rasheed thay khalis nusoos-e-kitab-o-sunnat ki taraf da’wat dene lage. Unka mouqaf ye tha keh awamir wa nawahi wohi hain jo nusoos-e-kitab-o-sunnat se sabit hon.

Mukhtalif Uloom-o-fanoon mein maharat:

Jahan tak Ibn-e-Hazm kay tabahhur aur un ki shakhsiyat ki wusat-o-jam’eyat ka talluq hai aap ki zaat mein mukhtalif qism kay Uloom-o-fanoon jama ho gaye thay. Hadith-e-nabvi ﷺ kay sath unhe jo wabastagi wa dilbastagi rahi aap ki tasaneef us ki zindah gawah hai. Misr kay Azim Faqeeh Abu Huraira رح ne “Hayat Ibn-e-Hazm” mein “هو المحدث العظيم الذي يجمع أشتات الحديث” keh kar un kay Azim Muhaddis aur Hafiz ul Hadith hone par muhr-e-tasdeeq sabt kar di hai. Un ki Fiqhi maharat ka ye alam tha keh ayimma arb’ah se ikhtlaaf kar kay Fiqh zahiri ki bina dali. Kitab-o-sunnat Fiqh zahiri ka markaz wa mahwar hai. Ibn-e-Hazm ko muntaq-o-falsafah mein wo mahirana baseerat hasil thi keh arsitoo tak ki ghaltiyan nikalte thay. Al Sheikh Abu Zahrah kehte hain:

” كان يخطئ أرسطو في منطقه”

Falsfah mein wo naam paya keh aap ka koi saani nahi hua. Aap pehle falsafi A’lim-e-Deen hain jis ne falsafah ke afkaar-e-batilah ki dhajjiyan fizaye asmaani mein bikher dein aur unhi kay dalayel se un ka naatqah band kar diya. Imam Ghazali aaye tou Ibn-e-Hazm ki hamwar kardah raah par gamzan huye. Abu Zahrah likhte hain:

كان يسبق الغزالي إلى مناقشتهم واد حاض حججهم

Adiyan wa milal aur Islami mazahib se is qadar gehri waqfiyat rakhte thay keh “Kitab ul Fasl” jaisi kabeer ul hijam kitab likh dali jis kay liye samne Abdul Karim shehr-e-satani ki الملل والنحل kuch haisiyat nahi rakhti.

Jazba-e-It’tiba Sunnat:

Ibn-e-Hazm ka jazba-e-It’tiba Sunnat is qadar badha hua hai kay wo Hadith-e-nabvi ki moujoodgi mein kisi kay qaul ko khatir mein nahi late. Uski intiha ye hai keh wo qaul-e-sahaba ko bhi hujjat nahi gardaante aur lagi lipti rakhe baghair kehte hain keh

لا حجة فى قول أحد بعد رسول الله صلى الله عليه وسلم.

Nabi Karim (ﷺ) kay qaul ki moujoodgi mein kisi ka qaul hujjat nahi.

Doosri jagah farmate hain

ليس لأحد أن يقلد أحدا

Kisi shakhs ko kisi doosre ki taqleed ka haq hasil nahi.

Farmate hain التقليد حرام (taqleed haram hai).

Khaaksar ne apne ustaza ki ye riwayat suni hai keh muhayyi sunnat, mahi bid’at Imam Abdul Jabbar Ghaznawi رحمه الله ko Ibn-e-Hazm se bada ta’aluq khatir tha. Magar ye cheez aksar khatakti keh Ibn-e-Hazm akabir-o-A’zam-e-rijal ka adab malhooz nahi rakhte. Khuwab mein Nabi Karim (ﷺ) ki ziyarat se Musharraf huye tou jasarat Ibn-e-Hazm ki wajah puchi. Huzoor (ﷺ) ne farmaya:

“این غلبہ است نے ترک ادب”

Gharz ye hai keh Ibn-e-Hazm Fiqh mein munfarid aur yaganah shakhsiyat kay malik thay. Wo manazir bhi hain aur azim muhaddis bhi.

Wo firqa-o-mazahib kay jayyad tareen aalim hain aur behtreen shayar aur Nasr nawes bhi. Un kay ash’aar kisi tarah bhi jahiliat kay fahul shu’ara se kam martabah nahin. Un ki fanni nasar, tafawwuqe ma’anwi, judate khayal, shaukate alfaz aur bulandi aslub kay ai’tebaar se sahal mumtana’ ka darja rakhti hai. Ibn-e-Hazm ki ibarat-o-jazbaat wa ehsasaat se labrez hoti hai. Yahi wajah hai keh aap safah awwal kay Nasr naweson mein shumar kiye jate hain. Apki Nasr mein sirf alfaz ka rakh rakhao hi nahin balkeh ma’anwi husn, diqqate fiqr-o-nazar aur zahiri husn-o-jamal bhi paya jata hai. Musannif ki madah wa satayish mein main isse zyada kuch nahin kehna chahta. Mazeed tafseelat ke liye aap meri kitab “Hayate Imam Ibn-e-Hazm” ki janib rujoo’ farmayiye jo asre hazir kay Azeem Faqeeh sheikh Abu Zuhra ki kitab “Ibne Hazm Hayatuhu wa fiqhuhu” ka tarjuma hai.

2: Al Muhallah Ibn-e-Hazm:

Ibne Hazm ka ilm-o-fazal sirf qalbo lisan tak hi medood na tha. Bakhilaf azeen unhone apne Uloom-o-ma’arif ka ganjeena safhaate qirtas par badi baleegh ibarat mein bikher diya hai. Yeh yadgar kay taur par mehfuz raha aur tareekh mein hamesha kay liye usey apne auraq mein samet liya. Yeh baish qeemti ilmi zakheera akhlaf kay yahan mehfuz raha jo dalail-o-baraheen, fiqh-o-jadal aur akhlaq-o-falsafa kay rang mein uski yaad taaza karte rahe. In giran bahan tasaneef kay mahtooyat wa mutahammilat se Ibn Hazm aise nabighah wa abqari ki wus’ate ilm ka andaza hota hai. Hayate Ibn Hazm mein un ki tasneefat ka tafseeli tazkirah maujud hai. Imam Ibn Hazm kay bete Abu Rafi’ul Fazal farmate hain:

“Mere yahan mere walid kay hath ki likhi hui taqreeban 4 sad kutub jama ho gayi hain, jo 80 hazar auraq par mushtamil hain”

(Mu’ajjamul adbaa az yaaqut)

Yahan Ibn Hazm ki tasaaneef par tafseeli naqdo tabsra maqsood nahin, albattah Al Muhallah Sharhul Mujallah ka ta’aruf paish karna paish-e-nazar hai jis kay mataalib-o-ma’ani se ham qari’een karam ko roshnas karane ka sharf hasil kar rahe hain. Imam Humam ne Al Mujallah nami kitab tehreer ki thi jis ka mauzoo’ Fiqhi masail thay. Chunkeh is mein had darja ikhtisar se kaam liya gaya tha islie unhon ne khud hi sharah nawesi ka beda uthaya aur 11 zakheeme mujallidaat mein is ki sharah tehreer ki magar matn-o-sharah ko Imam ne is tarah makhloot kar diya hai keh us mein dono kay maa-bain koi khitte faasil qayem nahin kiya ja sakta.

Mutaqaddimeen kay yahan sharah nawesi ka ek tarz-o-andaz ye bhi hai keh matn-o-sharah donon ko baham is tarah mudgham kar diya jaye keh donon ek kitab nazar ayen. Al Muhallah ka bhi yahi usloob-o-andaz hai.

Al Muhallah ka bunyadi mauzoo’ Fiqhi masail hai. Kisi deeni masle kay baare mein janab Imam na sirf a’immah-e-Arba’ah balkeh akabir salaf ka maslak wa moqaf maa’ barahin-o-dalail bayan karte hain. Phir un mein se jinka maslak unki nazar mein Kitab-o-sunnat se qareeb tar hota hai  us ko ikhtiyar karte hain aur deegar masalik par kisi ru-ri’ayat malhuz rakhe baghair naqad-o-jirah Kitabo sunnat kay mazboot dalail se paish karte jate hain aur is naqd-o-jirah ka maqsad ahqaaq-haq hota hai warna Imam Ibn Hazm jaise a’azim rijal se yeh kaise ho sakta hai keh un ki tanqeed ka hadaf koi makhsus Imam ya aalim jaise Imam Abu Hanifa, Malik, Shafa’i ya Imam Ahmad bin Hanbal (رحمه الله) aur deegar Ulama-e-salaf hon. Taqleedi jamood ne asal bat samajhne se qasir rakha aur ulte log Imam Humam Ibn Hazm hi ko jaareh qarar dene lage.

Un ka moqaf sirf ek hai keh Deen mein hujjat sirf Kitab-o-Sunnat hai aqwalur rijal nahin aur is mein kisi ko ikhtilaf nahin. Ibn Hazm zawahir nusus par aitemad karte hain. Wo kisi taweel-o-ta’teel ka sahara le kar un se jaan nahi chhudate. Khuwah in nusus ka ta’alluq deeni aqayed se ho ya amali ahkam se. Khuda kay Deen mein wo shakhse wahid ki taqleed ko haram thayhrate hain aur taqreeban yahi maslak a’immah-e-Arba’ah aur jamee’ Ulama-e-salaf se manqul hai.

Ibn Hazm farmate hain:

“Kisi shakhs kay liye kisi zinda ya faut shudah aadmi ki taqleed rawa nahin. Jo shakhs kisi se Deen ki koi baat dariyaft karta hai us par yeh fareeza aaid hota hai keh woh logon se puche ke is sheher mein deen-e-Islam ka sab se bada aalim kaun hai? Phir us ki khidmat mein hazir ho kar us se matlubah masayel daryaft kare. Phir jab woh fatwa de tou saail us se puche keh Khuda ka hukm yunhi hai? Agar mufti kahe haan tou saail bila ta’ammul us par amal kare aur agar fatwa dene wala Yun kahe keh meri raaye yeh hai ya yeh fulan ka qaul hai aur is kay sath kisi qadeem ya jadeed faqeeh ka naam zikar kar de ya mufti khamosh rahe aur saail ko daant de tou saail ko aise shakhs se masla dariyaft nahin karna chahiye balkeh kisi aur se puche.

( Al Muhallah ج،ص 66-67)

Is se malum hua keh Ibn Hazm aami ko bhi taqleed ka haq nahin dete. Aalim kay liye taqleed ka koi jawaz hi nahin. Ibn Hazm (رحمه الله) aalim kay baare mein farmate hain:

“Jo shakhs bhi kisi aalim ya peshwa ki taqleed karta hai maslan Imam Malik, Abu Hanifa, Shafa’i, Sufyan, Auza’i, Ahmad bin Hanbal ya Dawood رحمهم الله ka muqallid hai usey malum hona chahiye keh yeh akabir taqleed se bezari ka izhar karenge. Kahenge baare khudaya! Ham tou tere aur tere Nabi kay kalam hi ko hukm maana karte thay. Apne tamam ikhtilafato tanazu’at mein Khuda aur Rasul kay irshadat se faisla chahte thay, agar roye zameen kay log is baat par ham se naraz ho jayen aur hamare khilaf nibrad aazma hon tou hamein mutlaqan is ki parwah nahin”.

(Al Ahkam fi Usulil Ahkam Libni Hazm ج 1 ص 100)

Khulasa yeh keh Al Muhallah Sabiquz zikar aslub-o-andaz ka hamil hai aur tamam deeni masail mein nusus Kitab-o-sunnat kay zahiri maani wa mafhum ko paish karta hai. Chunancheh kitab kay mutal’e se yeh haqeeqat aap par wazeh hoti chali jayegi.

3: Tarjumatul Mutarjim:

Is kitab ka mutarjim khaksar Ghulam Ahmad Hareeri bin Chaudhary Hussain Bakhsh Marhoom bin Chaudhary Sultan Bakhsh Marhoom yakam September 1920 ko zila’ Gordaspur kay gaaon Talibpur mein ek rajput khandan mein paida huye. Khandan kay log khalis zameendar thay. Khandani riwayat se hat kar Ahqar be 1940 mein Punjab University se BA kiya. Is kay sath sath darse nizami batamamo kamal fazil asatizah se padha. Hadith, Usule Hadith aur adabe Arabi kay sath khususi lagao raha. Darse nizami ki mutadawila kutub Maulana Abdul Haq sahab marhoom aur Maulana Hafiz Abdul Hafees sahab marhoom se padhi. Aksar-o-beshtar kutub Sihah wa Sunan ustad muhtaram Maulana Muhammad Abdullah sahab amrastiri madd zilatul aali haal muhtamim wa sheikhul Hadith Darul Quran wal Hadith jinnah colony Faisalabad se padhi.

Mazeed baraan muslimus subut, tauzeeh talweeh aur hashia khayali alaa sharhil aqayed asre hazir kay mutabbah fazil hazrat Maulana Hafiz Muhammad Gondalwi mad zillahu se padhi. Darse nizami ki akhiri kutub Shams bazighah, safar Qazi Mubarak Sharah chaghmeni, Hasiyah Abdul Ghafor Ali al Jami, matan muteen aur qaledis kay liye asr hazir kay jayyad Ulama maslan Shaikh Al Quran Moulana Ghulamullah Khan, Moulana Abdul Hannan aaf jalalba aur Qazi Abdul Subhan khelaibi Rahimullah kay samne zanooe talammuz tay kiya. 1944-45ء mein Moulwi Fazil, munshi fazil aur adeeb fazil kay imtihanat Punjab university se imtiazi taur par pass kiye. 1975ء mein January mein Hajj-e-Baitullah se mushrif hua. July 1980ء mein baar-e-degar ziyarat-e-Baitullah aur Umrah ki sa’adat hasil hui. Riyaz, ta’if, Makkah Mukarramah aur Madina Munawwarah mein aik aik hafta sarkari mehman ki haisiyat se qiyam kiya aur sar zameen-e-najid-e-jahaz ko ghoom phir kar dekha aur akabir ahl-e-ilm se mulaqatein ki.

1947 mein ghar baar, asasah wa sarmaya ko khair abaad kar saubaat safar jhelte aur khoon kay dariya mein tairte huye Faisalabad pahunche. M.A Arabi aur 1955ء mein M.A Uloom Islamia donon darja-e-aw’wal mein pass kiye. 1964ء Islamia college Faislabad mein lecturer taynaat hua. April 1968ء ko zara’e university mein senior lecturer muqarrar hua. Yakam September 1975ء ko Sayed Abu Bakar Ghaznawi رحمه الله ki da’wat par Islamia kay mansab par fayez hua. 17 December 1982ء ko Saudi Arab ki hukumat ne khaq bahar ko apni janib se professor Arabi wa uloom Islamia muqarrar kiya, jahan tadam-e-tehreer masroof kaar hun. Tadreesi faraiz ki baja awri kay sath sath raqam tasneef wa tarjume kay kam mein mashghool raha aur tahanooz mandarja zel ilmi, adabi khidmaat anjaam de chuka hun.

Tehqeeqi kaam:

Urdu dairah ma’arif-e-Islamia Punjab university kay liye mandarjah zel taweel wa tehqeeqi maqalat tehreer kiye jo is mein shaya ho chuke hain.

1. Uloom ul Quran.
2. Quran Karim kay asraat wa barkat.
3. A’jaaz ul Quran
4. Seerat nigari.
5. Arbi lughat nigari.
6. Ilm ul sarf.
7. Ilm Ul Ishtiqaq
8. Ka’bah
9. Masjid
10. Mimbar

Aham kutub hasb-e-zail hain:

Tasaneef-o-Tarajim:

1. Tareekhe Tafseer wa mufassireen (tarjumah ma’a izafat)
2. Tareekhe Hadith wa muhaddiseen (Tarjuma)
3. Hayate hazrat Imam Abu Hanifa (رحمه الله) (Tarjuma)
4. Hayate Ibne Hazm (رحمه الله) (Tarjuma)
5. Hayate Ibne Qayyam (رحمه الله) (Tarjuma)
6. Al muntaqa min minhajis Sunnah ka Urdu tarjuma
7. Islami Mazahib (Tarjuma)
8. Hayate Abu Hurairah (رحمه الله) (Tarjuma)
9. Quran-e-Kareem kay fanni mahasin (At tasweerul fanni Syed Qutub shaheed ka tarjuma)
10. Itteba’e sunnat aur a’immah-e-salaf (Tarjuma)
11. Hadithay Rasul ka tashree’i maqam (Tarjuma)
12. Uloomul Qur’an (Tarjuma)
13. Uloomul Hadith (Tarjuma)
14. Arbi Urdu bol chal
15. Sharhul Hadith wa fiqh
16. Adalte nabawi (ﷺ) kay faisle do jild

Mandarja bala kutub kay elawa bhi khaksar kay tehqeeeqi maqalat Pakistan kay jaraido mujallat mein shae’ ho chuke hain. Ab Chand ehle ilm ki khuwahisho israr par muhalla Ibne Hazm ka tarjuma shuru kia hai. Allah ta’ala takmeel ki taufeeq aur mohlat ataa farmaye.

Bargah-e-Rabbani mein Dua kunaan hun keh Khuda wande kareem is khidmat ko sharfe qubul se nawaze aur ise mere liye, mere walidain wa asatizah kay lie aur un ahbab kay lie jinhon ne yeh kaam mujh se karaya hai, nez katib aur taabi’ wa naashir sab kay liye zaad-e-aakhirat banaye.

واخر دعوانا ان الحمدلله رب العالمين