Haq Baat Ki Tashdeek – Shaitan Ke Taraf Se Bhi

Aj ke firqa parasti ke daur me log ek dusre ko samajhna to dur ki baat sunne tak ko nahi pasand karte. Wo bhi sirf isliye kyuki wo kahte ki fula shaks hamare firqe ya jamaat ka nahi hai. Ye is tarha ki shiddat pasandi pe log aa gaye hai. Ek wo 1400 saal pahle ka zamana tha jaha par ek shaks (Rasoolallah ﷺ) ne do groh ke logo ko (Ansaar aur Muhajireen) is tarha se ek kar diya tha jaise lagta tha ki wo dono apas me khoon ke talluk se bhi badh kar talluk rakhte ho aur ek aj 1400 saal baad ke log hai jo Rasoolallah ko manne ka dawa toh karte hai lekin fir bhi apas me ek dusre ko samajhna yaha tak ke sunna bhi gawara nahi karte. Aiye dekhte hai ki hamare Rasool ﷺ ka tarika kya tha:

Abu Hurairah r.a. riwayat karte hai, unho ne kaha, "Rasool ﷺ ne mujhe sadqa e fitr ki hifazat par muqarrar farmaya. Fir ek shaksh aaya aur dono haaton se (khuzoore) sametne laga. Maine use pakad liya aur kaha ki mai tumhe Rasool ﷺ ki khidmat mein pesh karung, fir Abu Huraira r.a. ne ye pura qissa bayan kiya. (Jo sadqa e fitr churaane aaya tha usne kaha ki Rasool ﷺ ke paas na le chalo iske badle mai tumhe kuch alfaz sikhata hu jisse tumhe fayda hoga) Usne kaha Jab tum raat Ko Apne bistar par sone jao toh Ayat al Kursi padh liya karo. Fir subah tak Allah tala ki taraf se tumhari hifazat karne wala ek Farishta muqarrar ho jaye ga aur shaitan tumhare paas bhi nahi aa sakega. (Hazrat Abu Huraira r.a. ne ye baat Aap ﷺ se bayan ki toh) Nabi ﷺ ne farmaya, "Usne tumse Sach kaha hai, agarche wo jhuta hai, wo shaytan tha."

Sahih al Bukhari, Kitab Fazail al Quran, hadith- 5010.

Ye tha hamare Rasool ﷺ ka tarika jo shaitan ke haq baat ko bhi tashdeek karte the aur ek aj ke daur ke kuch log hai ki agar kisi shaks se zara si galti ho jaye to use zero se multiply kar dete hai. Ye hadees un par bhi radd hai jo kahte hai ki sirf apne jamaat ki baat sunni chaiye. Is hadith se hame pata chala ki haq baat ki tashdeed karni chaiye wo kyu na shaitan ke taraf se bhi ho. Aur isi tarha ka hukm surah Nisa, ayat-59 me bhi diya gaya hai.

۩ Is mauzu ke silsile me pahla aetraz:

Kuch zyada aqalmand log kahte hai ke is hadith par ab amal nahi kar sakte kyuki ab haq baat par mohar lagane ke liye RasoolAllah nahi hai. Agar RasoolAllah ﷺ nahi hai to kya hua unki hadeese to hai na ummat me, Aap ﷺ ki hadeeso ke zarye haq baat par mohar lagaya jayega aur mere bhai RasoolAllah ke farmaan me aur Aap ﷺ ke sahih hadeeso me koi fark nahi hai jaise Allah ke farman me aur Quran me koi fark nahi hai.

۩ Is mauzu ke silsile me dusra aetraz:

Aur kuch boht zyada aqalmand log kahte hai ki RasoolAllah ne shaitan ki baat tashdeek ki toh Abu Hurairah r.a. ne baat maan li lekin kya iske baad Abu Hurairah shaitan ke ilmi majlis me baithne laga? Toh fir ham kaise fasiq/fajir shaks ki baat ko qubul kar sakte hai?

Iska jawab ye hai ki pahli baat hamne kabhi nahi kaha ki agar koi shaks apke nazdeek is layk nahi hai ki ap unse ilm lena pasand kare to ap jakar unki majaalis me baithna shuru kar dein lekin agar wahi shaks jise ap us layk nahi samajhte apse kahta hai ki Allah ek hai aur kahta hai ki ye baat surah ikhlas me likhi hai. Toh ab ap kya karenge? Ye kahenge ki ham apki is baat ko tasleem nahi karenge kyuki ap hamare jamaat se nahi hai ya fir jakar surah ikhlas padhenge? ummeed hai ki haq ki talash karne wale logo ko jawab mil gaya hoga. Toh ap kisi ki ilmi majlis me mat baithen lekin kisi ke sach baat ko tashdeek kare jaise sahabi e Rasool ne kiya tha.

۩ Is mauzu ke silsile me teesra aetraz:

Kuch bhai Ibn Sireen r.h. ka ek qawl Sahih Muslim se dete hai ki unhone kaha ki Ye ilm Deen hai toh ap ye dekho ki ap apna Deen kisse le rahe ho.

Pahli baat ye hai ki Ibn Sireen r.h. ka ye qawl aam ilm ke bareme nahi hai balki isnaad ke ilm ke liye hai. Imam Muslim ne is hadith par ye baab bandha hai "باب فِي أَنَّ الإِسْنَادَ مِنَ الدِّينِ" yaani "Isnaad Deen maise hai." To isse baat wazeh hui ki yaha par Ibn Sireen r.h. isnaad ki ilm ki baat kar rahe hai na ki aam ilm e deen ki. Aur ye dono ilm me boht farq hai. Usool e hadees ka ilm ek alag ilm ki speciality hai. Aur isme itni zyada sakhti karni boht zaruri hai kyuki aam ilm toh kitab o sunnat se pata chal jata hai ki kitna sach hai lekin is field me sab kuch ek raawi par depend hota hai, jo bhi raawi RasoolAllah ﷺ ke taraf nisbat kar ke bolega wo Ummat ka Deen ban jayega. Jab ki aam ilm to kitab o sunnat me dekhne ke baad asani se pata chal jata hai ki kahne wala shaks sach kah raha hai ya jhut.

Misaal ke taur par isi Sahih Muslim ki hadith no. 30 me likha hai,

Ibn Abi Zinad apne walid se riwayat karte hai ki maine Madinah me aese 100 admi paye jo nek sirat the magar unhe hadith riwayat karne ka ahal nahi samjha jata tha, aur unki hadith qubul nahi ki jati thi, kaha jata tha ki ye is (ilm) ke ahal nahi hai.

Sahih Muslim ka Muqaddamah, hadith- 30.

Ye isliye kyuki in logo ko usool e hadith ka ilm nahi tha, yaani koi bhi akar hadith ke naam par inhe kuch suna de to wo ise hadith samajh kar aage bayan kar denge. Toh isi liye usool e hadees ke ilm par aam deeni ilm qiyas nahi kiya ja sakta warna fir upar ki hadees ke mutabik toh jo shaks ilm e hadees ya ilm e isnaad se waqif na ho usse ilm lena haraam ho jayega unke usool ke nazdeek.

Dusri baat hamare Deen ne hame ye sikhaya hai ki jab ap kisi se ilm lete ho to uska rang, nasal, zuban, mazhab, zaat, firqa nahi balki uski daleel dekho. Dekho kya wo apni baat ke daleel me Quran ya sahih hadith pesh kar raha hai ya nahi. RasoolAllah ﷺ ne khud farmaya hai ki jab tak Allah ki kitab aur meri sunnat ko mazbuti se pakde rahoge tab tak gumrah nahi hoge. [Mustadrak al Hakim, hadith - 318, sahih]. Mazeed ilm ke liye ye article padhe: https://www.iqrakitab.com/2018/07/kisko-suna-jaye-aur-deen-ka-ilm--kisse-liya-jaye.html

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Allah Se Dua Hai Ki Wo Hame Firqa-parasti Se Upar Uthne Ki Taufeek Ata Kare. Aameen.

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Waseela Aur Aslaaf E Ummat Ka Tarika E Kaar

Kisi nek shaqs ke wasile ki kai surtein hai, ba'az jayez hai aur ba'az na-jayez hai. In me se jis Surat ki ta'eed salaf saliheen se hoti hai, wo hi jayez hai aur mashru hogi.

Aaiye Sahaba aur Taba'een ke daur mei chalte hai aur dekhte hai ke wo nek logo ke wasile ka kya mafhoom samjhate the:

۩ Daleel no.1

Sahabi e Rasool Sayyidna Muawiya r.a. ne apne daur me Barish ke liye ek bohat hi nek Tabayi Yazid bin Aswad rahimullah ka wasila pakda tha.

Ek riwayat ke alfaz hai:

إن الناس قحطو ابد مشق، فخرج معاوية يستسقي بيزيد بن الأسود… 

"Damishq me log qahet-zada hogaye toh Sayyidna Muawiya r.a. Yazid bin Aswad r.h. ke wasile se barish talab karne ke liye nikle."

( تاريخ أبي زرعة الدمشقي:602/1، تاريخ دمشق:112،111/65، وسنده صحيح )

Yaha qarayeen karaam (readers) gaur farmaiye ke yeh bilkul wahi alfaz hai jo Sahih al Bukhari mei hai ke is me(استسقي بالعباس بن عبدالمطلب) ke alfaz hai aur is me (يستسقي بيزيد بن الأسود) ke alfaz hai.

Ab dekhe ke Sayyidna Muawiya r.a. ne Allah ta'la ko jo Yazid bin Aswad r.h. ka waasta diya tha,

isse kya murad thi?

Ek dusri riwayat mei iski wazahat hai is riwayat ke alfaz yeh:

"Ek dafa qahat pada, Muawiya bin Abu sufyan r.a. aur Damishq ke log barish talab karne ke liye nikle. Jab Muawiya r.z. minmbar par baith gaye farmaya, Yazid bin Aswad Jarshi r.h. kaha hai?

Logo ne inko awaz di, wo logo ko phalangte hue aye.

Muawiya r.a. ne inko hukm diya to wo mimbar par chadh gaye aur Ap ke qadmo ke pas baith gaye. Muawiya r.a. ne yunh dua ki:

Aye Allah! Hum teri taraf apne mei se sab se behtar aur afzal shaqs ki sifarish lekar aye hai, Aye Allah! Ham tere pas Yazid bin Aswad jarshi ki sifarish lekar aye hai. (Fir farmaya)

Yazid! Allah ta'la ki taraf hath uthaiye aur (dua farmaiye), Yazid ne hath uthaya aur logo ne bhi hath uthaye. Jald hi afaq ki maghribi janib ek dhaal numa badal ka tukda namodar hua, hawa chali aur barish shuru hogai. Hatta ke mahsus hua ke log apne gharou tak bhi na pohanch payein.

 (المعرفة والتاريخ ليعقوب بن سفيان الفسوي:219/2، تاريخ دمشق:112/65، وسنده صحيح)

Hafiz ibn Hajar r.h. ne is aasaar ki sanad ko "Sahih" qarar diya hai (الإصابة في تميز الصحابة:697/6).

Malum hua ke Sahaba karam r.a. zinda aur maujud nek logo se dua kara ke iska hawala Allah ko dete the, yahi inka nek logo se Tawassul lene ka tariqa tha.

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Daleel no:2

Sayidna Muawiya r.a. ke alawa Sahabi e Rasool, Zahaak bin Qais r.a. ne bhi isi nek sahabi ka wasila pakda tha, Is riwayat ke alfaz bhi mulahiza farmaye:

"Zahaak bin Qais r.a. barish talab karne ke liye (khule maidan me) nikle to Yazid bin Aswad r.h. se kaha,

"(Allah ke samne) Bohat zyada rone wale! Khade ho jaiye(aur barish ke liye dua kijiye)."

(المعرفة والتاريخ:220/2، تاريخ أبي زرعة الدمشقي:602/1، تاريخ دمشق:220/65، وسنده صحيح)

Qarayeen karam hi bataiye ke kya Sayyidna Muawiya r.a. aur Sayyidna Zahaak bin Qais r.a. ko wasile ke mafhoom ka zyada ilm tha ya bad wale adwar ke kisi Shaqs ko?

Fir kisi ek bhi Sahabi ya Taba'ee ya siqah muhaddis se zaat ke wasile ka jawaz sabit nahi. Kya ab bhi koi zee'shaoor shaqs Sahih Al Bukhari wali hadith mei mazkur wasile se zat ka wasila murad lega?

Shaikh Ibn Taimiyyah r.h. farmate hai:

"RasoolAllah ﷺ ki moujudi ya ghair moujudgi ya wafat ke bad, RasoolAllah ﷺ ki zaat ka wasila pesh karna, Allah tala ko apki zaat ya deegar Ambiya karam a.s. ki zaat ki qasam dena ya Ambiya karam a.s. ko pukar kar un se hajat talabi karna, sab kamo ka hukm ek hai. Sahaba karam r.a. aur Taba'een ke haan yeh kam maroof na tha.

Iske bar'aks Sayyidna Umar bin Khattab r.a. aur Sayyidna Muawiya bin Abu sufian r.a., inke sath moujud Sahaba karam r.a. aur inke bad ane wale taba'een jab khushk sali mei mubtela hote to wo zinda, nek logo,

Maslan Sayyidna Abbas r.a. aur Yazid bin Aswad r.h. se dua karate aur is dua ko wasila banakar Allah se barish talab karte the, inhone aisi surate hal mei kabhi bhi RasoolAllah ﷺ ka wasila pakad kar barish talab nahi ki, na RasoolAllah ﷺ

ki Qabar e Mubarak ke pas na kisi aur ki Qabr ke pas balke Sayyidna Abbas r.a. aur Yazid bin Aswad r.a. ki taraf chale gaye.

Wo dua me RasoolAllah ﷺ ka wasila dene ke bajaye RasoolAllah ﷺ par Durud o Salam bhejte the. Sayyidna Umar bin Khattab r.a. ne farmaya tha ke

Aye Allah! Pahle Ham tere Nabi ﷺ ko tere darbar mei wasila banate the aur tu hame barish inayat farmata tha, Ab hum tere pas apne Nabi ke chacha ka wasile ke liye aye hai, lehaza hame bairsh ata farma, ya'ani sahaba karam ne jab RasoolAllah ﷺ ki hayat mubaraka me iqhtiyar kiye jane wale tariqe ko iqhtiyar karna (RasoolAllah ﷺ se dua karna) mumkin na samjha to iske badle me is tariqe (Sayyidna Abbas r.a. ki dua) ko iqhtiyar kar liya.

Yeh bhi to hosakta tha ke wo RasoolAllah ﷺ ki farmabadari par ate aur Aap ki zaat ka wasila iqhtiyar karte ya khule maidaan me jakar apni Dua me apka wasila in alfaz mei pesh karte jin se Allah ko makhluq ki qasam dena ya maqhluq ke waste se sawal karna lazim aata. Wo kah sakte the ke Aye Allah! Ham Tujhse tere Nabi ﷺ ke muqam o martabe ke tufael sawal karte hai ya tujhse tere Nabi ki qasam dete hai wagaira wagaira, jaisa ke ba'az log karte hai (lekin Sahaba e karam ne aisa nahi kiya)".

(مجموع الفتاوي:318/1) 

Qabile ghaur baat to yeh hai ke Salaf e saliheen raah e aetedal par the sunnat ke muttabe the, kisi zinda ya faut shuda shaqs ki zaat ke wasile ka inki zindagio me sabit nahi milta.

Shaikh ibn Taimmiya r.h. likhte hai:

"Fir ummat ke aslaaf wa aimma aur aj tak ke ulma e karam barish talab karne ke hawale se nek zinda logo ka wasila lene me sahaba karam r.a. ke tariqe par chalte hai. In me kahi ek se bhi yeh manqul nahi ki inhone fautshudgan ka wasila pesh kiya ho, inhone na Rasulo ka wasila pakda, na Ambiya ka aur na aam nek logo ka. Jo shaqs yeh dawa kare ke zinda aur faut shuda dono ka wasila barabar hai, halanke ulma e Islam, aslaaf e ummat aur ummat ke behtareen log is barabari ke qa'el na the, fir wo is biddati wasile se bezar hone walo ko kafir aur gumrah qarar de to Allah tala hi iske qaul wa fel par is se nimat le".

 (الرد علي البكري لابن تيمية،ص:127،126)

Salaf Salaheen ki pairwi hi Ahle Sunnat ka sha'ar hai.

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۩ Daleel no:3

Sayydina Anas bin Malik r.a. se riwayat hai, "Jab Sahaba karam ne tastar ko Fatah kiya to waha Taboot mei ek shaqs ka jism dekha, iski naak hamre ek hath ke barabar thi. Waha ke log is taboot ke wasile se galbah wa barish talab kiya karte the. Sayyidna Abu Musa r.a. ne Ameerul Momineen Sayyidna Umar bin Khattab r.a. ki taraf khat likha aur sara waqia sunaya, Sayyidna Umar r.a. ne jawab me likha ki yeh Allah ta'ala ke Nabiyo mai se ek Nabi hai. Na Aag Nabi ko khati hai na zameen, fir faramaya, Tum aur tumhare sathi koi aisi jaga dekho jiska tum dono ke alawa kisi ko ilm na ho,waha is taboot ko dafan kardo. Sayydna Anas bin Malik r.a. bayan karte hai ke main aur Sayyidna Abu Musa gaye aur ise (ek gumnam jaga me) dafan kardia.

(مصنف ابن أبي شيبه:4/7، الرقم:33819، وسنده صحيح) 

Yani Sayyidna Umar r.a. aur deegar Sahaba karam r.a. Anbiya karam a.s. ke jism ya inki zaat ko wasila banana jayez nahi samajhte the. Ajmi elaqou ke kuffar is Tawassul ke qa'ael the, un ke is fael e shani ko khatam karne ke liye Sayyidna Umar r.a. ne is Nabi ke jism ko gumnaam jagah dafan karne ka hukm de diya."

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۩ Daleel no:4

Abu Al-Aaliyah (Tabayi) rahimullah bayan karte hai, "Hamne jab Tastar ko Fatah kiya to har mizan ke baitul maal me ek charpayi dekhi. Is par ek faut shuda shaqs pada tha. Iske sar ke pas ek Kitab thi. Hamne wo kitab pakdi aur ise Umar bin khattab r.a. ki khidmat me le gaye. Unhone Hazrat Kaab Ahbaar Tabayi rahimullah ko bulaya jinhone is Kitab ka Arbi me tarjuma kardiya. Main Arabo mai se wo pahla shaqs tha jisne is kitab ko padha. Mai isko yun padh raha tha goya Qur'an ko padh raha hu. Abu Al-Aliya ke shagird kahte hai, "Maine Abu Al-Aaliyah se pucha ke is kitab me kya likha tha, unhone farmaya, "Isme Ummat e Muhammadia ki Seerat, Maamlaat, Deeen, tumhare lehje aur bad wale halaat. Maine arz kia, "Apne us faut shuda shaqs ka kya kiya"? Unhone farmaya, Hamne Din ke waqt muqtalif jagaho par Terah (13) Qabrein khodi, Fir raat k waqt inme se ek mei ise dafan kardia aur sab Qabren zamin ke barabar kardi. Is tarha karne ka maqsad yeh tha ke logo ko sahih Qabar ka ilm na ho aur wo Qabar kushai na kar sake. Maine arz kiya,Wo log is faut shuda shaqs se kya ummeed rakhte the?

Unhone faramaya, Unka khayal yeh tha ke jab wo qateh saali me mubtela hote hai to iski charpayi ko bahar nikaalne se un ko barish ata'a ki jati hai.

Maine pucha, Apke qayal me wo Shaqs kon tha? Unhone kaha, Jise Daniyal a.s. kaha jata hai. Maine pucha, Ap ke khayal me wo kitne arsa se faut ho chuka tha? Unhone kaha, "Teen sau (300) saal se.

Maine pucha, Kya iske jism me koi tabdeeli aayi thi? Unhone jawab dia: Nahi, bas guddi se chand Baal gire the, kyunke Ambiya karam a.s. ke jism me na zamin Tasarruf karti hai na darinde ise khaate hai."

(السيرة لابن إسحاق، ص:67،66، طبع دارالفكر، بيروت، دلائل النبوة للبيھقي:382،381/1، طبع دار الكتب العلمية، بيروت) 

In dono aasar se sabit hua ke Sahaba karam aur Ambiya karam ke jismo aur un ki Qabron se tawassul ko najayez samjhte the. Isliye inhone bade ehtemam se Daniyal Nabi a.s. ke jism mubaraka ko chupa diya take na logo ko inki khabar ka ilm ho aur na wo inse tawassul kar sake.

Ba'az log Khayanat ilmi se kaam lete hue in riwayaaat ke aadhe tukde samayeen ke samne rakhte hai aur inhe batate hai ke Ambiya karam ke ajsaam aur inki Qabro se tawassul Sahaba karam r.a. ke zamane me bhi liya jata tha. Yeh log agle tukde dakaar jate hai jinme wazahat hai ke yeh kaam ajmi kuffar ka tha aur Sahaba karaam ne inke is kaam ko jayez nahi samajha aur na inhe is kaam ki ijazat di balke iske sadbaab ke liye entehaai aqdamaat kiye.

Ye harkat badtareen khiyanat hai, dunya me to Allah ne aise naam nihad scholars ko mohlat di hui hai, lekin aise log roz e qayamat azab ilahi se nahi bach payenge, agar Allah ne chaha. Ab bhi mouqa hai, inhe hashar aur hisab se zarur jana chahiye.

Is bare me Shaikh ibn Taimiyyah rahimullah farmate hai, "Salaf saliheen (sahaba wa tabayeen) is darwaze (ambiya wa saulaheen ke tawassul) ko band karte the, jab musalmano ne tastar ke ilaqe ko Fatah kiya to waha ek faut shuda salamat shaqs ko dekha, inhone ise Daniyal Nabi qarar diya. Iske qareeb ek Kitab thi, jisme waqyaat ka zikr tha. Is ilaqe ke log iske tawassul se barish talab karte the.

Sayyidna Abu Musa Ash'ari ne is bare me Umar r.a. ko khat likha to inhone jawaban farmaya ke din ko 13 Qabren khodi jaye, phir raat ke andhere me in me se ek me Daniyal a.s. ko dafan kardiya jaye, phir Qabar ka nishan mita diya jaye take log shirk me mubtela na ho.

(مجموع الفتاوي:170/27) 

Shaikh Ibn Tamiyyah rahimullah farmate hai, "Is waqye me Muhajireen aur Ansar Sahaba karam r.z. ne Daniyal a.s. ki Qabar ko chupaya hai take log iski waja se shirk o biddat me mubtela na ho. Isse malum hota hai ke Sahaba karaam, Ambiya karam wa saleh ki qabrou se tawassul ko najayez samjhte the.

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Khud Ko Sirf Teen (3) Naam Dena Hi Salaf Ka Tarika Tha

Allah ne Quran aur Sahih Hadeeso me Musalmano ko boht se naamo se mukhatib kiye hai. Un maise kuch naam amalan diye gaye hai Jaise sahaba, Mujahireen, Ansaar, wagaira aur kuch name laqaban diye gaye hai matlab as a Label (Title). Ab Gaur karne wali baat ye hai ki Amalan naam Amal karne se banta hai na ki bina amal kiye, Jaise Jin sahabao ne RasoolALlah ke sath hijrat ki thi Mecca se Madinah unhe Muhajireen kaha gaya. Ab ye sirf unlogo ko kaha gaya hai Jinhone Hijrat ki thi na ki baaki sahabao ko jo baad me aye ya jo Hijrat na kar sake. Aur Ansaar un Madina ke logo ko kaha jata hai Jinhone Hijrat ke baad RasoolALLah aur Apke sahaba ki madad ki. Toh isi liye Muhajireen ko Ansar nahi kaha ja sakta aur Ansar ko Muhajireen nahi kaha ja sakta.

Lekin Deen me Laqab ka muamla alag hai, Laqab even bina amal kiye bhi diya ja sakta. Misaal ke taur par agar koi Musalman sharabi hai to use ham gair-Muslim nahi kahenge agarche uski harkate gair-Muslim ki hi tarha kyu na ho.

Isi liye Deen me in do chizo me fark hai. Ek amalan (by action) aur ek Laqaban (by Label).

Aur ye mera khud ka fahm nahi hai balki ye hamare aslaaf (salaf) ka fahm hai jisse kuch log ilm ke kami ki wajah se nawakif hai. Dalail ke taur par mai Hazrat Ali r.a. ka qawl pesh karna chahunga.

۩ Tariq bin Shihaab (Tabayee) r.h. bayan karte hai ke Mai Ali ibn e abi Talib r.a. ke paas tha to unse sawal kiya gaya ke Kya Ahl e Neherwaan (ya’ni khawarij) mushrikeen hai? Ap r.a. ne farmaya ke (Nahi), Shirk se to wo Bhage hai. Fir pucha gaya to kya Fir wo munafiq hai? Ap r.a. ne Farmaya: Nahi! Munafiqeen to Allah ta’ala ko bahut hi kam yaad karne wale hote hai (ya’ani khawarij to had se zyada ibadat guzaar hai to wo munafiq kyun kar ho sakte hai). Fir pucha gaya ke aakhir wo (khawarij) kya hai?

Ali r.a. ne farmaya ye (hamare) aise (Musalman bhai) log hai jinhone hamare khilaaf baghawat ki hai.

Al Musannaf ibn Abi Shaiba, Hadith no- 39097, Isnad Sahih.

۩ Shaykh Ibn Taymiyya farmate hai,

Khawaarij jo gumrah hue, jinse ladne ka hukm RasoolAllah ne diya tha, aur jinse Ameer al-Mu’mineen ‘Ali r.a., ek hidayat-yafta Khalifa ne jang kari, aur jinse Sahaabah, Taabi‘een aur unke baad aane wale bade ulema bina ikhtilaf unse jang karne se muttakif hue, unhe ‘Ali ibn Abi Taalib, Sa‘d ibn Abi Waqqaas aur durse Sahaabah ne kafir nahi kaha; balki (in sahaba ne) unhe Musalman mana agarche unlogo ne inse jang ki thi.

Majmoo‘ al-Fataawa, 3/282. source: https://islamqa.info/en/182237

Ab Gaur karne wali baat hai ki Khawarij wo jamaat hai jo Sahaba ko unke muh par kafir kaha karti thi lekin fir bhi Ali r.a. ne unhe kafir, munafik nahi kaha jab ki unka amal ek Musalman jaisa tha hi nahi. Isse ye sabit hua ki ye Laqab bina amal ke bhi de sakte hai.

Deen e Islam me amalan naam ki mumaniya nahi payi jaati hai, jaise Ham namaz padhne wale shaks ko namazi kahte hai, Hajj karne wale shaks ko Haji kahte hai. Lekin laqaban taur par Teen naam (Muslim, Momin aur Abdullah) ke alawa baaki naam rakhne par sakht Hadeese aur salaf ke aqwaal maujud hai. Aur hadith me in teen laqab ke alawa baaki laqab ko Jahalat ka laqab kaha gaya hai aur to jahannam ke azaab tak ka zikr ho gaya hai.

حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبَانُ بْنُ يَزِيدَ، حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ زَيْدِ بْنِ سَلاَّمٍ، أَنَّ أَبَا سَلاَّمٍ، حَدَّثَهُ أَنَّ الْحَارِثَ الأَشْعَرِيَّ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏”‏ إِنَّ اللَّهَ أَمَرَ يَحْيَى بْنَ زَكَرِيَّا بِخَمْسِ كَلِمَاتٍ أَنْ يَعْمَلَ بِهَا وَيَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهَا وَإِنَّهُ كَادَ أَنْ يُبْطِئَ بِهَا فَقَالَ عِيسَى إِنَّ اللَّهَ أَمَرَكَ بِخَمْسِ كَلِمَاتٍ لِتَعْمَلَ بِهَا وَتَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهَا فَإِمَّا أَنْ تَأْمُرَهُمْ وَإِمَّا أَنَا آمُرُهُمْ ‏.‏ فَقَالَ يَحْيَى أَخْشَى إِنْ سَبَقْتَنِي بِهَا أَنْ يُخْسَفَ بِي أَوْ أُعَذَّبَ فَجَمَعَ النَّاسَ فِي بَيْتِ الْمَقْدِسِ فَامْتَلأَ الْمَسْجِدُ وَقَعَدُوا عَلَى الشُّرَفِ فَقَالَ إِنَّ اللَّهَ أَمَرَنِي بِخَمْسِ كَلِمَاتٍ أَنْ أَعْمَلَ بِهِنَّ وَآمُرَكُمْ أَنْ تَعْمَلُوا بِهِنَّ أَوَّلُهُنَّ أَنْ تَعْبُدُوا اللَّهَ وَلاَ تُشْرِكُوا بِهِ شَيْئًا وَإِنَّ مَثَلَ مَنْ أَشْرَكَ بِاللَّهِ كَمَثَلِ رَجُلٍ اشْتَرَى عَبْدًا مِنْ خَالِصِ مَالِهِ بِذَهَبٍ أَوْ وَرِقٍ فَقَالَ هَذِهِ دَارِي وَهَذَا عَمَلِي فَاعْمَلْ وَأَدِّ إِلَىَّ فَكَانَ يَعْمَلُ وَيُؤَدِّي إِلَى غَيْرِ سَيِّدِهِ فَأَيُّكُمْ يَرْضَى أَنْ يَكُونَ عَبْدُهُ كَذَلِكَ وَإِنَّ اللَّهَ أَمَرَكُمْ بِالصَّلاَةِ فَإِذَا صَلَّيْتُمْ فَلاَ تَلْتَفِتُوا فَإِنَّ اللَّهَ يَنْصِبُ وَجْهَهُ لِوَجْهِ عَبْدِهِ فِي صَلاَتِهِ مَا لَمْ يَلْتَفِتْ وَآمُرُكُمْ بِالصِّيَامِ فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ فِي عِصَابَةٍ مَعَهُ صُرَّةٌ فِيهَا مِسْكٌ فَكُلُّهُمْ يَعْجَبُ أَوْ يُعْجِبُهُ رِيحُهَا وَإِنَّ رِيحَ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ وَآمُرُكُمْ بِالصَّدَقَةِ فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ أَسَرَهُ الْعَدُوُّ فَأَوْثَقُوا يَدَهُ إِلَى عُنُقِهِ وَقَدَّمُوهُ لِيَضْرِبُوا عُنُقَهُ فَقَالَ أَنَا أَفْدِيهِ مِنْكُمْ بِالْقَلِيلِ وَالْكَثِيرِ ‏.‏ فَفَدَى نَفْسَهُ مِنْهُمْ وَآمُرُكُمْ أَنْ تَذْكُرُوا اللَّهَ فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ خَرَجَ الْعَدُوُّ فِي أَثَرِهِ سِرَاعًا حَتَّى إِذَا أَتَى عَلَى حِصْنٍ حَصِينٍ فَأَحْرَزَ نَفْسَهُ مِنْهُمْ كَذَلِكَ الْعَبْدُ لاَ يُحْرِزُ نَفْسَهُ مِنَ الشَّيْطَانِ إِلاَّ بِذِكْرِ اللَّهِ ‏”‏ ‏.‏ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ وَأَنَا آمُرُكُمْ بِخَمْسٍ اللَّهُ أَمَرَنِي بِهِنَّ السَّمْعُ وَالطَّاعَةُ وَالْجِهَادُ وَالْهِجْرَةُ وَالْجَمَاعَةُ فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ قِيدَ شِبْرٍ فَقَدْ خَلَعَ رِبْقَةَ الإِسْلاَمِ مِنْ عُنُقِهِ إِلاَّ أَنْ يَرْجِعَ وَمَنِ ادَّعَى دَعْوَى الْجَاهِلِيَّةِ فَإِنَّهُ مِنْ جُثَا جَهَنَّمَ ‏”‏ ‏.‏ فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ وَإِنْ صَلَّى وَصَامَ قَالَ ‏”‏ وَإِنْ صَلَّى وَصَامَ فَادْعُوا بِدَعْوَى اللَّهِ الَّذِي سَمَّاكُمُ الْمُسْلِمِينَ الْمُؤْمِنِينَ عِبَادَ اللَّهِ ‏”‏ ‏.‏ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ ‏.‏ قَالَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ الْحَارِثُ الأَشْعَرِيُّ لَهُ صُحْبَةٌ وَلَهُ غَيْرُ هَذَا الْحَدِيثِ-

Al-Harith Al-Ash’ari riwayat karte hai ki Nabi ﷺ ne farmaya : Mai tumhe paanch bato ka hukm deta hu jinka Allah taala ne mujhe Hukm diya hai. Pahla hai Jamaah, dusra hai itaat karna, teesra hai sunna, chautha hai Hijrat aur panchwa hai Jihad karna Allah ke raah me.

Aur jo shaks balisht barabar bhi Jamaah se elaida hua us ne goya Islam ki Tauk apne gardan se utaar fenka magar us surat me ke jamaah me wapis aajae aur puri tarah ameer ki itat kare.

Aur jo bhi Islam ke zamane me jahiliyat ke naam se pukarna shuru kar de to wo dozakh me dale jane wale Khush wa khishak me honge.

Ek shaks ne arz kiya: Ya RasoolAllah! Agarche wo namaz padhe aur roza rakhe? Ap ﷺ ne farmaya, Agarche wo namaz padhe aur roza rakhe. Pas tum apne aap ko us naam se pukaro jis naam se Allah ne tumhe pukara hai. Usne tumhara naam MUSLIM, MOMIN AUR ABDULLAH (ALLAH KA BANDA) RAKHA HAI.

Sunan Tirmizi, – Vol. 1, Book 42, Hadith 2863. (Classed As Sahih by Sheikh Zubair Ali Zai)

Ab ek chiz aur gaur e talab hai ki Allah ne hame boht se naamo se Pukara hai fir yaha par sirf 3 naamo ki permission kyu mil rahi hai. Iska jawab ye hai ki baaki naam amalan (by action) hai lekin ye teen Laqaban (by label) naam hai.

Is Hadees pe Salaf ka Fahm:

۩ Shaykh ibn Taymiyya farmate hai,

“Minjumla in baton ke jin se ummat me Firqa-Parasti paida hoti hai aur jinhe darmiyan me lakar ummat ko tarah tarah ke azmaish wa mehnat me dala jata hai, halanke Allah aur RasoolAllah ﷺ se in ki koi Dalail nahi. Ek ye bhi hai ke masalan kisi ko pucha jaye ke tu Shukayki hai ya Qarfandi ? Ye lakab e batil hai, kyuki inke sahih hone me Allah ne koi daleel nahi utary. Allah ki kitab aur RasoolAllah ﷺ ki sunnat aur Salaf as-saliheen ke aqwaal ma’aroofa me inka mutlaq pata nahi chalta, na koi Shukayki hai na Qarfandi.

Toh jab kabhi kisi Musalman se is chiz ki nisbat pucha jaye to us par wajib hai ke ye jawab de ke mai na Shukayki hu na Qarfandi, balke Mai Musalman hoon, Allah ki kitab aur Rasoolallah ki sunnat ka muttabi hoon.

Ameer Muawiya r.a. se hame ye riwayat pahuchi hai ke inhone ek daf’a ibn e Abbas r.a. se pucha ke Ap Hazrat Ali r.a. ki millat par hai ya Usman r.a. ki? Inho ne kaha ke ‘Na mai Ali ki millat par hoon, aur na Usmaan ki, Mai to RasoolAllah ki millat par hoon’.

Salaf as saliheen me se har ek yahi kahta tha, ‘ Ye tamaam Naam (laqab) Gumrahi hai aur in ka anjaam dozakh hai.’

Ek Salaf farmate hai, Mai ye nahi janta ke dono ni’maton me se koun si ni’amat badi hai, ye ni’amat badi hai ke Allah ne mujhe Islam ki taraf rahnumayi ki ya ye ke Allah ne mujhe Gumraahi se alag kiya. Allah ne Quran me hume Musalman, Momim aur Abdullah kah kar pukara hai. Hum hargiz nahi chahte ke Allah ke tajweez kar’dah naamo ko chhor kar wo naam ikhtiyaar kare jo kisi khaas Qaum ne ba’tareeq ejaad kiya hoo aur unhone aur Un ke abaa wa ajdaad ne khud gadh liye ho. Halanke Allah ne Un ke mutalliq koi daleel nazil nahi farmayi balke wo laqab bhi bid’at hai.”

Al Wasiyat Al Kubra, Chapter- Muqtalif Naamo Ki Taraf Mansoob Hokar Ummat Me Tafarruqa Paida Karna, Page- 75.

Is liye hame Khud ko sirf Muslim, Momin ya Abdullah kahna chaihiye. Baaki naam jo hai jaise Shiya, Sunni, Barelwi, Tablighi, Ahle hadith (salafi), ye tamam laqab se bachna chaiye taaki ham Allah aur Rasool ke farman aur salaf ke fahm ke mutabik amal kar sake. RasoolAllah ne ta-umr khud ko sirf Musalman kaha. Aur Allah pak Quran me farmate hai,

“Laqad Kaana Lakum Fii Rasoolil-laahi Uswatun Hasana”

“RasoolAllah Tumhare Liye Ek Behtreen Misaal Hai.” 

Quran, 33:21.

•٠•●●•٠•

Allah se dua hai ki wo hame Deen e Islam ko apne firqo ke bajaye salaf ke fahm se samajhne ki taufeek ata kare. aameen.

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Beautiful Hadiths

1۩ Abdullah bin masood r.a. se riwayat hai ki mainey Rasoolullah ﷺ se pucha ki deen ke muaamley mein kaun sa amal afzal hai Aap ﷺ ne farmaya ki waqt par namaz Parhna, mainey pucha uskey baad Aap ﷺ ne farmaya ki Waldein ke saath neik suluq karna, mainey pucha uskey baad Aap ﷺ ne farmaya Allah ke raastey mein jihad karna.

Sahih Bukhari, Vol 4, 2782.

2۩ Mohammad ﷺ ne farmaya ki Momin ka ajab(boht achha) haal hai ke jab ALLAH usey nemat bakshta hai to wo shukr karta hai aur ispe isko sawab milta hai aur jab Allah use aazmata hai aur uspe taklif dalta hai tab wo sabr karta hai aur ispe bhi isko sawab milta hai.

Sahih Muslim, Book 042, Number 7138.

3۩ Anas bin Malik r.a. se riwayat hai ki Rasoolullah ﷺ ne farmaya Koi bhi musalman jo ek darkht ka paudha(small tree) lagaye ya khet mein beej boye phir us sey parinada ya insaan ya janwar jo bhi khatey hain wo uski taraf se sadqa hai.

Sahih Bukhari, Vol 3, 2320.

4۩ Huzaifa r.a. se riwayat hai ki Rasoolullah ﷺ ne farmaya, “Gujishta ummaton ke kisi shaksh ki rooh ke paas farishte aaaye aur pucha ki tune kuch achhey kaam bhi kiye hain? Rooh ne jawab diya ki main apne naukaro se kaha karta tha ki wo maaldaar logo ko (jo unke karzdaar hai) mohlat de diya kare aur un par sakhti na kare aur mohtaajon (ka karz) muaf kar diya karein.

Fir farishton ne bhi us se darguzar ki aur sakhti nahi ki.”

Sahih al Bukhari, kitab al buyu ﴾34﴿, hadith- 2077.

5۩ Anas bin Malik r.a. Rasoolullah ﷺ ne farmaya jo shaksh apni Rozi mein kushadgi chahta ho ya umar darazi chahta ho to usey chahiye ki Sila rahmi (keep good relations with his relatives) karey.

Sahih Bukhari, Vol 3, 2067.

6۩ Abu Hurairah r.a. se riwayat hai ki Rasoolullah ﷺ ne farmaya agar aurat apney Shohar ki kamayee uski ejazat ke bagair bhi ( Allah ke raastey mein) kharch karey to usey Aadha sawab milta hai.

Sahih Bukhari, Vol 3, 2066.

7۩ Ummul Momeneen Hazrat aayesha r.a.ne arz kiya Ya Rasoolullah ﷺ mere 2 Padosi (neighbor) hai to mujhe kiskey ghar hadiya bhejna chahiye Aap ﷺ ne farmaya jiska darwaza tumse kareeb hai.

Sahih Bukhari, Vol 4, 2595.

8۩ Abu Hurairah r.a. se riwayat hai ki Rasoolullah ﷺ ne farmaya jab kisi ka ghulam (naukar) khana laye aur wo usey apney saath na bitha sakey to usey ek ya do niwaley Zarur khila de kyunki usney isko(khaney ko) tayyar karney ki takleef uthayee hai. 

Sahih Bukhari, Vol 4, 2557.

9۩ Jubair bin Mutim Radi Allahu Anhu se riwayat hai ki Rasoolullah ﷺ ne farmaya Qataa Rahmi karney wala (Rishtey todney wala) jannat mein nahi jayega.

Sahih Bukhari, 5984

10۩ Abdullah bin Umar r.a. se riwayat hai ki Rasoolullah ﷺ ne farmaya Ek Aurat ko azab is wajah se hua kyunki usney ek billi ko itni der tak baandh kar rakha tha ki wo bhook se mar gayee aur wo Aurat isi wajah se Dozakh mein dakhil huyee. Rasoolullah ﷺ ne faramaya ki Allah taala ne us sey kaha tha { Aur allah hi jiyada janta hai } ki jab tuney us Billi ko baand kar rakha us waqt na tuney usey kuch khilaya aur na kuch pilaya aur na usey chod ki wo zameen ke keedey makodey hi kha kar apna pet bhar leti.

Sahih Bukhari, Vol 3 , 2365.

11۩ Abu Hurairah r.a. se riwayat hai ki Rasoolullah ﷺ ne farmaya ek shakhsh ja raha tha ki usey sakht piyas lagi usney ek kunwey mein utar kar paani peeya phir bahar aaya to dekha ki ek Kutta(dog) haanf raha hai aur pyas ki wajah se keechad chaat raha hai usney (apney dil mein) kaha ki ye bhi is waqt aisey hi pyas mein mubtala hai jaisey abhi mujhe lagi huyee thi (wo phir se kunwey mein utra) apney jutey ko bhar kar usey apney daanto se pakdey huye upar aaya aur kuttey ko pani pilaya Allah taala ne uskey is kaam ko qubul kiya aur uski maghfirat farmayee Sahaba ne arz kiya Ya Rasoolullah ﷺ kya humein chopayo (animals) par bhi ajar milega Aap ﷺ ne farmaya har jaandar mein sawab hai.

Sahih Bukhari, Vol 3 , 2363.

12۩ Anas bin Malik r.a. se riwayat hai ki Rasoolullah ﷺ ne farmaya Koi bhi musalman jo ek darkht ka paudha(small tree) lagaye ya khet mein beej boye phir us sey parinada ya insaan ya janwar jo bhi khatey hain wo uski taraf se sadqa hai.

Sahih Bukhari, Vol 3, 2320.

13۩ Abu Hurairah r.a. se riwayat hai ki Rasoolullah ﷺ ne farmaya ki Allah taala ka farman hai teen tarah ke log aisey hain jika Qayamat ke din main khud Muddaii banuga ek to wo shkash jisney mere naam par ahad (vada) kiya aur phir wada khilafi ki,

Dusra wo shaksh jisney kisi Aazad aadmee ko bech kar uski Qeemat khayee,

Teesra wo shaksh jisney kisi ko majdur kiya phir kaam to us sey pura kiya lekin uski majduri na di.

Sahih Bukhari, Vol 3, 2270.

14۩ Ayesha r.a. se riwayat hai ki mainey pucha Ya Rasoolullah ﷺ mere Do Padosi hain unmein se kiskey paas mein Hadiya (Gift) bheju, To Aap ﷺ ne farmaya jiska darwaza tujhse jiyada kareeb hai.

Sahih Bukhari, Vol 3,2259.

15۩ Ayesha r.a.se riwayat hai ki Rasoolullah ﷺ ne farmaya Allah ke nazdeek sabse bura shkash wo hai jo sakht jhagdalu( faltu ki ladaii karne wala) ho.

Sahih Bukhari, Vol 8, 7188.

16۩ Abu Hurairah r.a. se riwayat hai ki Rasoolullah ﷺ ne farmaya logo mein sabse badtareen shaksh wo hai jo Do rukha (daugla) hai jiska kuch logon ke samney ek rukh hota hai aur dusrey logon ke samney dusrey rukh se milta hai.

Sahih Bukhari, Vol 8, 7179.

17۩ Maqil r.a. se riwayat hai ki Rasoolullah ﷺ Wasallam ne farmaya jab Allah kisi bandey ko kisi riwaayat (yani kisi jagah ke logon ka) ka hakim (ruler) banata hai aur wo imandari ke saath uski hifazat nahi karta to wo jannat ki khushbu bhi nahi payega.

Sahih Bukhari, Vol 8, 7150.

18۩ Ibn Abbas r.a. se riwayat hai ki unhoney nabee ﷺ se suna ki koi Mard kisi (gair mahram) aurat ke saath tanhaii mein na baithey aur koi aurat us waqt tak safar na karey jab tak uskey saath uska mahram na ho itney mein ek sahabi khadey huye aur farmaya Ya Rasoolullah Sallallahu Alaihi Wasallam mainey falah jihad mein apna naam likhwa diya hai aur meri Biwi hajj ke liye ja rahi hai to Aap Sallallahu Alaihi Wasallam ne farmaya tu bhi uskey saath hajj ke liye ja.

Sahih Bukhari, Vol 4, 3006.

19۩ Ayesha r.a. se riwayat hai ki Rasoolullahu ﷺ juta (shoe) pahanney, kanghi karne , wudhu karney aur apney har kaam mein dahiney taraf se kaam ki Ibtida karney ko pasand kartey they. 

Sahih Bukhari, Vol 1, 168.

20۩ Abdullah bin Saad r.a. kahte hai k mai ne Nabi ﷺ se poocha ke Nafil Namazein ghar mai padhna afzal hai ya Masjid mai? Nabi ﷺ ne farmaya k tum dekhtey hoo k MERA gharMasjid sey kitna kareeb hai, lekin is k bawajood Farz Namazo k Alawa Mujhe Nafil Namzein apne ghar mai padhna zyada pasand hai.

Shamail-Tirmizi: 276.

21۩ Mohammad ﷺ ne farmaya ki Jo Shakhs Kisi Ko Naiki Ka Rasta Bataa’ay Ga, To Usay Bhi Utna Hi Sawaab Milayega Jitna Us Par Amal Krnay Walay Ko.

Sahih Muslim, Hadees 1893.

22۩ Mohammad ﷺ ne farmaya ki jannat me chugalkhor nahi jayega.

Sahih al bukhar, hadith-6056.

23۩ Mohammad ﷺ ne farmaya ki Agar Allah kisi ke sath bhalai ka irada karna chahta hai to use deen ki samajh ata kardeta hai.

Sahih al bukhari,vol 1, hadith-71.

24۩ Hazrat Anas bin malik r.a. se riwayat hai ki Rasoolullah ﷺ ne farmaya jab raat ka khana samney rakh diya gaya ho aur Namaz bhi khadi ho gayee ho to pahley khana khao.

Sahih Bukhari, 5463.

25۩ Rasoolullah ﷺ ne farmaya Jumaa mein 3 tarah ke log aatey hain, ek to wo jo waha aakar behuda baat karey, uska hissa yahihai(yani usko kuch sawab na milega) aur dusra wo hai jo wahan aakar Allah Subhanahu se Dua karey agar Allah chahega to uski Dua Qubul karega aur chahega to nahi karega, aur teesra wo haijo wahan aakar khamoshi se baith jaye na logon ki gardanein faand kar (over the neck) aagey badey aur na kisi ko takleef pahuchaye to uska ye amal is jumaa se lekar agli jumaa tak bulki aur teen deen ziyada tak ke liye gunaahon ka kaffara ban jayega, kyunki Allah subhanahu ka irshaad hai ki jo shaksh ek neki karta hai usko 10 gunaa sawab milega .

Sunan Abu Dawud, hadith-1101 .

26۩ Adi bin Hatim r.a. riwayat karte hai ki Rasoolullah ﷺ ne farmaya, “Apne ap ko jahannam ke aag se bachao wo kyu na aadhi khajur hi dekar ho aur agar wo bhi nai ho sakta to achhi baat karke.”

Sahih al Bukhari, kitabul zakaat ﴾24﴿, hadith-1417.

27۩ Abu Huraira r.a. riwayat karte hai ki Rasool ﷺ ne farmaya, 'Tumhe maalum hai gareeb kaun hai?' Sahaba r.a. ne arz kia, ham to gareeb us ko samjhte hai jis ke paas rupya-paisa aur saaz o saamaan na ho.

Rasool ﷺ ne farmaya, “Meri ummat me gareeb wo shaksh hoga jo qayamat ke din namaz, roza aur zakat ke sath aayga magar us ne kisi ko gali di hogi, kisi par jhuta-ilzam lagaya hoga, kisi ka maaal hadap kiya hoga, kisi ka khoon bahaya hoga, kisi ko maara hoga, chunache us ne jin jin logon ki haq talfi ki ho gi unhe us ki nekiya de di jayengi. Aur agar uski nekiya kam pad jaye toh fir in logo ke gunaah la kar us par laad diya jayega . Aur use dozakh me fenk diya jayega.”

Sahih Muslim, Book of virtue, enjoining good manners, and joining of the ties of kinship ﴾45﴿, hadith- 6579.

28۩ Rasoolullah ﷺ jab mimber pe chadhe to pahle kadam pe aamin ka, fir dusre qadam pe bhi aameen kaha aur teesre kadam pe bhi aameen kaha. To sahabao ne iski wajah puchi nabi ﷺ se. To fir ap ﷺ ne irshad farmaya ki pahle kadam pe jibreel a.s. ne kaha ki lanat ho us shaks par jisne ramzaan ka mahina pa kar bhi Allah ki bakshish na pa saka. Phir ap ﷺ ne aameen kaha. Fir dusre kadam pe jibreel a.s. ne kaha ki lanat ho us shaks par jisene ap ka naam suna aur ap par durood o salam na bheja, fir ap ﷺ ne aameen kaha. Aur teesre kadam pe jibreel a.s. ne kaha ki lanat ho us shaks par jisne apne maa-baap ko budhi umr par paa kar bhi jannat hasil na kar saka.. Aur fir ap s.a.w. ne kaha aameen.

Ibn hibbaan, 3/188.

29۩ Anas bin Malik r.a. riwayat karte hai ki ek baar nabi ﷺ ne isha ki namaz me deri kar di hatta ki aadhi raat aa pohchi iske baad namaz ada karke hamse mukhatib hue aur kaha”Log namaz padhke so chuke honge lekin ap tab tak namaz me hote ho jab tak ap iska intzar karte ho.

Sahih Al-Bukhari , Book: Characteristics of Prayer, hadith- 808.

30۩ Abu Hurairah r.a. riwayat karte hai ki Rasoolullah ﷺ ne farmaya: “Ek fahashah aurat sirf is wajah se baksh di gayi ke wo ek kutte ke qareeb se guzar rahi thi, jo ek quwe ke qareeb khada pyasa bhanp raha tha. Aisa malum hota tha ke wo pyas ke shiddat se abhi mar jayega. Us aurat ne apna mojah nikala aur usme apna dupatta bandh kar pani nikala aur us kutte ko pila diya, to iski bakshish us (neki) ke wajah se ho gayi.”

Sahih Bukhari, kitab bada al khalq ﴾59﴿, hadith- 3321.

31۩ Mohammad ﷺ ne farmaya ki jab bhi tum mese koi namaz padhae to use choti karle kyuki usme kamzor bhi hote hai budhe bhi aur zaruratmand bhi.

Sahih Al-Bukhari Book: Call To Prayer(Adh aan),Hadit 670.

32۩ Abu Zarr r.a. riwayat karte hai ki Rasool ﷺ ne farmaya ki kisi bhi neki ko kam aham ka na samjho chahe yahi ho ki tum apne bhai ko muskurate hue chehre se milo. 

Sahih Muslim, kitab al birr was silati wal aadaab ﴾45﴿, hadith- 6690.

33۩ Rasoolullah ﷺ ne farmaya, “Allah tumhare chehre aur maalo ko nai dekhta lekin Allah toh dekhta hai tumhare dilo ko aur aamaalo ko.”

Sahih Muslim, hadith- 6543.

34۩ Rasoolullah ﷺ ne farmaya, “Jab koi banda Allah ka zikr karta hai kisi mahfil me toh Allah us bande ka zikr karte hai usse behtar mahfil me.”

Sahih al bukhari, hadith-7405.

35۩ Rasoolullah ﷺ ne farmaya,

"Momin apni khush akhlaqi se rozedaar aur raat ko namaz padhne waale shaks ka

darja paa leta hai."

Sunan Abu Dawud, 4798 I Sahih

36۩ Rasoolullah ﷺ ne farmaya,

"Teen log hai jin ki Dua radd nahi hoti. Ek Rozadaar ki, jab wo roza khole, (dusra) Aadil Imaam. (teesra) Mazloom."

Jamia Tirmizi, 3598 | Hasan

37۩ Rasoolullah ﷺ ne farmaya,

Jab (insan) kabeera gunahon se bachta ho, toh 5 Namaaze, ek Jumah se dusre Jumah tak aur ek Ramzan se dusre Ramzan, darmiyan me hone waale gunaho ko mitaane ka sabab ban jaate hai.

Sahih Muslim, 552.

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Islah Aur Hamara Rawayya

hi  -

Allah tala ne insan ko aqal se nawaza hai!

Jab kisi dunyawi ya deeni muamle ko samjhne ke liye insan apni aqal istemal karta hai toh usme ikhtilaf paida hona fitri (natural) hai! Aur ye baat deeni aur dunyawi dono taur pe hota hai.

Hame ye sochna chahiye ki ham par haq Allah ke taraf se nazil nahi hoti hai ki usme koi galti ka imkaan (possibility) na ho balki ham insan hai, ham tahkeek karte hai, baaz aukat ham sahih natije par pohchte hai aur baaz aukat hamse galtiya bhi ho jati hai. Bade bade sahabao se galti hui hai, misaal ke taur par umar r.a. ko RasoolAllah ﷺ ko ye samajhna ki un par maut nahi ayi hai fir baad me Abu bakr r.a. ne unhe Quran ka hawala dekar samjhaya tab unhone ye baat tasleem ki ki huzur wafat paa chuke hai. Is waqye ki tafseel ki link is article ke comment box me share kar de raha hu.

Hamare bade bade Imamo se bhi galtiya hui hai, asal me hame ye samajhna chahiye ki ham insan hai paigambar nahi, nubuwat ham par khatm nahi ho rahi hai, jin par khatm honi thi ho chuki hai. Lekin hamare yaha to har banda paigambar hai, ham apni raaye ko is tarha pesh karte hai ki ham par baraherast wahee (revelation) ayi hui hai.

Insan ke akhlak aur kirdar ka asal imtehan hi ye hai ki wo is ikhtilaf ko kaise bardasht karta hai aur apne se alag raaye (opinion) rakhne walo ke liye wo kaisa rawayya ikhtiyar karta hai! Badkismati se hamare muashre mein logo ko ikhtilaf bardasht karne ki taaleem nahi di jaati! Jis mahol, jis firke, jis mazhab, jin riwayato me ham pale-bade hote hum uske khilaf ek lafz sunna bhi bardasht nahi karte! Hum sirf apne mazhab, apne firke, apni riwayat ko hi durust samjhte hai! 

Yahi wo rawayya hai jiski quran jagah jagah mukhalifat karta hai!

Allah pak quran me farmate hai,

Aur Un Se Jab Kabhi Kaha Jata Hai Ke Allah Ta’ala Ki Utaari Hui Kitaab Ki Taraf Aao, Toh Wo Jawaab Dete Hai Ke Hum To Usi Tariqe Ki Pairwi Karenge Jis Par Hum Ne Apne Baap-dadaao Ko Paya Hai, Goya Un Ke Baap Dada Be-ilm Ho Aur Hidayt-yafta Bhi Na Ho.

Surah baqara, ayat-170.

Aur jab koi hum se ikhtilaf karta hai, koi sawal karta hai toh uska jawab shayistagi (narmi) se dene ke bajaye hum uski niyat, uske ilm par hamlawar ho jate hai! Uski personal zindgi ko nishana banana shuru kar dete hai, uske mazhab ko bura-bhala kahne lag jate hai! Ye maan lete hai ki wo gumrah ho gaya hai, ye maan lete hai ki falan shaks ko hidayat nahi mil sakti aur usko jahannam ki basharat dene lag jate hai! Hamara rawaya ek daroga ka hota hai ki kisi tarah tamam insano se apni baat manwa le. Ham logo ko apni baat ke kayal nahi karna chahte balki use un par thopna chahte hai! Hum sawalo se bahut jaldi ghabra jate hai aur jazbati ho jate hai!

Agar gaur kare toh is rawayye se log aap ki baat ke qayal toh nahi honge balki ap se chid zarur jayenge. Koi baat agar dhang se batane par wo apki baat maan bhi lega lekin ap ke is rawaye se nahi maanenge aur uski ek wajah ap bhi honge!

Iski ek wajah ye bhi hai ki hum maan lete hai ki sirf hum hi sahih hai aur baki sab galat hai!

Hamara rawaya ek taalib e ilm (student) ka hona chahiye! Hume hamesha muamlo ko daleel ki roshni me samajhna chahiye. Hame khud apne ander sawal karne ki adat ko zinda rakhna chahiye. Baat karne ke dauran kisi ki niyat par nahi jana chahiye. Kisi ko koi chiz nahi pata ho toh use taana nahi dena chahiye ki tumhe toh itni buniyadi baat bhi nahi pata. Apne ilm ki shokhi nahi bagharmi chahiye. Apne maukif (viewpoint) ke baare me hamsha is maqam par khada rahna chahiye ki mai ek insan hu aur maine falan baat ko puri eemandari se samajhne ki koshish ki hai aur uske baad maine is raaye ko apnaya hai. Mumkin hai ki mujhse smjhne mei galti ho gayi ho! Aagr aap dalil ki bina par meri galti waazeh kar de toh mai gaur aur fikr ke baad apni raayi badal lunga. Agar kisi baat par guftugu karne ke baad mein ikhtilaf baaki rahe toh aisa kyun nahi ho sakta ki hum ikhtilaf ke baad bhi ek dusre se acha aur narmi se pesh aye jaise sahaba ka tarz e amal hota tha ki wo bade bade ikhtilaf ke bawujud apas me pyar muhabbat se rahte the! Hame sahabao ki seerat padhne ki khaas zarurat hai taaki ham aadab e ikhtilaf seekh sake unse.

Ek ahem baat ye bhi hai ki jab ilm ki baat ho toh jazbat ko thodi der ke liye side me rakh dena chahiye kyunki ilm ke maidan mei jazbat ki koi jagah nahi hoti!

Aaj ke science ke daur mei ap sirf jazbat ki bina par kisi ko apni baat ka kayal nahi kar skte! Aaj ap se sawal kiya jayenge, aapke mazhab ke bare me, ap ki riwayat ke baare me, ek -do nahi balki 100 sawal kiye jayenge aur agar ap deen ki dawat le kar uthe hai toh ap ko unko makul jawab dene hi hoga wo bhi narmi ke saath, adab ke sath dene hoga. Aap isse bhag nahi sakte. Hamara rawaya ye nahi hona chahiye ki hum kisi shaks ko kisi tarah zaleel ya be-izzt ya lajawab karde!

Balki hamara maksad logon tak apni baat ko adab se pohuncha dena hai! Kisi shaks ko sirf chup karne ki niyat ya use zaleel kar dene ki niyat dil se nikal bahar fekiye! Isse na uska fayda hoga aur na hi aapka! Balki usse ye kahna chaiye ki dekhen baat ye hai kay mein bhi tumhari tarah ilm ka musafir hoon, mere ilm me ek nayi baat aayi hai aur yeh mujhe boht appeal karti hai. Tum bhi is par gaur kar lo. Aaiye mil kar is par gaur karte hain.

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