Deen Ki Baate Batane Ke Liye Certificate Ki Zarurat Nahi Hoti

hi  -

Sawal- Asslaam alaikum warahmatullah Shaykh. Kya Deen batane ya sikhane ke liye kisi madarse ya university ke certificate ka hona zaruri hai? Bara e maherbani jawab irshad farma dijiye. Allah apke ilm me izafa kare.

Alhamdulillah..

Quran e hakeem me hame kahi bhi ye nahi milta ki Deen ki baate batane ya sikhane ke liye apko kisi madarse ya university ki certificate ka hona zaruri hai. Balki Allah ﷻ farmate hai,

۩ Aur usse behtar kiski baat hai jo logo ko Allah ke taraf bulata hai, nek kaam karta hai aur kahta hai ki mai Musalmano maise hu.

Surah Fussilat ﴾41﴿, ayat- 33.

۩ Tum behtareen Ummat ho jo logon ke liye paida kiye gaye ho. Tum nek baaton ka hukm dete ho aur buri baaton se rokte ho aur Allah Taalaa par eemaan rakhte ho.

Surah Aal e Imran ﴾3﴿, ayat- 110.

In ayato me Allah ﷻ ne puri ummat ko  ek aam ijazat di hai ki wo logo ko Deen ke taraf dawat dein. Ab aiye dekhte hai ki hamare Rasool ﷺ ne hame is baare me kya baate batayi hai.

۩ حَدَّثَنَا أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ، أَخْبَرَنَا الأَوْزَاعِيُّ، حَدَّثَنَا حَسَّانُ بْنُ عَطِيَّةَ، عَنْ أَبِي كَبْشَةَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏"بَلِّغُوا عَنِّي وَلَوْ آيَةً، وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلاَ حَرَجَ، وَمَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ"-

۩ Abd-Allaah ibn Amr r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, "Pohcha do meri taraf se wo kyu na ek ayat hi ho, aur Bani Israail ke waaqyaat tum bayan kar sakte ho, isme koi harj nahi aur jis ne mujh par jaanbuj kar jhut bandha to use apne jahannam ke thikane ke liye tayar rahna chahiye."

Sahih al Bukhaari, Kitab ahadees anNabi ﴾60﴿, hadith-3461.

Ye hamare Rasool ﷺ ka ek saada (simple) sa hukm hai ki agar hame ek ayat bhi aati hai to ham use dusro tak pohchaye. Rasool ne yaha par na to kisi degree ka zikr kiya aur na hi kisi madarse ya university ka. Ab aiye dekhte hai ki hamare ahle ilm is mauzu par hame kya naseehate karte hai.

۩ Imam Ibn Hajar Asqalani, Fath al Baari me likhte hai:

“Is hadees me '(Pohcha do meri taraf se) chahe wo ek ayat hi kyun na ho' se murad ye hai ke har shaks jisne jo bhi baat unse (Rasool se) suni ho, chahe kitni hi thodi ho, wo logo tak pohchane ki jaldi koshish kare, is tarah se har cheez jo RasoolAllah ﷺ lekar aaye the, wo logo tak pahunch jayegi.” End quote.

Fath ul Bari by Imam ibn Hajar, Kitab ahadees anNabi ﴾60﴿, hadith-3461.

۩ Shaykh ibn Uthaymeen r.h. kahte hai:

“Jab ek shaks us chiz ki samajh rakhta hai jis ke taraf wo logo ko bula raha hai to isse koi fark nahi padta ke wo bada ya mashhoor aalim ho ya Deen ka sachha taalib e ilm ho ya ek aam sa aadmi ho jise kuch ilm ho us masle me jo sawal pucha ja raha hai.

RasoolAllah ﷺ ne farmaya hai, "Pohcha do meri taraf se wo kyu na ek ayat hi ho", aur unhone ne ye shart nahi rakhi ke us daaiyah (logo ko deen ki taraf bulane wale) ko Ilm ke aala darjeh par faiz hona chahiye, bas zaroori hai ke use us baat ka ilm ho jiski taraf wo bula raha hai. Lekin apne la-ilmi aur apne jazbaat ke bina par logo ko (deen ki taraf) bulane ki ijazat nahi hai.” End quote.

Fataawa ‘Ulama’ al-Balad al-Haraam, p. 329. 

۩ Shaykh Saleh al Munajjid farmate hai:

“Allah ke taraf logo ko bulana sabse behtareen aur azeem amal hai Allah subhanahu wa tala ke yaha. Jab ye fareeza Nabiyo aur Rasoolo ka hai jinhe Allah ne makhlook maise chuna toh ye farza unke (Nabiyo aur Rasoolo ke) wariso ka kaise nahi ho sakta hai jo ki Ulema aur Daaiya hai.

Ye zaruri hai ki jo shaks logo ko Islam ki taraf bula raha ho uske paas us chiz ki kuch samajh zarur ho jiski taraf wo logo ko bula raha hai, lekin iski zarurat nahi hai ki use poore Deen ka ilm hona chahiye kyuki Abd-Allaah ibn Amr se Bukhaari (3461) me riwayat hai ki RasoolAllah ﷺ ne farmaya, "Pohcha do meri taraf se wo kyu na ek ayat hi ho".

source:- https://islamqa.info/en/106137

۩ Shaykh Saleh al Fawzan se sawal kiya gaya, “Moazzaz Shaykh, Allah apko qamyabi ata kare. Kya wo shaks logo ko Deen muamlat ki taaleem dena chahta hai, kya ye kafi hai ki uske pas kisi university ka certificate ho ya fir uske paas kisi ulema ki tazkiyaat (shabashi, taareef) ke hone ki zarurat hai?”

Shaykh farmate hai,

“Ilm ka hona zaruri hai. Har shaks jiske paas certificate hai wo alim nahi ban jata hai (certificate hone ke wajah se), (lekin) Ilm aur Allah ke Deen ki samajh (fiqh) zaruri hai. Ek Certificate ilm ki nishandehi nahi karti. Ek shaks ke paas (certificate) hone ke ke bawujud wo logo me sabse zyada jahil ho sakta hai, aur ek shaks ke paas certicate na hokar bhi wo logo me sabse zyada ilm rakhne wala shaks ho sakta hai. Kya Shaykh ibn Baaz ke paas certificate tha? Kya Shaykh Ibn Humayd (ke paas koi certificate tha)? Kya inlogo ke paas certificate tha? Fir bhi wo is waqt ke maroof (leading) Imam the. Lihaza ye taqreer ek shaks ke andar ilm aur samajh ki maujudgi ke ird-gird ghumti hai, uske certificate aur tazkiyaat par nahi, (certificate aur tazkiyaat) par gaur nahi kiya jata hai. Aur haqiqat ek shaks ko be-naqab kar deta hai jab sath me koi masla aata hai, ya koi musibat ati hai, fir (sachha) alim aur naqli aur jahil alim se wazeh ho jata hai. Ji Ha!”

source: https://goo.gl/zd2F71

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Allah se dua hai ki wo hame sirat e mustakeem ata kare. aameen.

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Kisi Shaks Ke Sach Baat Ko Promote Karna, Us Shaks Ko Promote Karna Nahi Hota

Kisi shaks ki sahih baat ko qubul karna, us shaks ko promote karna nahi hota hai balki us shaks ke sach (kitab/sunnat ki) baat ko promote karna hota hai. Misaal ka taur par agar ek kafir kahta hai ki Allah ek hai, toh uski ye baat ko tasleem kar ke ham us kafir ko nahi promote karte hote hai balki usne jo sach baat kahi hai use promote karte hai. Isi tarha agar ek shaitan kahta hai ki RasoolAllah aakhri paigambar hai toh uski ye baat qubul karna us shaitan ko promote karna nahi hota hai balki usne jo sach baat kahi hai use promote karna hota hai.

Hamari daleel ye hai:

Allah ﷻ farmate hai,

Kahdo, 'Aye Ahle Kitab! Aao Uss Baat Ki Taraf Jo Tum me aur Hum’me Yaksa Hai.'

Surah aal e Imran, ﴾3﴿, ayat-64.

Is ayat me khud Allah ﷻ ek yaksaniyat par aane ka hukm dete hai. Yaani agar ham unke kitab se khuda ka ek hona sabit karte hai jo ki hamare kitab me bhi hai to isse ham sach ko promote karte hai na ki kisi eesai aur yahudi ko promote karte hai.

۞ 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 churane 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 ﴾66﴿, hadith- 5010.

Is hadith ke baad ab koi shak ki gunzaish hi nahi bachti, kyuki is baat par RasoolAllah ki mohar lag gai hai. Aur yahi tarika hamare aslaaf aur ulema e karaam ka raha hai.

۩ Mahmud Shukri al Alusi r.h. kahte hai,

أن من مكايد الغلاة؛ التشنيع على أهل الحق ودعاة التوحيد من المؤمنين أنهم يكفّرون المسلمين، ومقصودهم من ذلك تنفير القلوب عنهم، ولذلك يلقبونهم بألقاب مشعرة بالذم، كالمجسّمة والحشوية، وفي هذه الأزمنة يلقبونهم بالوهَابية، وبالمنكرين ونحو ذلك-

“Sach ko kisi se bhi qubul karna chahiye, dekho kya baat kahi ja rahi hai, na ki kaun kah raha hai, Ali r.a. ke taraf ye nisbat hai ki unhone kaha, “Ye mat dekho kaun kah raha hai, ye dekho ki kya baat kahi ja rahi hai”. Allah ﷻ farmate hai,

Aye Logo! Hum Ne Tum Sab Ko (Ek Hi) Mard Aur Aurat Se Paida Kiya Hai Aur Is Liye Ke Tum Aapas Me Ek Dusre Ko Pahchaano, Kumbe Aur Qabile Bana Diye Hai, Allah Ke Nazdeek Tum Sab Maise Ba-Izzat Wo Hai Jo Sab Se Zyada Darne Wala Hai.” [49:13]

Ghyat al Amani, 2/112.

Note: Mahmud Shukri al Alusi, Shihab ud din Mahmud al Alusi ke pote (grandson) hai jinhone Tafsir Ruh al Mani likhi hai.

۩ Shaykh Saleh al Munajjid jinka islamqa.info website hai. Shaykh apne fatawo me Imam Ghazali ki bhi raaye lete hai jo unke nazdeek sahih raaye hoti hai jab ki Imam Ghazali sufi the:

۩ https://islamqa.info/en/answers/238938/definition-of-miserliness-according-to-islamic-teachings

۩ https://islamqa.info/en/answers/98607/he-is-asking-about-a-duaa-to-bless-his-business

Toh isse malum hua ki kisi shaks ke sach baat ko promote karna, us shaks ko promote karna nahi hota balki kitab wa sunnat ko hi promote karna hota hai.

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Allah se dua hai ki wo hame Deen ki sahih samajh ata kare. aameen.

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La-Ilmi Muafi Hai - Shariyat Se Dalail

Alhmdulillah..

Kufriya ya Shirkiya amal karne wala shakhs do (2) haal se khaali nahi hoga:

۞ Pahli baat:

Aisa shakhs gair-muslim ho chahe woh kisi Deen ka qayil ho ya be-deen aur mulhid (yaani Allah ko na manne wala) shakhs ho

To aisi soorat me woh shakhs kafir hai, chahe woh ilm rakhta ho ya jaahil ho ya taaweel karta ho, is par duniya mein Islami ahkamaat laagu nahi honge, lehaza is ke sath kuffaar wala muamla kiya jayega kyunke yeh shakhs to Islam mein bilkul bhi daakhil hi nahi hua, to aise shakhs par Islam ka hukm kaise laagu ho sakta hai jabki usne apni nisbat Islam ki janib kiya hi nahi hai?

Albata aakhirat me yeh hoga ke: agar woh jaahil (na-wakif, kam-ilm, anjaan) hai aur use Islam ki dawat bilkul nahi pahunchi, ya dawat to is ki apni zubaan mein pahunchi lekin woh Islam ki maskh aur tabdeel (yaani bigdi) shuda soorat thi ke jis ki bina par hujjat qayim nahi ho sakti thi to fir aise shakhs ke bare mein akhirat ke roz kya hoga is ke mutallik ulema me lambi bahes aur ikhtilaf hai.

Is ke bare me behtar raaye ye hai ke: Qayamat ke din un ka imthehan liya jayega chunancha agar woh itaat guzari karega to jannat me daakhil ho jayega aur agar nafarmani ki toh jahannum mein jayega.

Shaykh ibn Taymiyah kahte hain:

"Aur bahut se aise aasaar (riwayat) milte hai ke jise dunya me Islam ka paigaam na pohuncha toh qayamat ke din iski janib maidan e mahshar me ek paigambar bheja jayega." end quote.

Majmoo‘ al-Fataawa (17/308).

۞ Dusri baat:

Kufriya ya shirkiya amal karne wala insaan Islam ka daawe daar ho aur waqai is mein Islam ka wasf paaya bhi jaye, yaani elaaniya taur par Islam ka iqraar kare aur RasoolAllah ﷺ ki mukammal tasdeek bhi elania kare.

Toh agar aisa shakhs la ilmi ki bina par koi kufriya kaam kar le to use is bina par kafir nahi kaha jayega, aur us waqt tak woh Islam se kharij nahi hoga jab taq is par hujjat qayam na ho jaye aur us par dalail waazeh na ho jaye.

Shaykh Abdul Rahman Saadi kahte hain:

“Har woh shakhs jo Allah aur us ke Rasool par eemaan rakhta hai, dono ki tasdeeq karta hai, dono ki itaat ki pabandi bhi karta hai lekin kam-ilmi ki wajah se RasoolAllah ﷺ ke laaye hue baaz ahkamaat ka inkaar kar de, ya use yeh ilm hi nahi hai ke yeh talimaat RasoolAllah ﷺ ki hain [aur woh un ka inkaar kar deta hai] to agarche is ka yeh amal asal mein kufr hai, aur yeh amal karne wala kafir thaherta hai, lekin ye haqiqat ki RasoolAllah jo (paigaam) laaye the wo usse anjaan tha, use kafir karar dene ki ijazat nahi deta chahe wo Aqidah ka masla ho ya Fiqhi masail ka kyunki kufr ka matlab yeh hai ke RasoolAllah ﷺ ki laayi hui sab ya kuch talimaat ka ilm hote hue inkaar kar diya jaye.

Is se ap ko yeh maloom ho gaya hoga ke (muqammal taur par) Rasool ka inkaar karne wala aur kam-ilmi, gumraahi, la-ilmi aur zidd ki wajah se Rasool ki baaz talimaat ka inkaar karne wale musalman ke darmiyan kya farq hai?” end quote.

Fataawa as-Sa‘diyyah (p. 443-447).

To isse maloom hota hai ke kam-ilmi ki bina par uzr qubool karna tamam ke tamam sharai masail me hai, chahe un ka talluq aqeedah, tauheed aur shirk se ho ya fiqhi ahkaam se.

Aqeede ke masail mein Musalman ka kam-ilmi ki bina par uzr qubool karne ka zikr sharai dalail mein maujud hai, jo ke ye hain:

1۞ Aisi tamam sharai nusus jin mein khatakaar ka uzr qubool kiya gaya hai, jaise ke farmaan e baari taala hai:

رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا

(Aye) Hamare parwar-digaar! Agar hum bhool jaye ya khata kar baithe to hamara muwakhza (punish) mat farmana.

Surah Baqarah (2), Ayat-286.

Is aayat ke baad Allah taala ne [Sahih Muslim (Hadees e qudsi) hadith-126] ki riwayat ke mutabiq farmaya:

Maine tumhari Dua qubool farma li hai.

Isi tarhan farmaan e baari taala hai:

وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

Jin umoor mein tum se khata ho jaye us me tum par gunah nahi hai, taham jin me tumaray dil jaan bujh kar khata kare [un mein gunah hai] aur Allah taala bakhsne wala nihayat raham karne wala hai.

Surah Ahzaab (33), Ayat-5.

Isi tarha Aap ﷺ ka farmaan hai: (beshak Allah taala ne Meri Ummat se khata, bhool-chook aur zabardasti karwaye gaye kaam muaf kar diye hain.

Sunan Ibn Majah, hadith- 2043. Hasan (Albani).

To in tamam nusus se ye maloom hota hai ke jis shakhs ne bhi bhool kar ya laa-ilmi ki wajah se sharai hukum ki mukhalfat ki to woh muaf hai, kyunki khatakaar me laa-ilm shakhs bhi shaamil hai kyunki har woh shakhs khatakaar hai jo gair iraadi taur par haq baat ki mukhalfat kare.

۩ Shaykh ‘Abd ar-Rahmaan as-Sa‘di kahte hain:

“Yeh [muafi] aam hai, is me woh tamam ahle eemaan shaamil hain jo galti se koi amali ya eemani khata kar bathain.” end quote.

Irshaad ila Ma‘rifat al-Ahkaam (p. 208).

۩ Aise hi Shaykh Ibn Uthaymeen kahte hain:

"La-ilmi bila shak o shuba khatakaari mein shaamil hoti hai, is liye hum ye kahte hain ki agar koi insaan aisa qawli ya faeli kaam kar le jo kufr ka maujab hai (constitues kufr), lekin use ye nahi maloom ke ye kufr hai, yani use sharai daleel ki roshni me ilm nahi hai ke yeh kaam kufr hai toh use kafir nahi kaha jayega". end quote.

Sharh al-Mumti‘ (14/449).

Aise hi shaykh ibn Taymiyah kahte hain:

"Allah taala ne Quran majeed me farmaya:

رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا

Hamare parwar-digaar! Agar hum bhool jaye ya khata kar bathe to hamara muwakhza mat farmana. [ baqarah : 286]. Is aayat ke baad Allah taala ne farmaya: (Maine tumhari dua qubool farma li hai) yaha par kisi zanni ya qatee maslay mein yakeeni khata ki tafreeq nahi farmai. .. Chunancha agar koi shakhs yeh kahe ke kisi bhi qatee ya zanni masle mein (definitive issues or issues based on probability) khata khane wala shakhs gunahgaar hoga toh aisa shakhs kitaab o sunnat aur shuru ke zamane (salaf) ke ijma ki mukhalifat kar raha hai". end quote.

Majmoo‘ al-Fataawa (19/210).

۩ Isi tarha Shaykh ibn Taymiyah ne ek aur jagah farmaya :

"Mai hamesha ye kaha karta hu aur mere sath uthne baithne wale achi tarha jante hai ke ham unlogo maise hai jo hamesha zor dekar kisi khas shaks ko kafir, faasiq ya gunahgaar kahne se mana karte hai, jab tak ke ye pata na chal jaye ki shariah ki daeel us par wazeh ho chuki hai, aur ye sabit ho jaye ki wo kafir, fasiq ya gunahgaar hai. Mai ye daawe se kahta hu ki Allah ne is ummah ko muaf kar diya hai un khatao ke liye jo eemaani [yani nazriyati], qawli aur amali [yani fiqhi] masail se hai. Salaf in maise boht se muamlo me musalsal bahes karte rahe lekin un maise kisi ne bhi ek dusre ko Kafir, Fasiq ya gunahgaar hone ki gawahi nahi di." end quote.

Majmoo‘ al-Fataawa (3/229).

۩ Isi tarha ibn Arabi kahte hain:

"Is Ummat maise la-ilm aur khatakaar shakhs koi kufria ya shirkiya amal bhi kar le to woh fir bhi kafir ya mushriq nahi hoga kyunke us shakhs ki la-ilmi aur khata kaari us waqt tak bataur uzr qubool ki jayegi jab taq hujjat is ke liye bilkul waazeh taur par ayaa nahi ho jati hai. Aur hujjat is tarha ayaa hogi ki wo is tarha ki daleel ho jise inkaar kar ke wo kafir ho jaye aur ye saaf taur par is hadd tak use samjha diya gaya ho ki us jaise kisi aam admi ko agar samjhaya jaye to wo uljhe (confuse) na (ho).

Ise Qaasimi ne Mahaasin at-Ta’weel (3/161) me bayan kiya hai.

۩ Aise hi Shaykh Abd ar-Rahmaan al-Mu‘allimi kahte hain:

"Ham ne agarche sawal ki sooraton maise kisi ek ke baare me yeh bhi kaha hai ke: "Gair-Allah se dua karna gair-Allah ki ibadat aur shirk hai." lekin hamare is jumle ka yeh matlab nahi hai ke gair-Allah se koi bhi dua mangne wala mushriq bhi ho jayega, balke is ka sahih matlab yeh hai ke woh shakhs mushriq hoga jis ke paas gair-Allah se mangte hue koi sharai uzr nah ho, chunancha agar kisi [gair -Allah ko pukarne wale] ka koi sharai uzr banta ho to ain mumkin hai ke [is shirkiya amal ke bawajood] woh Allah taala ka pasandeeda bandah ho balke afzal aur sab se muttaqi shakhs bhi ho sakta hai". end quote.

Athaar ash-Shaykh ‘Abd ar-Rahmaan al-Mu‘allimi (3/826).

2۞ Allah taala ki janib se bando par hujjat ilm ke baad hi qayam hoti hai. Is bare me kitaab o sunnat ki nusus ye hain:

Jaise ke Allah taala ka farmaan hai:

وما كنا معذبین حتى نبْعث رسولا

Aur ham Rasool maboos kar dene tak aazaab dene wale nahi hain.

Surah al Isra (17), ayat- 15.

Isi tarha ek aur farmaan hai:

 Ham ne bheje Rasool khushkhabri dene wale aur darane wale, taa ke logo ke liye Allah taala par Rasoolo ke baad hujjat na rahe, aur Allah galib hikmat wala hai.

Surah Nisa (4), Ayat-165.

Isi tarha yeh bhi hai ke:

Aur Allah taala kisi qaum ko hidaayat dene ke baad gumraah nahi karta, yaha tak ke un ke liye taqwa ikhtiyar karne ke zarye wazeh farma deta hai.

Surah Tawba (9), Ayat-115.

Is ke ilawa aur bahut si ayaat hai jin me ye baat wazeh hai ke hujjat usi waqt qayam hoti hai jab taq mukhalif ko ilm nah ho jaye aur us ke liye wazeh nah ho jaye.

To un sab ayaat mein ye baat wazeh hai ke: Mukhalif shakhs se us waqt taq sharai ahkamaat ki pabandi ka mutalba nahi ho sakta jab tak use un ka ilm nah ho jaye, chunancha jab tak use ilm nahi hai to woh mazoor samjha jayega .

۩ Shaykh ibn Uthaymeen r.h. "رسلا مبشرین ومنْذرین" aayat ke fawaid zikr karte hue kahte hain:

"Is aayat me azeem tareen Ilmi faida hai ke la-ilmi ki bina par uzr qubool hoga, yahan tak ke aqaid ke bare me bhi kyun ke Rasoolo ko aqaid aur fiqhi ahkaam dono de kar bheja jata hai. Lehaza agar koi shakhs laa ilm hai aur uske paas rasool ki taalimaat nahi pahunchi toh us ke paas Allah ke yaha uzr pesh karne ke liye hujjat maujud hai, aur Allah taala ke yaha pesh karne ke liye hujjat usi waqt maujood hogi jab us ke paas sharai taur par maqool uzr hoga. "end quote.

Tafseer Surah Nisa (4), Ayat-165.

۩ Ibn Qayyim r.h. kahte hai,

"Bande par ahkamaat usi waqt laagu hote hain jab woh baligh ho jaye aur ahkamaat us tak pahunch jaye. Chunanche jis tarha bande ke balig hone se pahle ahkamaat is par laago nahi hote to bilkul isi tarhan agar ahkamaat is tak na pohunche to bhi is par ahkamaat laago nahi hote." end quote.

Badaa’i‘ al-Fawaa’id (4/168).

3۞- Aisi nusus jin me shirk ya kufar sarzad hone par uzr qubool kiya gaya, unki daleele ye hai.

۩1. Us shakhs ka waqya jo apne ap ko marne ke baad jalane ka hukum deta hai aur woh Allah taala ki qudrat ka inkaar kar baithta hai.

Abu Hurairah r.a. riwayat karte hai ki Nabi ﷺ ne farmaya, Ek (1) shakhs bahut gunah kiya karta tha jab is ki maut ka waqt kareeb aaya to apne beton se is ne kaha ke jab mai mar jau toh mujhe jala daalna fir meri haddion ko pees kar hawa me uda dena. Allah ki qasam! agar mere Rab ne mujhe pakad liya to mujhe itna sakht aazaab dega jo pahle kisi ko bhi is ne nahi diya hoga.
Jab woh (gunahgaar shaks) mar gaya to (is ki wasiyat ke mutabiq) is ke sath aisa hi kiya gaya. Allah taala ne zameen ko hukm farmaya ke agar ek (1) zarra bhi kahi is ke jism ka tere paas hai to use jama kar ke le aa. Zameen ne is hukm par amal kiya aur woh bandah ab (apne Rab ke samnay) khada hua tha. Allah taala ne kaha, 'Tum ne aisa kyun kiya?'
Us ne arz kiya, Aye Rab! Tere khauf ki wajah se. Aakhir Allah taala ne ise muaf kar diya.

Sahih al-Bukhari,  Book of Prophets, hadith- 3481.

Ab is aadmi se jo baat sadir hui thi yeh kufr e akbar hai. Isse insaan daira e Islam se kharij ho jata hai kyunke is ne Allah taala ki qudrat ka inkaar kiya hai ke Allah taala use is andaaz se marne ke baad zinda nahi kar payega. Halanki Allah taala ki sifat e qudrat Allah taala ki sifaat maise wazeh aur sab se ayaan sifat hai, balke qudrat e ilahi Allah taala ki rububiyat aur elahiyat dono ke liye lazim o malzoom hai, qudrat ki sift parwar-digaar ke liye sab se khaas sift ka maqaam rakhti hai. Lekin itni ahem sift ka inkaar karne ke baad bhi woh kafir nahi hua kyunke us ki laa ilmi ki bina par us ka uzr qubool kiya gaya.

۩ Is hadees ki sharah mein Ibn ‘Abd al-Barr r.h. kahte hain:

"Ulema e karaam is ke mafhuum ke mutaliq mukhtalif aara rakhte hai. Kuch kahte hain ke is shakhs ko Allah taala ki sift qudrat ka sahih ilm nahi tha ke Allah taala jo chahay karne par qadir hai. To un ulema e karaam ka ye kehna hai ke jo shakhs Allah taala ki koi ek sift se la-ilm rahe aur deegar tamam sifaat ko samajh kar un par eemaan rakhe to woh chand sifaat se la-ilm hone ki bina par kafir nahi hoga. Nez un ka ye bhi kahna hai ke kafir woh hota hai jo haq baat maanne se hatt-dharmi kare, is liye laa-ilmi ki bina par inkaar karne wala kafir nahi hota.

Ye mauquf shuru ke ulema aur jo ulema unke naqshe-qadam par chale unke hai." end quote.

At-Tamheed lima fi’l-Muwatta’ min al-Ma‘aani wa’l-Asaaneed (18/42).

۩ Shaykh ibn Taymiyah kahte hai:

"Us shakhs ne yeh nazarya bana liya tha ke agar iski wasiyat par amal kiya gaya toh Allah taala is ke jismani ajza aur zarraat ko jama nahi kar sakega, ya use Allah taala ki itni badi qudrat ke bare me shak tha ke Allah taala use zinda nahi kar sakega. Yeh dono baate hi kufar hain. Is se woh shakhs kafir ho jayega jis par [Allah taala ki un sifaat ke bare mein ] hujjat qayam ho chuki ho, lekin chunke woh is sift se la-ilm tha aur use itna ilm haasil nahi ho saka jisse is ki yeh la-ilmi dur ho jati, nez is ke paas Allah taala ke bare me eemaan tha, Allah taala ke ehkamaat, hukum aur haraam, waadon aur aagahi (warning) par eemaan tha isi liye woh Allah ke azaab se dar gaya toh Allah taala ne is ke isi khauf ki bina par bakhash diya.

Lehaza agar koi shakhs aqeede ke baaz masail me galti kar baithe aur woh Allah taala, Rasool Allah aur yaum e akhirat par eemaan rakhta ho, nek amal karta ho toh woh us shakhs se kamtar nahi ho sakta toh Allah taala us ki khata muaf farma denge, ya sach ko talash karne me kotahi ke mutabiq saza denge .

Lekin maroof eemaan wale shakhs ko mahez galti ki bina par kafir keh dena bohat hi sangeen iqdaam hai." end quote.

Al-Istiqaamah (1/164).

۩ Imam Shafi r.h. kahte hain:

"Allah taala ke bohat se asmaa aur sifaat hai jo ke Quran majeed me aur Nabi ﷺ ne apni ahadees me ummat ko bayan kiye hain, ab jis shakhs par hujjat qaym ho chuki hai is ke liye un asmaa aur sifaat ko radd karna mumkin nahi kyunke Quran majeed ne inhe bayan kiya hai. Nez RasoolAllah ﷺ se bhi ye saabit ho chuka hai.

Lihaza agar koi shakhs apne ouar hujjat qayam ho jane ke baad bhi un ki mukhalifat kare [yani inhen tasleem na kare] to woh kafir hai. Lekin hujjat qayam ho jane se pahle woh shakhs laa-ilmi ki bina par mazoor shumaar hoga kyunke asmaa aur sifaat ka ilm mahez aqal se haasil karna mumkin nahi hai, nah hi gaur o fikar aur soch o bichaar se mumkin hai. Lihaza hum kisi ko bhi laa ilmi ki bina par us waqt tak kafir nahi kahte jab tak use ilm na ho jaye." end quote.

Siyar A‘laam an-Nubala’ (10/79).

۩2. Bani Israel ka Moose a.s. ke sath waqya:

Allah taala ne is waqye ko bayan karte hue farmaya :

Aur hum ne Bani-Israel ko samandar paar karwaya to woh aisi qaum ke paas aeye jo ke apne buton par mujawar ban kar baithte the, qaum e Moose ne kaha: Aye Moose! Hamare liye bhi aisa hi mabood bana do jaise un ke mabood hain, toh Moose ne kaha: Tum yaqeenan la-ilm qaum ho, be-shak yeh qaum jis haalat mein hai tabah hone wali aur jo ye kar rahe hain ye baatil hai?
Fir farmaya kaha: Kya mai Allah ke ilawa tumare liye koi aur mabood talaash karoon halanke us ne tumhe tamam jahan walo par fazeelat bakhshi hai.

Surah A‘raaf (7), ayat- 138-140.

Toh is aayat mein wazeh hai ke unhone Moose a.s. se ek but banane ka mutalba kiya tha jis ki ibadat ke zarye woh Allah ka qurb haasil kar sake jaise ke un mushriko ne ibadat ke liye apne mabood bana rakhe the.

۩ Ibn al Jawzi r.h. is ki tafseer me kahte hain:

"Yeh unke bohot bade la-ilm hone ki khabar hai ke unhone Allah ki nishaniya dekhne ke baad bhi gair Allah ki parastish ko jayez samajh liya." end quote.

Zaad al-Maseer (2/150).

۞ Abu Waqid al-laithi r.a. riwayat karte hai ki jab Rasoollallah ﷺ gazwa e Hunain tashreef le ja rahe the, raaste me aapka guzar mushkireen ke ek ped(tree) ke paas se hua jo "Zaat e anwaat" ke naam se mashoor tha, we log us par (barqat haasil karne ke liye) apne hathyar latkaya karte the, kuch musalmano ne arz kiya, Ya Rasoollullah ﷺ! Jis tarah unka ye "Zaat e anwaat" hai usi tarah hamare liye bhi koi ped(tree) farma dijiye, Nabi akram ﷺ ne farmaya:
"SubhanAllah (Allah pak hai us shirk se jo log karte hai)! Yeh to aisi hi baat hai jis tarah Moosa(a.s.) ki qaum ne kaha tha ke Jis tarah in logon ke But(idol) hain hamari liye bhi ek but bana dijiye, (fir Rasoolallah ne farmaya) qasam hai us zaat ki jiske haath me meri jaan hai, tum zaroor apne se pahlon ke tareeqo par chaloge".

Sunan Tirmizi, kitabul fitan, hadith-2180, Imam Tirmizi aur allama Albani ne sahih kaha hai.

To is waqye mein wazeh hai ke nau-muslim afraad ne Nabi ﷺ se shirk e akbar ka mutalba kiya ke un ke liye bhi darakht se tabarruk aur talluq banana jaiz qarar diya jaye jaise ke mushriq kiya karte the, isi liye Nabi ﷺ un ke is mutalbe ko bani Israel ke mutalbe se tashbeeh di.

۩ Mohammad Rasheed riza r.h. kahte hai:

"Jin logo ne Nabi ﷺ se mazkurah baat ka mutalba kiya tha woh nau-muslim the aur ahad qareeb me shirk se tauba ki thi, to unhone samjha ke Nabi ﷺ jis cheez ko hamare liye muqarrar kar denge woh sharai taur par sahih hogi, Islam ke bad-khilaf nahi hogi." end quote.

Majmoo‘ ar-Rasaa’il wa’l-Masaa’il an-Najdiyyah (4/39).

۩ Shaykh Abdul Razzaq Afeefi r.h. se murdon ke bare me galat nazriyat rakhne wale aur unse haajat rawaai ka mutalba karne wale qabar-paraston ke mutalliq sawal kiya gaya to Shaykh ne kaha:

"Agar un par hujjat qayam ho chuki hai toh woh Islam se murtad hai, warna la-ilmi ki wajah se muaf honge jaise ke Zaat anwaat ka mutalba karne walon ko mazoor samjha gaya." end quote.

Fataawa ash-Shaykh ‘Abd ar-Razzaaq ‘Afeefi (p. 371).

۩ Isi tarha ibn Taymiyah kahte hai:

"RasoolAllah ﷺ ki laayi hui talimaat ke baad hum sab ko ye baat laazmi taur par maloom hai ke unhone apni ummat ko murdo se haajat rawai ki ijazat nahi di, chahe woh faut shuda ambiya ho ya nek log ya koi aur, chahe haajat rawai ke liye inhe gaus kahen ya koi aur lafz bole, un ki panah mange ya kuch aur kahin.

Isi tarhan Nabi ﷺ ne apni ummat ke liye kisi bhi murde ya zinda shakhs ko sajda wagaira karne ki ijazat nahi di, balke hum yeh baat achhi tarha jante hai ke Aap ﷺ ne un tamam umoor se mana farmaya hai, nez Aap ne yeh bhi batla diya ke aise tamam umoor Allah aur us ke Rasool ki janib se haraam kardah shirk me shaamil hain.

Lekin ahad e Nubuwat se baad zamane me la-ilmi ke galbe aur Islamic taalimaat ke ilm ki kami ke ba'is logo ki takfeer mumkin nahi hai, jab tak RasoolAllah ﷺ ki taraf se laayi gayi shariyat aur unki bar-khilaf cheeze un ke liye waazeh ho jaye." end quote.

Ar-Radd ‘ala al-Kubra (2/731).

۩ Isi tarha Shaykh ‘Abd al-Muhsin al-‘Abbaad kahte hain:

"Qabron me madfoon (dafan) logo se maangna, unse haajat rawai aur mushkil kushai chahna shirk e akbar hai jo ke daira e islam se insaan ko kharij kar deta hai.

Is amal ko shirk aur kufr kaha jayega taaham is amal me mulawwis har shakhs ko kafir ya mushrik nahi kaha jayega kyunke agar koi shakhs la-ilmi ki bina par is kaam me mulawwis tha to woh la-ilmi ki wajah se mazoor hoga, yahan tak ke is par hujjat qayam ho jaaye aur hujjat samajh lene ke baad bhi us par jama rahe toh fir aisi surat me us par kafir aur murtad hone ka hukum lagaya jayega.

Qabar parasti aise umoor maise hai ke bahut se logon ko is ke (shirk hone ke) bare mein salahiyat haasil nahi hai khaas taur par aise mahol ke afraad jahan par qabron ka ahtram aur nek logon se haajat rawaai ko saaliheen (neko) se mohabbat ke naam par kiya jata ho, jahan par apne ap ko aalim qaraar dene wale log hi qabar parasti me agwakaar hai aur madfoon shaksiyat ko qurb eb ilahi ka zarya qarar dete hai." end quote.

Kutub wa Rasaa’il al-‘Allaamah al-‘Abbaad (4/372).

۞4 Huzaifah ibn al-Yamaan r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Islam aese hi purana ho jayega jaise libaas ka rang purana ho jata hai, hatta ke ye janne wale bhi baaki na rahenge ki Namaz, Roza, Hajj aur sadaqah (Zakat) kya cheez hai. Aur Allah ki kitab ek raat mein aesi gayab ho jayegi ki us ki ek Ayat bhi baaki na rah jayegi aur kuch log, budhe mard aur budhi aurate baaki rah jayengi, jo ye kahenge ki hamne apne baap dadao ko ye kalima 'Laa ilaaha ill-Allah' kahte hue suna tha isliye ham bhi ise kaha karte hai.

Silah ne Huzaifah r.a. se kaha: Jab unhe ye nahi malum hoga ki namaz, roza, Hajj aur sadaqah kya chiz hai toh unhe sirf ye kalima 'Laa ilaaha ill-Allah' kya fayda pohchayega?

Toh Huzaifah r.a. ne unse munh fer liya, fir unhone teen baar ye baat un par dohraayi lekin wo har baar unse munh fer lete, fir teesri martaba unke taraf mutawajje hue aur farmaya, "Aye Silah, yeh kalimah unko jahannam se bacha lega, is tarha teen baar kaha."”

Sunan ibn Maajah, book of Tribulations, hadith- 4049, Buwaysiri ne Misbaah az-Zujaajah (2/291) me sahih karar diya hai; Shaykh Albaani ne Silsilat al-Ahaadeeth as-Saheehah (1/171) me sahih karar diya hai.

To is hadees se maloom hota hai ke un logon ke paas eemaan mujmal yani aqeedah tawheed ka iqraar hoga, nez inhen Islam ke bare mein kuch bhi ilm nahi hoga siwaye zubani iqraar ke jo unhon ne apne buzurgo se suna hoga.

۩ Ibn Taymiyah kahte hai:

"Bahut se log aisi jagho ya waqt mein pale-badhe hote hai jahan Ilm nabuwat me se bahut si cheeze mit chuki hoti hai, hatta ke wahan par RasoolAllah ﷺ ko Allah taala ki janib se milne wali kitaab o hikmat ki tableegh karne wala koi bhi nahi hota jis ki wajah se aisi bahut si baate waha ke log nahi jante jinhe Allah taala ne apne rasool ko de kar bheja hota hai aur na hi wahan par is ki tableegh karne wala koi hota hai, to aise mahol ka aadmi kafir nahi hoga isi liye aimmaa e karaam ka is baat par ittafaq (Ijma) hai ke agar koi shakhs kisi ahle ilm se door-daraaz ke ilaqe me pala-badha ho aur woh nau-muslim bhi ho to is haalat me kisi mashhoor o maroof mutawatar amal ka inkaar karde toh is par kufr ka hukum nahi lagaya jayega yahan tak ke use RasoolAllah ﷺ ki talimaat se aashna nah kara diya jaye." end quote.

Majmoo‘ al-Fataawa (11/407).

To khulasa yeh hua ke:

Shaykh ibn Uthaymeen farmate hai:

"Aisi la-ilmi jis ki bina par insaan ko mazoor samjha jata hai woh yeh hai ke insaan haq jaanta hi nahi hai aur nah hi haq baat is ke samne zikr ki jati hai to aisi la-ilmi ki bina par insaan ko galti par gunah nahi milta aur nah hi is galti par murattab hone wale ahkaam insaan par laagu hote hai, nez la-ilmi ki bina par galti karne wala shakhs agar Musalman hone ka dawedaar ho aur laa ilaha illallah Mohammad ur RasoolAllah ka iqraar karta ho to woh Musalman hi shumaar hoga [kafir nahi ho jaye ga] aur agar woh Musalmanoon me se nahi hai to fir is ka talluq duniya me usi deen se hoga jis ki taraf woh apni nisbat rakhta hai.

Jabke akhirat me is ka muamla ahle fitrat wala hoga, yani qayamat ke roz is ka maamla Allah taala ke supurd hoga.

Is tarha ke logo ke bare me sahih tareen mauquf yeh hai ke Allah taala un ka jaise chahega imtehaan le ga, chunanche un mein se jo itaat karenge woh jannat me jayenge aur jo nafarmani karenge woh jahannam me jayenge."

Majmoo‘ Fataawa wa Rasaa’il ash-Shaykh Ibn ‘Uthaymeen (2/128).

Wa Allahu aalam.

•٠•●●•٠•

Mazeed ilm ke liye Dr. Sultaan al-‘Umayri ki Ishkaaliyyah al-I‘dhaar bi’l-Jahl fi’l-Bahth al-‘Uqadi ko dekhe.

references are from: islamqa.info

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Tabayeen Azaam Se Muhabbat

Allah ‎ﷻ farmate hai

وَ السّٰبِقُوۡنَ الۡاَوَّلُوۡنَ مِنَ الۡمُہٰجِرِیۡنَ وَ الۡاَنۡصَارِ وَ الَّذِیۡنَ اتَّبَعُوۡہُمۡ بِاِحۡسَانٍ ۙ رَّضِیَ اللّٰہُ عَنۡہُمۡ وَ رَضُوۡا عَنۡہُ وَ اَعَدَّ لَہُمۡ جَنّٰتٍ تَجۡرِیۡ تَحۡتَہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ؕ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ

Aur jo Muhajireen aur Ansaar sabiq aur muqaddam hai aur jitne log ikhlaas ke sath unke pairo hai Allah un sab se raazi hua aur woh sab usse raazi hue aur Allah ne un ke liye aise baagh mohayya kar rakhe hai jin ke neeche nahren jaari hongi jin mein hamesha rahenge, yeh badi qamyabi hai.

Surah Tawba, ayat-100.

Yaha itteba karne waalo se muraad Sahaba ke Tabayeen hai.

۩ Rahmatullil aalameen Muhammad ﷺ, sahaba e karaam ki azmat, Tabayeen azaam ki rif'at aur Tabe-tabayeen ki shaan wa shaukat ko apni zuban mubarak se is tarah bayan farmate hai:

Abdullah r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Sabse behtareen log mere zamane ke hai (RasoolAllah aur sahaba), aur fir wo jo iske baad ayenge (tabaeen), aur fir wo jo uske baad ayenge (tabe-tabaeen).”

Sahih al Bukhari, Kitab Ar Riqaaq, hadith- 6429.

۩ Abu Sayeed Khudri r.a. se riwayat hai ki Nabi ﷺ ne farmaya, “Ek zamana ayega jis mein log fauze bana kar Jihad karenge, toh unhe pucha jayega, Kya tum mein koi aisa admi (yaani sahabi) maujud hai jis ne RasoolAllah ﷺ ko dekha hai?

Toh wo kahenge, 'Ji haan!' Toh unhe (Allah ki taraf se) fatah hasil hogi. Fir kuch log fauze bana kar jihad karenge toh unhe pucha jayega ki tum me se koi aisa shakhs (yaani Tabayeen maujud) hai jis ne sahaba ko dekha hai? Toh wo kahenge 'Ji haan!' Toh unhe fatah naseeb hogi.

Fir kuch log fauz e tarteeb de kar jihad karenge toh unhe kaha jayega: 'Kya tum mein koi aisa shakhs (tabe tabayeen) maujud hai jisne ne Tabayeen ko dekha hai? Toh wo kahenge, 'Ji haan!', Toh unhe fatah hasil hogi.

Sahih al Bukhari, Kitab al Jihad, hadith- 2897.

۞ Is hadees paak se do (2) baat sabit hoti hai:

1. Sahaba ke baad Tabayeen ki jamaat intehayi muqaddas jamaat hai.

2.Nabi ﷺ ki peshangoyi minn wa ann puri hui aur sahaba, tabayeen aur tabe-tabayeen ke daur mein Islam ghalib raha alhamdulillah lehaza hum par wajib hai ki tamam sahaba, tabaeen, tabe-tabaeen, muhaddiseen, aimma e deen se muhabbat karen.

Allah talah is muhabbat ki wajah se hamare gunah muaf kar ke un muqaddas jamaato ke saath shamil kar dega in sha Allah.

۞ Waazeh rahe muhabbat ka taqaazah hai, “فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنتُم بِهِ”

Yaani sahaba e karaam r.a. ke naqshe qadam par chalne ki puri koshish ki jaaye.

Allah talah ne Ummat e Musalimah me sahaba karam ke baad tabayeen azaam jaise azeem log paida farmaye, jo Islam ke asman par apni bayan karda hadees ki wajah se, suraj, chand, aur sitaron ki surat me musalsal jagmaga rahe hai.

Kahi Sayeed bin al Musaib, Hasan basri, Urwah bin zubair aur Sayeed bin Zubair hai toh kahi Zain ul aabideen, Muhammad ibn Sireen, Saalim bin Abdullah, Mujahid aur Ataa bin abi Rabaa kitab o sunnat ki roshni faila rahe hai. [Ye sab Tabaeen r.h. hai].

Inki tafseeli haalaat ke liye Hafiz Zahabi ki 'Tazkara tul Hifaaz', Siyar A'lam al-Nubala aur Hafiz Mizzi ki Tahzeeb al kamaal ka mutalla kare. Is azeem jamaat ke fazaail padhne aur sunne ke baad Dil wa Dimaag dang rah jate hai.

•٠•●●•٠•

Aye Allah hamare dilo ko apne aur apne pyare Nabi kareem ﷺ, Nabi ke pyare sahaba, tabaeen, tabe-tabaeen, aimma e karaam aur tamam muhaddiseen ki muhabbat se bhar de aur Rasool ﷺ ke farmaan, 'Aadmi usi ke sath hoga jisse wo muhabbat karta hai (Bukhari, 6170)' misraak bana dein. aameen summa aameen.

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Allah Aur Rasool Ka Faisla Hi Aakhri Faisla Hai

hi  -

Allah ‎ﷻ farmate hai,

Aur Kisi Momin Mard Aur Kisi Momin Aurat Ko Ye Haq Nahi Hai Ki Jab Allah Taala Aur Uska Rasool Kisi Muamle Ka Faisla Kar De Toh Unke Liye Khud Apne Muamle Me Ikhtiyaar Ho Aur Jo Allah Taala Aur Us Ke Rasool Ki Nafarmani Karega Toh Yakeenan Woh Gumraah Ho Gaya, Waazeh Gumraah hona.

Quran, Surah Al Ahzab (33), Ayat-36. [Tarjuma-Nighat Hashmi]

۩ Is ayat ki tafseer me Imam ibn Kaseer farmate hai,

“Ye Ayat hukm ke aetebaar se aam hai aur ye (ayat) har muamle me laagu hoti hai, wo ye ki jab Allah aur uska Rasool koi faisla karde, toh ye kisi ka haq nahi ki wo iske khilaf jaye aur iske mutallik kisi ke paas koi ikhtiyaar ya zaati raaye wa qiyas ki jagah nahi hai.

Allah farmate hai,

So Qasam Hai Tere Parwardigaar Ki! Ye Momin Nahi So Sakte Jab Tak Ke Tamaam Aapas Ke Ikhtilaf Me Aap Ko Haakim Na Maan Le, Fir Jo Faisle Aap Un Me Karde Un Se Apne Dil Me Kisi Tarah Ki Tangi Aur Na-khushi Na Paaye Aur Farmabardari Ke Sath Qubool Karle.

Lihaaza iske khilaf jane ke muamle ko is tarha ke sakht alfaz me khitaab kiya gaya hai

Aur Jo Allah Taala Aur Us Ke Rasool Ki Nafarmani Karega Toh Yakeenan Woh Gumraah Ho Gaya, [33:36]

Ye is ayat ki tarha hai

Jo Log Hukm e Rasool Ki Mukhalifat Karte Hai, Unhe Darte Rahna Chahiye, Ke Kahi Un Par Koi Zabardast Aafat Na Aa Pade Ya Unhe Dardnaak Azaab Na Pahonche.

Surah Noor (24), ayat-63.” end quote.

Tafseer ibn Kaseer, Surah-33, ayat 36.

۩ Is Ayat ki tafseer me Imam Tabari (d. 310 a.h.) farmate hai,

“(Jis chiz me Allah ya uska Rasool faisla karde) Usme apna ikhtiyar rakhna Allah aur uske Rasool ﷺ ki na-farmani hai aur aesa banda khuli gumrahi me hai.”

Tafseer at-Tabari,  Surah-33, ayat 36.

Toh jab Allah ya uske Rasool ﷺ se koi baat sabit ho jaye to fir ye nahi dekhna chahiye ki hamare buzurg, aslaaf, imam ki kya raaye hai is par. Ye hukm ke aetebar se hai. Ha agar koi ilm hasil karne ke liye ya koi dusre jayz maqsad se kisi ki raaye dekhta hai to isme koi harj nahi hai kyuki Quran khud kahta hai ki jab ilm na ho toh ahle ilm se pucho (21:7).

۩ Isi talluq se Imam Shafi (tabe-tabaeen) kahte hai:

“Ulema ka is par Ijma hai ki jab Nabi ﷺ ki sunnat kisi par waazeh ho gai hai toh fir ye us par halaal nahi ki kisi aur ke kahne se ise chor de.”

Ibn al-Qayyim Ailaam al Moqiyeen (2/361), Fulaani (safa. 68).

۩ Shaykh Sulaymaan ibn ‘Abd-Allaah kahte hai:

“Balki Momin par hatman farz hai ke Jab use Kitabullah aur Sunnat e Rasoolullah ﷺ pahunche aur iske maane (meaning) ka ilm hojaye chahe wo kisi bhi cheez me ho toh us par amal kare, chahe wo kisi ke bhi mukhalif ho, hamare Parwardigaar tabaarak wa ta'ala aur hamare Nabi ﷺ ne hame yahi hukm diya hai, aur sub ilaqo ke ulema is par muttafiq hai, siwaye be-ilm qism ke muqallideen aur sakht dil logo ke, aur is tarah ke log ulema me shamil nahi hote.”

Tayseer al-‘Azeez al-Hameed, p. 546.

۞ Ab aaiye dekhte hai ki Surah Ahzaab ki is ayat par sahaba e karaam ne kaise amal kar ke dikhaya.

۩ Salim bin Abdullah r.a. ne bayan kiya ki unhone Ahle Shaam mai se ek shaks se suna, wo Abdullah bin Umar r.a. se Hajj me Umra se fayda (Hajj e Tamattu) ke bareme puch raha tha. Toh Abdullah bin Umar r.a. ne kaha, "Ye jayz hai". Is par Shaami (sham ka rahne wala) ne kaha, " (Lekin) Apke ke walid (Umar r.a.) ne to isse roka hai?

Abdullah ibn Umar ne kaha, "Zara tum ye batao, agar mere walid kisi chiz se roke aur RasoolAllah ﷺ ne use kiya ho toh mere walid ke hukm ki pairwi ki jayegi ya RasoolAllah ﷺ ki, toh usne kaha, "RasoolAllah ﷺ ke hukm ki", toh unhone kaha, "RasoolAllah ﷺ ne aesa kiya hai".

Jamia Tirmizi, Kitab al Hajj, hadith-824. Classed as Sahih by Shaykh Zubair Ali Zai.

۩ Sa`id bin Al-Musaiyab r.a. riwayat karte hai, Umar bin khattab r.a. Masjid mein tashreef laaye toh Hassaan r.a. shayari padh rahe the. (Umar r.a. ne shayri padhne ko na-pasand kiya) Is par Hassan ne kaha, "Mai isi Masjid me shayri padha karta tha un (RasoolAllah ﷺ) ki maujudgi me jo Ap se behtar the. Fir Hassan r.a. Abu Huraira r.a. ki taraf mude (turned) aur kaha ki Mai tumhe Allah ka waasta de kar puchta hu ki Kya Rasool ﷺ ko tum ne ye farmaate nahi suna tha ki 'Aye Hassan! (Kuffar Makkah Ko) meri taraf se (shayri me) jawab do, Aye Allah Roohul Quddus ke zarye Hassan ki madad kar. Abu Huraira r.a. ne kaha, "Ji Ha (maine ye suna tha)".

Sahih al Bukhari, Book of Beginning of Creation, hadith-3212.

۩ Ikrimah r.a. kahte hai ke Ali r.a ne kuch aise logo ko zinda jala diya tha jo Islam se murtad ho gaye the. Jab Ibn Abbas r.a. ko ye baat malum hui to unhone kaha: "Agar (Ali r.a ki jagah) mai hota to inhe qatal karta, kyunki Rasool ﷺ ka farmaan hai "Jo apne Deen ko badal daale use qatal kar dalo." Aur mai inhe jalata nahi kyunki Rasool ﷺ ka farman hai "Allah ke azaab (yaani jalana) jaisa azaab na do".

Fir is bat ki khabar Ali r.a. ko hui to unhone kaha, "Ibn Abbas Ne Sach Kaha."

Jamia Tirmizi, Kitab Al-Hudud, hadith-1458. Classed as Saheeh Hasan by Imam Tirmizi and Sahih by Shaykh Zubair Ali Zai.

۩ Mujahid riwayat karte hai ki Ibn Abbas r.a. se marwi hai ki ek martaba wo Ameer Muawiya r.a. ke sath Baitullah ka tawaaf kar rahe the, Ameer Muawiya r.a. khana e Kabah ke tamam kono (corners) ko chhune lage, Ibn Abbas r.a. ne unse kaha ki Ap un Do (2) kono ko kyu chhu rahe hai jab ki  Nabi ﷺ ne un (kono) ko nahi chhua ? Unhone farmaya ki Baitullah ke kisi hisse ko chhora nahi ja sakta.

Is par Ibn Abbas r.a. ye ayat padhi ki tumhare liye Paigambar e Islam ﷺ ki zaat me behtareen misaal maujud hai. [Quran, 33:21]. Muawiya r.a. ne farmaya ki Ap ne sach kaha.

Musnad Imam Ahmad, volume-2, Hadith-1877.

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Allah se dua hai ki wo hame sirat e mustaqeem ata kare. aameen.

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Yazeed | Muhaddiseen Ki Nazar Me

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'Aye Eeman Walo' Ka Matlab

en -

۞ Imam Ibn Kaseer kahte hai:

“Ibn Masood aur salaf ke dusre ulema kahte hai ki Jab tum ye suno ki Allah Quran me  "يَـأَيُّهَا الَّذِينَ ءَامَنُواْ [Aye Eeman waalo]" kah rahe ho, toh fir use pure dhyan se suno, kyuki isse ya to Allah koi khair ka hukm de raha hota hai ya fir kisi burai se rok raha hota hai.”

Tafseer Ibn Kaseer, Surah al-Baqarah (2), Ayat- 23.

۞ Shaikh Ibn al-Uthaymeen kahte hai:

“Aye logo jo eman laye ho - ye alfaaz is baat ki nishandehi karti hai ke Allah ke diye gaye (kisi bhi) hukm ko pure yaqeen ke sath us par amal karna eeman ka aham hissa hai.

Isi tarah is chiz ki taraf bhi ishara hai ki Allah ke hukm ki mukhalifat ya usme shak ya iska inkaar karna iman se firne ke barabar hai- ya fir puri taur se ya takmeeli taur par (matlab iski badaulat insaan ke eeman me khalal pad sakta hai, ya iman ko khone ka khadsha hai).

Teesra, is me hausla-afzaai aur kashish hai unlogo ke liye jinka zikr ho raha hai, ke (khud) Allah paak usse farma rahe hain ke (aye bande), agar eeman ka sachha hai, to sun aur amal pairo hoja.”

Tafseer of Surah al-Maaidah (5), Ayat- 90 by Shaikh Ibn al-`Uthaymeen.

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Alim Ki Galti Karne Ki Ek Wajah

en -

Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee r.h. kahte hai:

“Aur ye baat jaan lo ki Allah kuch mukhlis (sincere) logo se galtiya karwata hai dusre logo ke imtehan ke liye ki wo (log) haqiqat ko manenge aur us (mukhlis) shaks ki baat ko chor denge ya fir us nek shaks ki neki aur uske muqam se dhoka kha jayenge. Wo (nek shaks) apni galti par sirf muaf hi nahi kar diya jata hai balki use is ijtihad ke liye aur nek niyat ke wajah se sawab bhi milta hai aur na hi us (alim) ke rutbe ya izzat me koi kami hoti hai. Albatta jo shaks us (alim) ke rutbe ke dhoke me aakar unki pairwi karta hai bina Allah ki kitab aur RasoolAllah ﷺ ki sunnat ke asal dalail ke taraf mutawajje hue, uske liye muafi nahi hai balki wo ek bade khatre (danger) par hai.”

Raf’ul Ish-tibaah, page 152-153. [download arabic pdf]

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Shak Ki Binah Par Do Din Roze Rakhna

Hamare muashre me Chand ko dekhne ko lekar ahle ilm me ikhtilaf hai. Kuch log kahte hai ki jis din Saudi Arabia me Arafah ho us din roza rakhna chahiye aur kuch log kahte hai ki apne shahar ke mutabik yaani local moon ko dekhte hue arafah ka roza rakhna chahiye. Ye baat kabil e tafseel hai, Ap dono taraf ki raaye ko dekhe aur jo raaye apko Quran aur sunnat ke nazdeek lage ap use qubul karle.

Hamare muashre me ek galat zahniyat paayi jati hai, wo ye ki kuch log chand ko dekhne ko lekar galat natije se bachne ke liye Do (2) din roze rakhte hai, ek to Saudi Arab ke chand ke mutabik aur ek apne shahar ke chand ke mutabik, taaki is uljhan (confusion) ke wajah se unke roze bekar na ho jaye. Ye baat upari taur par to risk-free baat lag rahi hai par ye raaye kitab o sunnat ki taaleemaat ke khilaf hai.

۩ Ye isliye kyuki Allah s.w.t. Quran me kahte hai:

“Allah Kisi Shaks Par Uski Quwat Se Zyada Bojh Nahi Dalta..”

Surah baqara, Ayat- 286.

Ye Ayat khas taur par Deen par tahkeek karne aur us par amal karne ke talluq se hai.

Ha koi shaks kisi din apni marzi se roza rahna chahta hai to wo alag baat hai lekin koi is niyat se roza rakhe ki wo aesa samajhta ho ki kahi uska roza bekar na ho jaye to ye baat Deen ki taaleemaat ke khilaf hai. Ye Isliye kyuki ham maise kisi shaks par Allah ke taraf se wahee nahi aati hai ki hamare tahkeek me koi galti nahi ho sakti hai. Ham tahkeek karte hai haq baat ko janne ki niyat se, usme hamari tahkeek sahih hoti bhi ho sakti hai aur galat bhi. To Allah hame wo galti par nahi pakdega kyuki hamari niyat to sach janne ki thi, aur kyuki insani dimag perfect nai hota ye baat hamare aur apse zyada Allah ko behtar malum hai to aesa kaise ho sakta hai ki wo is galti par hamari pakad kare.

Balki sahih hadees me ye aya hai ki us galti par bhi hame ajr milega kyuki hamari niyat thi sach ko janne ki.

۩ Amr bin Al-`As r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya ki Jab koi faisla (ijtihad) karne wala faisla karta hai apne behtareen ilm ke zarye aur (agar) uski raaye sahih hoti hai to use do (2) ajar milega, aur agar usne apne behtareen ilm ke zarye galat raaye qayam ki fir bhi use ek (1) ajar milega.

Sahih al-Bukhari, Book of Holding Fast to the Qur'an and Sunnah, hadith- 7352.

Toh agar aapne koi ek raaye qayam kiya hai roza rakhne ke talluq se, aur maan liya jaye ki apki wo raaye qayamat ke din galat nikli to apka wo roza waste nahi hoga kyuki apne sach ko janne ki koshish ki thi. Aur sath sath ye bhi jaan lein ki isse khuli aazadi nai mil jati apko, ap qayamat ke din Allah ke sawal se tabhi bach sakenge jab tak ap haqeeqat ko janne ki koshish karte hai, na ki jazbaat me akar ya kisi ulema ya imam ki aqeedat wa tassub me aakar ya khwahish ke bunyad par koi faisla karte hai. Aur is par ibn Qayyim r.h. ne tafseel se baat ki hai.

Imam Ibn ul Qayyim (d. 751 H.) ne farmaya: 

“Islam ke Ulema ki fazeelat, unke mukhtalif darje aur unki salahiyate aur unke hukuk ko jaano (ye zaruri hai).

(Ye bhi janne ki zarurat hai) ki unke Ilm aur unki fazeelat aur Allah aur uske Rasool ﷺ se inki ikhlas hame iska paband nai karti ki jo wo kahte hai ham unki har baat ko qubul karle, ya fir unke fatwe ki galti ko qubul karle un masaail me jinme (Quran aur sunnat) ki ibarat un tak na pohchi ho, is liye unke ilm ke mutabik unko jo sahih laga unhone wo kaha, halanki haqiqat kuch aur thi. (Agar ye hua ho) Toh ham par ye zaruri nahi ki ham unke har qawl ko jo kabhi unhone kaha ho usko dur fenk de, na hi ye zaruri hai ki unko badnaam kiya jaye ya unki qawl ko nichi nigaah se dekha jaye. 

Yaha par Do (2) na-insafi aur shiddat-pasandi hai (wo ye ki kisi ki har baat maan lena ya fir kisi ki har baat se inkaar kar dena) aur sahih rasta unke bich me hai. Ham na hi unhe (ahle ilm) ko chorte hai (unki galti ki wajah se) na hi unhe ham ye mante hai ki unse galti nahi ho sakti. Jiske pas bhi Deen ya Dunyawi muamlat ka kuch bhi ilm hai wo bina shak ke is baat ko janta hai ki kisi bhi izzatdaar shaks (ahle ilm) jisne Islam ki khidmat ki hai, is chiz ka imkaan hai ki usne kuch galti ki hogi. Albatta uski ye galti sirf muaf hi nahi hogi balki usko is ijtehaad jo usne tahkeek ke zarye ki hai, is par sawab bhi milega.

Is liye, us (ahle ilm) ki galti talash karne ki ijazat nahi hai, na hi uski izzat aur uska muqam jo uske liye logo ke dilo me hai usko tabah karne ki ijazat hai.”

I’laam-ul-Muwaqqi’een (Vol. 3, pg. 295).

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Ye usool e Deen zyada logo ke ilm me nahi hai isliye ap is khair ko unlogo tak pohchaye jin tak ham na pohcha sake ho.

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Ahle Ilm Ki Galtiyo Par Ibn Qayyim Ki Naseehat

en     ur     hi - -

Imam Ibn ul Qayyim (d. 751 H.) ne farmaya: 

“Islam ke Ulema ki fazeelat, unke mukhtalif darje aur unki salahiyate aur unke hukuk ko jaano (ye zaruri hai).

(Ye bhi janne ki zarurat hai) ki unke Ilm aur unki fazeelat aur Allah aur uske Rasool ﷺ se inki ikhlas hame iska paband nai karti ki jo wo kahte hai ham unki har baat ko qubul karle, ya fir unke fatwe ki galti ko qubul karle un masaail me jinme (Quran aur sunnat) ki ibarat un tak na pohchi ho, is liye unke ilm ke mutabik unko jo sahih laga unhone wo kaha, halanki haqiqat kuch aur thi. (Agar ye hua ho) Toh ham par ye zaruri nahi ki ham unke har qawl ko jo kabhi unhone kaha ho usko dur fenk de, na hi ye zaruri hai ki unko badnaam kiya jaye ya unki qawl ko nichi nigaah se dekha jaye. 

Yaha par Do (2) be-insaf shiddat-pasandi hai (wo ye ki kisi ki har baat maan lena ya fir kisi ki har baat se inkaar kar dena) aur sahih rasta uske bich me hai. Ham na hi unhe (ahle ilm ko) chorte hai (unki galti ki wajah se) na hi unhe ham ye mante hai ki unse galti nahi ho sakti. Jiske pas bhi Deen ya Dunyawi muamlat ka kuch bhi ilm hai wo bina shak ke is baat ko janta hai ki kisi bhi izzatdaar shaks (ahle ilm) jisne Islam ki khidmat ki hai, is chiz ka imkaan hai ki usne kuch galti ki hogi. Albatta uski ye galti sirf muaf hi nahi hogi balki usko is ijtehaad jo usne tahkeek ke zarye ki hai, is par sawab bhi milega.

Is liye, un (ahle ilm) ki galti talash karne ki ijazat nahi hai, na hi unki izzat aur unka muqam jo unke liye logo ke dilo me hai usko tabah karne ki ijazat hai.”

I’laam-ul-Muwaqqi’een (jild- 3, safa- 295).

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Related: Kisi Ahle Ilm Ko Zero Se Multiply Kar Dena

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Kisi Ahle Ilm Ko Zero Se Multiply Kar Dena

Sawaal: Hamare kuch bhai hai jinka manhaj hai ki jab unse kisi muamle me koi ikhtilaf karta hai to wo unhe aur unki Deeni khidmaat ko zero se multiply kar dete hai. Mai manhaj e salaf ki manne wali hu to Ap mujhe is muamle me rahnumayi kare.

Jawab:

Manhaj e Salaf kis chiz ka naam hai ? Ye Manhaj e Nabawi aur Manhaj e Sahaba ki itaat ka naam hai. Lekin Hamare Is Daur me Kuch log jinhone salafiyyah ka rasta apnaya hai unlogo ne har us shaks ko gumraah kahna shuru kar diya jo unse ikhtilaf karta hai yaha tak ke agar wo shaks sahih ho, aur kuch logo ne Hibz ka rasta apnaya jis tarha se dusre groh (parties) ne apnaya tha jo apne ap ko Mazhab e Islam se hone ka dawah karte hai. Ye kuch aesa hai jo na-pasandida hai aur hamare Salaf ke manhaj ke khilaf hai.

Hamara Deen, deen e fitrat hai, aur ye Deen muhabbat, ulfat, bhai-chare, ittihaad ka deen hai. Afsos ki baat hai ki is zamane ke kuch log is deen ke raste me rukawat ban gaye hai. Jab wo dars denge to ittehad (unity), bhai-chare aur firqo ke khilaf bolenge aur jab ap unka amal dekhenge to usme nafrat, bughz, tassub, jhagda, ilzam-tarashi, bas yahi sab nazar ayenge. Ye salaf ka manhaj nahi tha aur isi liye ye hamara manhaj bhi nahi hai. Salaf ka manhaj ye tha ki wo din-raat Allah ke deen ko dusro tak pohchane me lage rahte the, jo unse ikhtilaf karta tha use samjhate the Quran aur sunnat ki roshni me. Aur ajke hamare kuch bhai bas social sites par rubber stamp lekar baithe rahte hai aur din bhar bas dusro ko gumraah ka certificate diya karte hai. Ye salaf ka rasta nahi tha. Aiye dekhte hai salaf ka rasta kya hai:

Abu Hurairah r.a. riwayat karte hai RasoolAllah ﷺ ne farmaya, "Badgumaani se bachte raho, kyuki badgumaani aksar tehqeeq ke baad sabse jhooti baat saabit hoti hai aur kisi ke ayeb dhoondne ke peeche na pado, ek dusre ke ayeb mat tatolo aur kisi ke bhao par bhao nah barhao aur hasad na karo, bughz nah rakho, ek dusre ko mat choro balke sab Allah ke bando aapas mein bhai bhai ban kar raho.

Sahih al-Bukhari, Kitab al Adab, hadith- 6066.

Anas r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, Apas me talluq na todo, ek dusre ko mat choro, na hi ek dusre se nafrat karo, na hi ek dusre se hasad (envy) karo. Allah ke bando aapas mein bhai ban kar raho. Kisi Musalman ke liye ye jayez nahi ki teen (3) din se zyada apne musalman bhai se salaam-kalaam (bolchal) band kar de.

Jamia Tirmzi, hadith- 1935. Classed as Hasan Sahih by Imam Tirmidhi, and Sahih by Shaykh Zubair Ali Zai.

Inhi hadees ke talluq se Shaykh Muhammad Bazmool apne kitab me salaf ka rasta batate hai. 

Shaykh Muhammad Bazmool farmate hai,

"Firqa baazi, ikhtilaaf aur aapas mein bughz-o-'adaawat Salaf ka manhaj nahin. Salaf ka shi’aar (motto) to ye tha: “Aapas mein bughz naa rakkho, ek doosrey ko peeth naa dikhaao (yaani milna aur baat-cheet band na karo), balki Allah ke bando, aapas mein bhai-bhai ban kar raho."

Kitab: Ye Manhaj e Salaf Nahi, Page - 6.

Ab mujhe lagta hai ki agar koi aaina dikhaye to dekh lena chahiye kyuki ho sakta hai isse hamara salaf se talluq mazbut ho jaye.

Toh ye to tha ki ek dusre musalman ke sath hamare salaf ka rawayya kya tha. Ab hame dekhna hai kya hamara isi par amal hai ya isse thik ulta. Bas salafiyat ka dawa karne se to kuch nahi hoga, amal zaruri hai.

Jaisa ki apne apne sawal me ye bataya ki kuch aese log hai jo salafiyat par chalne ka dawa karte hai lekin wo har us shaks jo unse ikhtilaf karta hai unhe wo zero se multiply kar dete hai. Ye aj ke muashre ki sahih nishandehi ki apne.

Iska jawab ye hai ki apne se ikhtilaf karne walo ko zero se multiply kar dena ye na to hamare Rasool ka tarika tha aur ni kisi sahaba ka. Iski daleel mai pesh karta hu in shaa Allah

۞ Quran

Allah pak farmate hai,

"Har Pakiza Chize Aaj Tumhare Liye Halal Kiya Jata Hai Aur Ahle Kitab Ka Zabiha (Bhi) Tumhare Liye Halal Hai...".

Surah Maida, Ayat- 5.

Is ayat me gaur karne ki baat hai ki Jab ahle kitab ham Musalmaan maise nahi hote fir Allah ne inke har amal ko zero se multiply kyu nahi kiya. Is ayat me to ahle kitab ka zabiha bhi halaal karar diya gaya hai. Iska jawab ye hai ki Islam sachhai se muhabbat karta hai.

Quran ne jo amal ahle kitabo ke sath bhi nahi kiya ham wo amal apne Musalmaan Daayi aur Ulema ke sath kar rahe hai. Ha ye baat bhi hai ki hame har haal me haq aur batil maise haq ka sath dena hai. Lekin haq ka sath dene ka matlab ye nahi hai ki ham apne alawa dusro ko zero se multiply kar dein. Quran ne bhi aesa nahi kiya.

Is ayat se shayad mukammal wazahat na ho isliye aaiye ham sunnat aur salaf ka rasta dekhte hai. 

۞ Sunnat

Ab aiye sunnat se dekhte hai ki RasoolAllah ﷺ ka amal kya tha is ke mutallik:

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) samet ne laga. Maine usse 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. [is hadees ki explanation padhe]

Is hadees se ye sikhne ko milta hai ki hamare mazhab me sachhai ki ahmiyat kitni hai. Halanke Shaitan ne ye wazeefa bataya tha lekin Aap ﷺ ne uski baat ko radd nahi kiya na hi shaitan ko zero se multiply kiya, balki uski haq baat ko tashdeek ki agarche wo shaks jhuta hai.

Ye to shaitan ki baat thi aur aj hamare kuch modern salafi bhai Musalman ko hi zero se multiply kar dete hai. Quran kahta hai ki Rasool ﷺ tumhare liye ek behtareen Misaal hai.

۞ Salaf as Saaleh

'Abd al-Rahman b. Abd Rabb al-Ka'ba r.h. (Tabayee) ne bayan kiya, "Mai Khana e Kaba me dakhil hua toh maine 'Abdullah b. 'Amr b. al-'As r.a. (sahabi) ko Kaba ke sath tek lagaye hue uske saye me baithe hue dekha. Maine kaha, Apke chacha ka ladka, Muawiya to hame kahte hai ki ham logo ka maal haraam tarike se hadap kare aur na-haq logo ko katl kare Jab ki Allah (Quran me) kahta hai, "Ae Eeman walo ek dusre ka maal batil tarike se hadap mat karo aur logo ko na-haq katl na karo." (Surah Nisa ayat 29.).

Ye sun kar Amr bin al-As r.a. ne kaha, "Muawiya r. a. ki itaat sirf un kamo me karo jisme wo Allah ke ahkaam ke mutabik hukm de Aur jab wo Allah ke ahkaam ke khilaf hukm de tab unki itaat mat karo."

Sahih Muslim, The Book on Government, Hadith no: 4546.

Ab isme ye baat samajh lein ki Muawiya r.a. ne koi maal khane aur katl karne ko kaha ya nahi. Is baat ko filhal ye article me ignore kar dein kyuki ye dusra topic ban jayega.

Is hadith me jo sikhne ko milta hai wo ye ki salaf ka manhaj kya tha. Tabaeen ne Muawiya r.a. ki galti batayi to sahaba ne ye nahi kaha ki is galti ki wajah se unko zero se multiply kardo aur unki koi baat bhi mat suno.

Balki unhone kaha ki Jo baat Quran aur sunnat se ho us chiz par amal karlo aur jo chiz uske khilaf ho use chor do. Harf ba Harf yahi hamara manhaj hai. Aur upar ki hadees se sabit hua ki yahi manhaj salaf as saaleh ka bhi tha.

۞ Imam e Deen

Imam Ibn ul Qayyim (d. 751 H.) ne farmaya: 

“Islam ke Ulema ki fazeelat, unke mukhtalif darje aur unki salahiyate aur unke hukuk ko jaano (ye zaruri hai).

(Ye bhi janne ki zarurat hai) ki unke Ilm aur unki fazeelat aur Allah aur uske Rasool ﷺ se inki ikhlas hame iska paband nai karti ki jo wo kahte hai ham unki har baat ko qubul karle, ya fir unke fatwe ki galti ko qubul karle un masaail me jinme (Quran aur sunnat) ki ibarat un tak na pohchi ho, is liye unke ilm ke mutabik unko jo sahih laga unhone wo kaha, halanki haqiqat kuch aur thi. (Agar ye hua ho) Toh ham par ye zaruri nahi ki ham unke har qawl ko jo kabhi unhone kaha ho usko dur fenk de, na hi ye zaruri hai ki unko badnaam kiya jaye ya unki qawl ko nichi nigaah se dekha jaye. 

Yaha par Do (2) na-insafi aur shiddat-pasandi hai (wo ye ki kisi ki har baat maan lena ya fir kisi ki har baat se inkaar kar dena) aur sahih rasta unke bich me hai. Ham na hi unhe (ahle ilm) ko chorte hai (unki galti ki wajah se) na hi unhe ham ye mante hai ki unse galti nahi ho sakti. Jiske pas bhi Deen ya Dunyawi muamlat ka kuch bhi ilm hai wo bina shak ke is baat ko janta hai ki kisi bhi izzatdaar shaks (ahle ilm) jisne Islam ki khidmat ki hai, is chiz ka imkaan hai ki usne kuch galti ki hogi. Albatta uski ye galti sirf muaf hi nahi hogi balki usko is ijtehaad jo usne tahkeek ke zarye ki hai, is par sawab bhi milega.

Is liye, us (ahle ilm) ki galti talash karne ki ijazat nahi hai, na hi uski izzat aur uska muqam jo uske liye logo ke dilo me hai usko tabah karne ki ijazat hai.”

I’laam-ul-Muwaqqi’een (Vol. 3, pg. 295).

۩ Ab mai ek aur zaruri nukhta batata hu jis par salaf ke manhaj ke saare log amal kar rahe hai. Apke ilm me hoga ki jise kutub as sittah kahte hai, wo ye hadees ki kitabe hai: Sahih al Bukhari, Sahih Muslim, Sunan Abu Dawud, Jamia Tirmizi, Sunan ibn Majah aur Sunan Nasai.

Isme to 2 saheehayn, Bukhari aur Muslim ko chor ke 4 kitabe bachti hai. Un chaar hadees ki kitabo me Sahih Hadeese bhi hai aur gair-saheeh hadeese bhi. Ham in chaaro kitab ke sath kya muamla karte hai. In char hadith ki kitab maise jo Sahih hadith hoti hai ham qubul kar lete hai aur jo gair-sahih hadith hoti hai unhe chor dete hai. Dekhye yaha par bhi ham yahi muamla karte hai. Ham ye nahi kahte hai ki kyuki in kitabo me sahih aur zaif hadith dono mix hai to in 4 kitabo ko zero se multiply kardo aur kahi ham bahek na jaye in char kitab ke wajah se. Aesa nai karte hai ham.

Aur dunyadari me bhi ham yahi karte hai. Jab ham market se vegetables lekar aate hai aur koi ek vegetable me agar daag ho jaye ya uska koi hissa kharab ho jaye to ham kya karte hai? kya ham pure vegetable ko alag kar dete hai? Nahi ! balki wo hissa cut kar ke alag kar lete hai aur baaki istemal kar lete hai.

Lekin ham jante hai ki kuch log jo firqa-parasti ke bimari me mubtala ho chuke hai unhe itni waazeh baat bhi samajh me nahi ayegi na hi unhe salaf ka tareeka samajh me ayega. Isliye mai unke hi alim ki wo badi galtiya bayan karna chahta hu jo shayad unke ilm me na ho. Aur agar wo insaaf wale hai to unko in alim e deen ko bhi zero se multiply kar dena chahiye aur in alimo ko chor dena chahiye.

Aur kyuki mai bhi un alimo ka shagird hu (bataur unke kitabe padh kar) to mai ye baat bhi bata du ki mera maqsad in alimo ki nuks nikalna nahi hai, maine in alimo se Deen ka bohot keemti ilm seekha hai. Lekin kyuki mai in alimo ki taqleed nahi karta to mai inki waqalat bhi nahi karunga, haq ko haq aur batil ko batil kahna mere eemaan ka taqaza hai.

۞ Sabse pahle mai Shaykh Albani r.h. ki baat karna chahunga. Jaise ap jante honge ki hamare manhaj ke nazdeek ham Bukhari aur Muslim ki saari hadeeso ko sahih maante hai, aur is par ahle sunnat ka Ijma hai. Lekin Shaykh Albani is manhaj par nahi hai. Shaykh Albani ke nazdeek Bukhari aur Muslim ki kuch hadeese sahih nahi hai:

۩ Shaykh Albani farmate hai:

"جهل بعض الناشئين الذي يتعصبون لـ " صحيح البخاري "، وكذا لـ " صحيح مسلم " تعصبا أعمى ، ويقطعون بأن كل ما فيهما صحيح"-

"Baaz nawjawan log jo shiddat-pasandi se Sahih al Bukhair aur isi tarha Saheeh Muslim par jan-nisar (devoted) hai wo Be-Ilm (ignorant) hai aur wo zid par ade hai ki unme sab kuch sahih hai..."

Silsilat al-Ahaadeeth as-Saheehah (no. 2540). 

۩ Shaykh Albani farmate hai:

لكن في أثناء البحث العلمي تمر معي بعض الأحاديث في الصحيحين أو في أحدهما ، فينكشف لي أن هناك بعض الأحاديث الضعيفة! لكن من كان في ريب مما أحكم أنا على بعض الأحاديث فليعد إلى " فتح الباري" فسيجد هناك أشياء كثيرة وكثيرة جداً ينتقدها الحافظ أحمد ابن حجر العسقلاني " انتهى من " فتاوى الشيخ الألباني-

"... Lekin mere taaleemi tahkeek ke dauran maine Saheehayn (Bukhari aur Muslim) me kuch hadeese paayi, ya do maise ek, aur mujhe ahsaas hua ki unme kuch hadeese zaif hai! Lekin (in) chand hadeeso ke bareme jise bhi mujh par shak ho toh use chahiye ki wo Fath al Bari ka mutalla kare jaha par use boht si chize pata chalengi jinki tanqeed al-Haafiz Ahmad ibn Hajar al-‘Asqallaani (author) ne ki hai."

End quote from Fataawa ash-Shaykh al-Albaani (p. 565).

۩ Shaykh Albani ke is raaye par Shaykh Saleh al Munajjid kahte hai:

"Khulasa yahi hua ki Shaykh Albani ne waqai me Saheehayn (Bukhari aur Muslim) ki kuch hadeeso ko zaif karar diya hai."

source: https://islamqa.info/en/178907

۩ Shaykh Albani ke is raaye par Shaykh Zubair Ali Zai kahte hai:

"Shaykh Albani ne Sahih Muslim ki tees (30) se zyada Hadeeso ko zaif karar diya hai. Aur Shaykh Albani marte-marte Sahih al Bukhari ki kayi hadeeso ko zaif karar dekar gaye hai. Aur ye Shaykh Albani ki Manhaj ki galti hai, unki manhaj ki khami hai."

[ye unke jawab ka khulasa hai]

source: https://youtu.be/Wh6CI_vD0sk

۞ Dusri baat mai apke ilm me ye lana chahunga ki Shaykh ibn Taymiyya jinhe Shaykh ul Islam ke title se bhi jana jata hai, unke nazdeek Milad un Nabi (birthday of prophet) ke manane walo ko unki nek niyati par sawab milega:

Shaykh ibn Taymiyyah farmate hai,

وكذلك ما يحدثه بعض الناس ، إما مضاهاة للنصارى في ميلاد عيسى عليه السلام ، وإما محبة للنبي صلى الله عليه وسلم ، وتعظيمًا . والله قد يثيبهم على هذه المحبة والاجتهاد ، لا على البدع– من اتخاذ مولد النبي صلى الله عليه وسلم عيدًا-

"Aur isi tarha jo kuch log ne ijaad kiya hai, chahe wo is ijtihad ke wajah se ho ki isaai Isa a.s. ke mutallik aesa karte hai ya chahe RasoolAllah ﷺ se muhabbat ya unke ahtaraam ke wajah se ho, Allah unlogo ko is muhabbat aur ijtihad ke wajah se ajar de sakta hai naa ke Nabi ﷺ ke paidaish ko eid banane ki biddat ki wajah se."

Toh Shaykh ibn Taymiyya milad un nabi ko biddat toh tasleem karte hai lekin agar is biddat ko koi muhabbat aur ehtaraam ki niyat se manaye to wo farmate hai ki is par sawab mil sakta hai Allah ki taraf se. Sath me unhone ye bhi kaha hai ki agar ise biddat samjha jaye to koi sawab nahi milega.

Lekin haqeeqat ye hai ki jo bhi milad ko manata hai wo ise biddat ya gunah samajh kar nahi manata, wo ise muhabbat aur sawab samajh kar hi ise manate hai. Aur ye apke ilm me hoga hi ki Deen me nayi cheez ijaad karne par sawab nahi gunah milta hai chahe wo nek niyati se hi kyu na ijaad kar raha ho.

To maine ab yaha do (2) bade alim ki badi galti ko bayan kiya hai, halaki ye do alim mere ustaad hai jaise maine upar bataya hai. To jo hamare kuch modern salafi bhai Dr. Zakir Naik, Dr. Israr ahmed, Dr. Farhat Hashmi aur in jaise ahle ilmo ki galati pakad kar unko be-izzati aur ilzam-tarashi karte hai, unhe chahiye ki ab in do alim ki galati par bhi unhe ye manhaj e salaf se nikaal de aur inke khilaf posts tayar kare jaise wo upar bayan karda ahle ilmo ke sath karte hai.

Ab kyuki mai in chand modern salafi bhaiyo se waqif hu mujhe nahi lagta ki ye aesa kabhi bhi karenge, Allah inhe insaf ki daulat ata kare. Halanki ye to bas do (2) misaale hai. Mai agar chahu to inke alimo ki boht saari galatiya nikal sakta hu, lekin manne walo ke liye 1 hi daleel kaafi hai aur na manne walo ke liye hazaar dalail bhi kam hai.

Kuch logo ka ye bhi kahna hai ki kya Dr. Zakir, Dr. Israr aur inhi jaise ahle ilm ke alawa koi aur alim e Deen nahi hai? Agar hai to ham inki pairwi karke apni akhirat risk me kyu daal rahe hai?

Iska jawab ye hai ki baat ye nahi hai ki dunya me in ahle ilmo ko chor kar aur log hai ya nahi hai. Baat ye hai ki apke kahne par ham unlogo ko kyu chore jinhone tab hame shirk aur biddat se nikala tha jab apka koi naam o nishan nahi tha. Apko ye ikhtiyar kisne diya hai ki ap certificate bante firo ki kisko sunna aur kisno nahi. Jab ham shirk aur biddat me mullawis ho kar bhi iske bahar aa sakte hai bina apke certificate ke to ham apke certificate ke bina ek achhe Musalman bhi bane rah sakte hai. Quran ka tarjuma padh kar hame itna to samajh aagaya hai ki haq kya hai aur batil kya, tauheed kya hai aur shirk kya. Koi bhi aalim kitni bhi khubsurat andaz me agar biddat ko sunnat kahega fir bhi ham biddat ko biddat hi kahenge. Hamara eeman itna kamzor nahi hai ki kisi ki khubsurat baato ke zarye biddat ko sunnat kahne lage.

Ab aiye dekhte hai ki risk kin logo ko manne me hai:

Ek taraf Dr. Israr, Dr. Zakir aur Dr. Farhat hai. In logo ke zarye hazaaro tadad me Kafir Islam qubul kar rahe hai, aur mere jaise lakho shirk aur biddat me dube log shirk aur biddat ko unki naseehat ke zarye chor rahe hai.

Dusri taraf ye chand modern salafi hai: Jitna Dr. Zakir naik ne kafiro ko Musalman kiya hai, inlogo ne unka 1% bhi kafiro ko musalman na kiya hoga. Aur jab ye log islah karte hai ahle biddat ki to inki bad-zubani aur bad-akhlaqi ke wajah se ahle biddat, apne biddat aur shirk me aur zyada mazboot ho jate hai.

Ab awaam faisla kare ki Deen ki khidmat kaun kar raha hai aur risk kinko follow karne me hai.

Ye to tha ilzami jawab. Ab ilmi jawab bhi sun lein :

Agar ahle ilmo ka apas me ikhtilaf hota hai to iska matlab ye nahi hai ki usme se kisi ek ki akhirat kharab hogi ya un maise koi jahannam jayega. Agar yahi qanun hai fir to ap boht saare sahaba, tabaeen, tabe-tabeen ko jahannam me pohcha denge nauzbillah kyuki sahih hadees ki roshni me unme bhi ikhtilaf hue hai (daleel). Misaal ke taur par Imam Shafi kahte the ki aurat ko chune se wuzu tut jati hai jab ki Imam Abu Haneefa (tabe-tabaeen) ke nazdeek wuzu nahi tut ti. To kya ab Imam Shafi ki is galti ka natija ye hoga ki Imam Shafi apni is galti ke wajah se jahannam me jayenge ya wo gumrah ho gaye the ya wo manhajless ho gaye the nauzbillah. Ya fir ye ki koi aesa kahne lage ki unko sun kar risk kyu lena. Ye to na Quran aur sunnat ki baat hui aur na hi ilm o aqal ki baat hui.

۩ Amr bin Al-`As r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya ki Jab koi faisla (ijtihad) karne wala faisla karta hai apne behtareen ilm ke zarye aur (agar) uski raaye sahih hoti hai to use do (2) ajar milega, aur agar usne apne behtareen ilm ke zarye galat raaye qayam ki fir bhi use ek (1) ajar milega.

Sahih al-Bukhari, Book of Holding Fast to the Qur'an and Sunnah, hadith- 7352.

Ise kahte hai ki suni-sunai baat par amal karna jhut aur gumrahi ke taraf le jati hai jab ki Quran aur sunnat par amal karna sidhe raste ke taraf. Kuch Modern Salafi bhai Ikhitlaf aur us ikhtilaf ki galati ko akhirat me risk yaani jahannam se jod rahe hai jab ki RasoolAllah kahte hai ki us galat raaye ke manne wale ke liye bhi ek (1) ajar hai. Jab ki us raaye par ikhtilf maujud tha, aur dono side me daleele thi. Ye isliye kyuki Allah hamare istetaat se badh kar ham par bojh nahi dalta [surah baqara, ayat-286.], agar koi shaks nek niyat se haq ko janne ki koshish karta hai aur us haq ko janne ke safar me usse koi ijtihadi galti ho jati hai to isme bhala us shaks ka kya kusur hai ? Us shaks ki niyat to nek hi thi na aur usne kisi ayat ya kisi saheeh hadees ka inkaar bhi nahi kiya tha? Fir ye to na-insafi hogi uske sath ke nek niyat ke bawujud use qayamat me nakaami hasil ho. Aur ham sab ko pata hai ki Allah hamesha insaf karta hai aur upar ki hadees se sabit bhi hua ki is muamle me bhi Allah ne insaf kiya hai aur isi wajah se usko 1 ajar dene ka wada kiya hai.

To in bhaiyo se guzarish hai ki jab kabhi stamp paper aur certificate bantne se fursat mil jaye to hadeese bhi padh liya kare, sidha rasta milega, sirf manhaj manhaj kahne se sidha rasta nahi milega. Aur fir bhi agar apko ye hadees samajh nahi aayi ho toh Shaykh Albani aur Shaykh Ibn Taymiyya r.h. jaise ahle ilmo ko awam ko sunne se roke kyuki agar apka qanun laga diya jaye to inko sunna bhi aakhirat me risk lene ke barabar hai.

Shaykh ibn Uthaymeen farmate hai:

"Har Shaks Se Galti Hoti Hai Aur Durustgi Bhi Hasil Hoti Hai Wo Kyu Na Wo Ilm Aur Ibadat Ke Hawale Se Kisi Bhi Mukam Par Pahoch Gaya Ho. Deen Islam(Quran, Sunnat) Hi Sirf Galti Se Paak Hai. (Na ki koi shakshiyat)."

source: https://www.youtube.com/watch?v=PAwdFii9gKI

Aur mai firse bata du ki mera maqsad kisi ki galtiya bayan karna nahi hai, mai aam taur par ye sirf us surat me karta hu jab koi rasta nazar na aa raha ho. Jaise ki agar mai sirf Quran aur sunnat aur salaf se misaale deta to ye is baat ko kabhi na mante, kyuki jo shaks firqa-wariyat ki beemari me mubtala ho chuka hai wo Quran aur sunnat ko seriously leta hi nahi hai. Toh isliye ye meri majburi thi. Jaisa ki Shaykh Abdul-Aziz ibn Abdullah (saudi arabia ke grand mufti) farmate hai,

۩ "Talib E Ilm Is Tarhan Fula Fula Logo Par Hamla Karte Hue Khud Ko Masroof Nahi Karte. Lekin Woh Achi Tarha Se Islaah Aur Khair Ke Taraf Logo Ko Bulane Me Masroof Rahte Hai."

source: https://www.youtube.com/watch?v=GiRo874S-_8

Isi liye mere zyada tar articles Logo ko khair ke taraf bulane me aur Dusro ko burai se rokne ke mutallik hoti hai kyuki kisi par ilzam tarashi karna mere Deen ne mujhe nahi sikhaya hai aur na hi mai in chizo me interested hu. Mujhe Allah ka paigaam dusro tak pochane me zyada dilchaspi hai.

Aur readers ko bhi mai bata du ki agar ap bhi in fuzul chizo me apna waqt barbaad karte hai to apki dunya to jayegi hi ho sakta hai ki apki akhirat bhi chali jaye kyuki jis par apne ilzam lagaya hai agar wo zarra barabar bhi jhut nikla to iske badle me apko jahannam ki aag me jhoka ja sakta hai, wo kyuna koi din bhar Tawheed-Tawheed aur Aqida-Aqida karta ho. Daleel:

۩ Abu Hurairah r.a. riwayat karte hai ki Rasool ﷺ ne farmaya, tumhe maaloom hai gareeb kaun hai? Sahaba r.a. ne arz kia, hum to gareeb us ko samajhte hain jis ke paas rupya-paisa aur saaz o saamaan na ho.

Toh Aap ﷺ ne farmaya, "Meri Ummat mein gareeb wo shaksh hoga jo qayamat ke din namaaz, roza aur zakaat ke sath aayga magar us ne kisi ko gali di ho gi, KISI PAR JHUTA-ILZAM LAGAYA HOGA, kisi ka maaal hadap kiya ho ga, kisi ka khoon bahaya ho ga, kisi ko maara ho ga, chunache us ne jin jin logon ki haq talfi ki ho gi unhain us ki nekiya de di jaain gi. Aur agar uski nekiya kam pad jaye toh fir un logon ke gunaah la kar us par laad diye jayenge. Aur usey Jahannum (dozakh) mein phaink diya jaay ga.

Sahih Muslim, The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship, Hadith- 2581.

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