Tahajjud Padhne Ke Liye Sona Zaruri (shart) Nahi

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Sawaal: Kya Tahajjud padhne ke liye sona zaruri hai, yaani kya sona shart hai?

Alhamdulillah..

Hamare muashre me ye galat-fahmi hai ki tahajjud ki namaz padhne ke liye sona zaruri hai. Kitab ya Sunnat me aesi koi baat hame nahi milti hai. Albatta tahajjud ki namaz ko raat ke aakhri hisse me padhna afzal zarur hai kyuki us waqt farishte is namaz ka mushahidah karte hai. Lekin jisko dar hai ki wo raat ke aakhri hisse me na uth sakega toh use sone se pahle hi ye namaz padh lena chahiye.

۩ Jabir r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Jise dar ho ke wo raat ke aakhiri hisse me nahi uth sakega, wo raat ke shuru me witr padh le. 

Aur jise ummeed ho ki wo raat ke aakhir me uth jayega, wo raat ke aakhri me witr padhe kyuke raat ke aakhri hisse ki namaz ka mushahidah kiya jata hai (is witnessed) aur yeh afzal hai.”

Sahih Muslim, kitab salat ul musafireen ﴾6﴿, hadees- 1766.

Note: Witr aur Tahajjud ek hi namaz ke do naam hai, (daleel ke liye ye article padhe). Toh is article me agar witr ka zikr hoga toh isse muraad tahajjud namaz ko bhi liya jayega.

۞ Aaiye dekhte hai ki is hadees par sahaba e karaam ne kis tarha amal kar ke dikhaya:

۩ Jabir bin Abdullah r.a. ne kaha, “RasoolaAllah ﷺ ne Abu Bakr r.a. se pucha, 'Tum witr kab padhte ho?' Unhone kaha, 'Shuru raat me, isha ke baad'.

Aap ﷺ pucha, 'Tum aye Umar'!

Unhone kaha, 'Raat ke aakhri hisse me',

Tab Nabi ﷺ ne farmaya, 'Aye Abu Bakr! tum ne mazbut kada (handhold) pakda hai (yaani ahtiyaat ka raasta apnaya hai). Aur aye Umar! tumne taaqat zabt karli hai (yaani tumne us kaam ko pakda hai jisme taaqat ki zarurat hai).'”

Sunan ibn Majah, kitab iqamatis salaat wa sunnati feeha ﴾5﴿, hadees- 1202.

۩ Abu Hurairah r.a. riwayat karte hai, “Mujhe mere azeez dost (Nabi kareem ﷺ) ne teen cheezo ki wasiyat ki hai aur mai in chizo ko maut se pahle nahi chorunga, har maheene me teen din roze, chasht ki namaz aur witr padh kar sona.”

Sahih al Bukhari, kitab al Tahajjud ﴾19﴿, hadees- 1178. Hasan (Darussalaam).

۩ Imam Nawawi farmate hai,

“Aur yahi sahih hai, aur baaqi mutlaq ahadees ko is sahih aur sareeh afzaliyat par mahmool (is hadees par amal) kiya jayega, un me ye hadees bhi hai, 'mere azeez dost ne mujhe wasiyat ki ke mai witr ada kar ke soya karu'. Yeh hadees us shakhs ke haq me hai  jise (sone ke baad) jaagne ka yakeen nahi hai.” [khatm].

Sharah Sahih Muslim, 3/277.

Hamare sahaba e karaam ne bhi koi ek raasta nahi chuna, jo rasta jinhe behtar laga unhone wo apnaya. Ye khud ek daleel hai ki deen me sakhti nahi hai, balki deen aasaan hai.

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Allah hame tahajjud padhne ki taufeek ata kre. aameen.

Hame Whats App par join karein: +9779868212118

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Nabi ﷺ ka Akhlaq | Khadija r.a. ki Zubani

Allah s.w.t. farmate hai,

“Aur beshak, Aap (ﷺ) akhlaq ke buland darje par fa'iz hai.”

Surah Qalam (68), ayat- 4.

۝ Hazrat Ayesha r.a. ne bataya Aap ﷺ par wahee ki ibtedaai daur acche sachhe paakiza khawabo se shuru hua, Aap khawab me jo kuch dekhte woh subha ki roshni ki tarah sahih aur sachha sabit hota. Fir min janib qudrat Aap tanhaai pasand ho gaye aur Aap ne Gaar e Hira me Tanhaai ikhtiyar farmate aur kayi kayi din aur raat wahaa musalsal Ibadat aur yaad e Elahi zikr o fikr mai mashgul rahte, jab tak ghar aane ko dil na chahta, Aap apne saath safar ka khana liye hue waha rahte, Khana khatam hone par hi ahliya Khadija r.a. anha ke paas tashreef laate aur kuch khana saath lekar fir waha jaate.

Yahi tariqa jari raha yaha tak ki Aap par Haq nazil ho gaya aur Aap Gaar e Hira hi me the ki achank Hazrat Jibreel a.s. Aap ke paas haazir hue aur kahne lage ki Aye Muhammad! Padho!

Aap farmate hai ki maine kahaa ki mai padhna nahi jaanta. Aap farmate hai ki farishte ne mujhe pakad kar itne zor se dabaya ki meri taqat jawab de gai. Fir mujhe chhod kar kaha ki Padho!. Maine fir wahi jawab diya ki mai padha hua nahi hu. Us Farishte ne mujhe nihayat hi zor se pakda ki mujhe sakht takleef mahsus hui, Fir usne kahaa ki padho! Maine kaha ki mai padha hua nahi hu. Farishte ne teesri baar mujh ko pakda aur teesri martaba fir mujh ko dabaya fir mujhe chhod diya aur kahne laga ki

‘Padho Apne Rab Ke Naam Se Jis Ne Paida Kiya Aur Insan Ko Khoon Ki Lothde Se, Padho Aur Aap Ka Rab Bahut Hi Maherban Hai.’

Pas yahi aayate Aap Jibril a.s. se sun kar is haal mai Gaar se wapis hue ke Aap ka dil us anokhe waqye se zor se dhadak raha tha. Aap Khadija ke yaha tashrif laye aur farmaya ki mujhe kambal udha do, mujhe kambal udhaa do. Logo ne Aap ko kambal udhaa diya jab Aap ka dar jaata raha to Aap ne apni biwi Khadija r.a. ko tafseel ke saath ye waqya sunaya aur farmane lage ki mujh ko ab apni jaan ka khauf ho gaya hai.

Aapki biwi Khadija r.a. ne Aap se kaha ki Aap ka khayal sahih nahi hai, Khuda ki qasam Aap ko Allah kabhi ruswa nahi karega.

Aap rishtedaro se sila-rahmi karte hai, Bekaso ka bojh uthate hai, Mufliso (gareebo) ki madad karte hai, Aap dil khol kar mahmaan nawazi karte hai aur mushkil ke waqt me Aap zaruratmando ka saath dete hai.

Sahih al bukhari, kitab al wahee (1), hadees- 3.

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Muqammal Kitab al Wahee Padhe (roman urdu me)

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Kya Nabi Ne Allah Ko Dekha Hai | Ayesha ؓ

Masruq (tabayeen) bayaan karte hai ki Mai Ayesha ؓ ki khidmat me tek lagaye hue baitha tha ke Ayesha r.a. ne farmaya, “Abu Ayesha! (yeh masrooq ki kuniyat thi) teen cheeze hai jis ne un me se koi baat kahi, us ne Allah taala par bahut bada bohtan baandha.” Mai ne pucha: 'Woh baate kaun si hai?'

Unhone farmaya, 'Jis ne ye gumaan kiya ke Muhammad ﷺ ne apne Rab ko dekha hai toh us ne Allah taala par bahut bada bohtaan bandha.'

Unhone (Tabayeen ne) kaha, 'Mai tek lagaye hue tha toh (yeh baat sunte hi) seedha ho kar baith gaya aur kaha: 'Ummul momineen! Mujhe (baat karne ka) mauqa dijiye aur jaldi na kijiye, Kya Allah taala ne ye nahi kaha, 'Beshak unhone use roshan kinare par dekha' (Al-Qur'an, Surat at-Takwir, 81:23), ( isi tarha ) 'aur Aap ﷺ ne use ek baar utarte hue dekha (Surat Najm 53:13).'

Ayesha r.a. ne farmaya, 'Mai is ummat me sab se pahli hu jis ne iske baare me RasoolAllah ﷺ se sawal kiya toh Aap ﷺ ne farmaya, 'Woh yaqeenan Jibrail a.s. hai, mai inhe is shakal me, jis me paida kiye gaye, do dafa ke ilawa kabhi nahi dekha, ek dafa maine inhe aasman se utarte dekha, un ke wujud ki badayi ne aasman o zameen ke darmiyaan ki wusat (jagah) ko bhar diya tha'.

Fir ummul momineen ne farmaya, 'Kya tum ne Allah taala ka farmaan nahi suna, 'Aankhe uska idraak (comprehend) nahi kar sakti aur woh aankhon ka idraak karta hai aur woh baarikhi se har cheez ki khabar rakhne wala hai' (Surat al-An`am 6:103).

Aur kya tum ne yeh nahi suna ke Allah taala farmata hai, 'Aur kisi bashar me taakat nahi ke Allah taala us se kalaam farmaye magar wahee ke zarye se ya parde ke piche se ya woh kisi paigham laane wala (farishte) ko bheje toh woh us ke hukm se jo chahe wahi kare, bilashuba woh bohat buland aur hikmat wala hai' (Surat ash-Shura, 42:51).

(Ummul momineen ne) farmaya, 'Jo shakhs ye samjhta hai ke RasoolAllah ﷺ ne Allah taala ki kitab maise kuch chupa liya to usne Allah taala par bahut bada bohtan baandha kyunki Allah taala farmata hai, 'Aye Rasool ﷺ! Pahuncha dijiye jo kuch Aap ke Rab ki taraf se Aap par nazil kiya gaya aur agar (bil farz) Aap ne aisa na kiya toh Aap ne uska paigaam na pohchaya (fariza e risalat ada na kiya)'  (Surat al-Ma'idah, 5:67).

(aur) Unhone farmaya, 'Aur jo shakhs ye kahe ke Aap ﷺ is baat (ilm e gaib) ki khabar de dete hai ke kal kya hoga toh us ne Allah taala par bahut bada jhut baandha, kyunke Allah taala farmata hai, '(Aye Nabi!) farma dijiye! koi ek bhi jo aasmaano aur zameen me hai, gaib nahi janta, siwaye Allah ke' (Surat an-Naml, 27:65).

Sahih Muslim, kitab al eemaan ﴾1﴿, hadith- 439.

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Related: Kya RasoolAllah ﷺ ne Allah ko dekha hai?

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Taqleed Ka Naya Naam

Taqleed yaani kisi ki baat ko aankh band kar ke manna hatta ke us shaks ko uski maani hui baat ke khilaf Quran aur sunnat ki daleel mil chuki ho aur us par wo daleel wazeh ho chuki ho fir bhi wo us daleel ko na maan kar kisi khas shaks ya kisi khas groh ki baat maane. Yahi Taqleed hai.

Aj se kareeban 9-10 saal pahle kaafi log isme mulawwis the, kuch kam ilm ke wajah se aur kuch kisi fayde ya zidd ki wajah se. Fir Alhamdulillah Allah ne apne Deen me naye logo se kaam liya aur kuch naye log kitabullah aur sunnat e Rasool ko lekar aaye aur fir unhone is ummat ko yaad dilaya ki jis insan se Deen ke masle me galti nahi ho sakti wo sirf Allah ka  paigambar hai baaki sab wo kyu na kitne bade aimma ho, ulama ho, muhaddis ho, molvi sahab ho, wo sab ke sab insan hai aur insan ki sifat hai ki wo galtiya karta hai. Inki izzat aur Allah se inka ikhlas hame is baat par majbur nahi karte ki ham inki us baat ko bhi tasleem karle jinme inse galtiya ya kami hui ho. Na hi in ahle ilm ki izzat ko tabah karne ki ijazat hai unki us galti ki wajah se kyuki unhe us galti par bhi 1 ajar milta hai agar unki niyat sach ko janne ki thi.

Haqiqat ye hai ki kuch saalo se is ummat me dobara wahi Taqleed ki bimari aa chuki hai aur khas kar unke andar jo kisi zamane me khud 4 Imam ki taqleed se roka karte the. Lekin is baar bas unhone taqleed ka naam badal diya hai taaki koi un par ilzam na laga sake. Ho sakta hai ki ye ilm ki kami ke wajah se ho, ye bhi ho sakta hai ki ye kisi khas shaks ki izzat/ahtaraa/muhabbat/ilm ke wajah se ho, niyat ka muamla ham Allah par chorte hai. Lekin kisi bhi surat me ye galti hi rahegi. Aur jaise ki mai kah raha tha ki unhone taqleed ka naam badal diya hai aur ye naye naam rakh diye hai:

1. Kya Ap ulema se zyada jante ho?

2. Ye itne bade ulema hai, inse kaise galti ho sakti hai?

3. Ye saare ulema kaise ek sath galat ho sakte hai?

4. Ulema ambiya ke waris hote hai!

5. Ulema se puch puch kar chalo!

6. Kya ulema ko ye ayat/hadees nahi malum thi?

7. Ulema dur ki nigaah rakhte hai!

8. Ulema se duri deen se duri hai!

9. Ulema se duri gumrahi hai!

Toh ye Taqleed ko inhone ye saare naam de diye hai lekin masala wahi hai ki jab unhe Allah ki kitab ya sunnat se koi baat batayi jaati hai toh wo apne ulema ke qawl/fatwe ke aage us ayat/sunnat ko tasleem nahi karte hai aur upar diye gaye bahane banate hai. Yahi toh Taqleed hai, agar ye taqleed nahi toh fir Taqleed hai kya? Jab 4 Imam ki baat ko Quran aur sunnat ki roshni me dekhi jayegi jo ki behtareen zamane ke the, wo tabe-tabayeen the, yaani salaf maise the fir aj ke ulema ki baat ko Quran aur sunnat ki roshni me kyu nahi dekhi jayegi? Hamne kalima Allah aur Rasool ka padha hai ya kisi alim ka?

Ek taraf toh ye kaha jata hai ki aj ke ulema ki raaye se behtar salaf ki raaye hai dusri taraf 4 Imam (salaf) ki taqleed se roka jata hai aur khud aj ke ulema ki taqleed ki jaati hai.

Aur hamare muashre me ek galat-fehmi ye hoti hai, khas taur par taqleedi zahen rakhne walo me, ye samjha jata hai ki Ulema se duri deen se duri aur gumrahi hai. Halanki is baat ka zikr na toh Allah ki kitab me hai aur na hi sunnat me. Ye sifat Allah ki kitab aur Rasool ki sunnat ki hai, jinhe inlogo ne kam-ilmi aur taqleedi zaheniyat ke tahat Ulema ko de diya hai. Allah ki kitab se duri gumrahi aur deen se duri hai, Rasool ki sunnat se duri deen se duri aur gumrahi hai. 

۩ Malik ibn Anas r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Maine tumhare darmiyaan do (2) chize chhodi hai jo tumhe kabhi gumrah nahi karegi jab tak tum in do chizo ko pakde rahoge: Allah ki kitab aur Nabi ki sunnat.”

Muwaṭṭa Imam Malik, hadith-  1661. Ise Ibn Abdul Barr ne sahih karaar diya hai.

Agar yahi maan liya jaye ki ulema se duri deen se duri hai toh fir ek shia zindagi bhar shia rahe aur ek barelwi zindagi bhar barelwi aqeede par hi rahe kyuki unke yaha bhi ulema hote hai. Ek galat aqide wala shaks apne ulema ki baato ko chor kar hi kitab wa sunnat ke taraf aata hai. Agar wo apne ulema ki duri deen ki duri aur gumrahi maan lein fir kyu kar wo haq ki talash kare Allah ki kitab aur sunnat me, kyuki wo toh pahle hi apne ulema ki baate sunta aur manta hai aur use haq samajhta hai. 

Aur is article ka iradah ulema ki tauheen nahi hai nauzbillah, jab ki ulema e haq ke pairo ki dhool hamare aankho ka surma hai alhamdulillah.

Is article ka maksad ye batana hai ki aankh band kar ke sirf Allah aur uske Rasool ki baat maani jaye, ye haq sirf Allah ka hai aur uske Rasool ka baaki ye haq kisi ka nahi hai chahe wo kitna bada alim ho.

۩ Allah ﷻ farmate hai,

Aye eeman walo! Allah ki itaat karo aur Rasool ki itaat karo aur unlogo ki itaat karo jo tum mein ikhtiyar wale (ulema, imam wagaira) hai. Aur (tumhare bich) agar kisi cheez me ikhtilaf ho jaye to use lautao Allah ki taraf aur Rasool ki taraf agar tumhe Allah par aur qayamat ke din par eeman hai. Yeh boht behtar hai aur anjaam ke aetbaar se boht acha hai.

Surah Nisa, ayat-59.

۩ 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. Is hadees ko Imam Tirmizi ne hasan saheeh karaar diya hai.

۩ Imam Malik r.h. Rasool ﷺ ki kabr ke taraf hath se ishara kar ke farmaya karte the ke Is sahib e kabr (RasoolAllah) ke alawa kisi ki baat aesi nahi jisse ikhtilaf na kiya jaa sake.

Silsila ahadees as saheeha, jild 1, safa-258. [scan]

۩ Imam Shafi farmate hai,

“Agar mai kuch kahta hu toh use Allah ki kitab ki roshni me dekho, Rasool ki sunnat ki roshni me dekho. Agar (meri baat) uske mutabik hai toh qubul kar lo aur jo uske khilaf jaye toh use qubul mat karo aur use deewar par de maaro.”

Imam Nawawi ki Al Majmu, 1/63.

۩ 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.”

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

۩ 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]

Toh isi liye mere ilm ke nazdeek Musalman hone ka matlab yahi hai ki jab kitab wa sunnat ka taqraar kisi ahle ilm ke qawl se ho toh kitab o sunnat ko apnaya jaye aur qawl ko chor diya jaye, yahi hamara Deen hai aur yahi hamara mazhab hai.

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Allah se dua hai ki wo hame Allah aur uske Rasool ke hukm ko harf e aakhir manne ki taufeeq ata kare. aameen.

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Ek Khushbu Bechne wala Aur Ek Lohaar

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Abu Musa r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, 

'Nek saathi (companion) aur bure saathi ki misaal Mushk (khushbu) bechne wale aur Lohaar jaisi hai. Mushk bechne wale ke paas se tum do achhaiyo me se ek na ek zarur pa loge, ya toh mushk hi khareed loge warna kam az kam is ki khusbhoo toh zarur hi pa sakoge.

Lekin lohaar ki bhatti ya tumahre badan aur kapre ko jhalsa degi warna badbu toh isse tum zarur pa loge.'

Sahih al Bukhari, kitab al buyu ﴾34﴿, hadith- 2101.

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Biddat Par Umar bin Abdul Azeez (d. 101h) Ki Naseehat

ur     en   

Sufyan Sauri r.h. kahte hai ke ek (1) shakhs ne khat likh kar Umar bin Abdul Azeez r.h. (died 101 hijri) se taqdeer ke bare me sawal kiya toh unhone (jawab mein) likha,

“Ammabaad! Mai tumhe Allah se darne aur us ke Deen ke silsila me darmiyana rawayya ikhtiyar karne, us ke Nabi ki sunnat ki pairwi karne ki aur biddatio ne jo biddat sunnat ke jaari aur zaruriat ke liye kaafi ho jaane ke baad ijaad ki hai unko chhod dene ki wasiyat karta hu, lehaza tum par sunnat ka daaman thaame rahna lazim hai, Allah ke hukum se yahi cheez tumahre liye gumrahi se bachne ka zarya hogi.

Fir yeh bhi jaan lo ke logo ne koi biddat aisi nahi nikali hai jis ke khilaaf pahle se koi daleel maujud na rahi ho ya is ke biddat hone ke silsile me koi naseehat aamez baat na ho, is liye ke sunnat ko jisne jaari kiya hai, (Allah taala ya Nabi ﷺ) woh jaante the ke is ki mukhalfat me kya wabaal hai, kya kya galtiya, lagjishe, himaakate aur intaha pasandiya hai. Lihaza tum apne ap ko usi cheez se khush rakho jis se qaum (aslaaf) ne apne ap ko khush rakha hai, is liye ke woh Deen ke bare me muqammal waqif the jo bhi unko bataya gaya tha, jis baat se unhone roka hai gahri baseerat se roka hai, unhe muamlat ke samajhne par ham se zyada quwat thi, aur tamaam khubiyo me woh ham se behtar the, lehaza agar hidayat woh hoti jis par tum ho toh is ka matlab ye hai ke tum un se aage badh gaye ho, aur agar tum ye kahte ho ke jin logo ne biddate nikali hai woh agle logo ki raah par nahi chale aur un se aeraz kiya toh waqya bhi yahi hai ke agle log hi behatar o bartar the.

Unhone jitna kuch bayan kar diya hai aur jo kuch kah diya hai wo shafi o kaafi hai, lehaza ab Deen me na isse kam ki gunjaish hai na zyada ki, aur haal yeh hai ke kuch logon ne is me kami kar daali aur is tarha unhone munh mod liya aur kuch logo ne zyadti ki toh woh ghulu ka shikaar ho gaye, aur agle log in dono intihao ke beech sidhi raah par rahe, aur tum ne eemaan bil qadr ke iqraar ke baare me bhi pucha hai toh Be izn Allah tum ne ye sawal ek aise shakhs se kiya hai jo is ko khoob janta hai, un logo ne jitni bhi biddate ijaad ki hai un me asaar ke aitbaar se eemaan bil qadr ke iqraar se zyada waazeh aur thos koi nahi hai, is ka tazkira toh jahiliyat mein be-ilm ne bhi kiya hai, woh apni guftugu aur apne shayr (poetry) me is ka tazkira karte the, is ke zarye woh apne ap ko kisi faut ho jaane wale ke gam me tasalli dete hain. Fir Islam ne is khayal ko mazeed pukhtagi bakhshi, RasoolAllah ﷺ ne is ka zikr ek ya do hadeeso me nahi balke kayi hadeeso me kiya, aur is ko Musalmano ne Aap ﷺ se suna, fir Aap ki zindagi me bhi use bayan kiya aur Aap ﷺ ki wafaat ke baad bhi, is par yaqeen kar ke, is ko tasleem kar ke aur apne ko is se kamzor samajh ke, koi cheez aisi nahi jis ko Allah ka ilm muheet nah ho, aur jo is ke fahrisht me na aa chuki ho, aur is me is ki taqdeer jaari na ho chuki ho, is ke bawujud is ka zikr us ki kitaab mohkam me hai, isi se logo ne use haasil kiya, isi se use seekha.

Aur agar tum yeh kaho ke Allah ne aisi aayat kyu nazil farmayi? Aur aisa kyu kaha (jo aayat taqdeer ke khilaaf hai)? Toh (jaan lo) un logo ne bhi is me se woh sab padha tha jo tum ne padha hai lekin inhe is ki taaweel o tafseer ka ilm tha jis se tum nawaqif ho, is ke baad bhi woh isi baat ke qaayil the ki har baat Allah ki taqdeer aur is ke likhe hue ke mutabiq hai jo muqaddar me likha hai woh hoga, jo Allah ne chaha, wahi hua, jo nahi chaha, nahi hua. Aur ham toh apne liye na kisi nuksan ke maalik hai aur na hi kisi nafa ke.”

Fir iske baad unlogo ne (ache kaam ke taraf) dilchaspi dikhayi aur (bure kaamo se) darte rahe.

Sunan Abu Dawud, kitab as sunnah﴾42﴿, hadith- 4612. Iski sanad Sahih Maqtu hai.

Allah se dua hai ki wo hame sunnat par amal karne ki taufeek ata kare. aameen.

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Related article: Biddat ki wazahat

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Aqeedah Kya Hai?

Alhamdulillah..

Aqeedah un baato ko kaha jata hai jin ki nafs tasdeeq karti hai aur is par dilo ko itminan hota hai aur ahle aqeedah ke yaha ye yakeeni hote hai jis me kisi kism ka shak wa shubah nahi hota.

Aur lughat me Aqeedah maadah(root word) 'aqada' se nikle hai jis ka matlab lazim aur taaqeed,  pukhtagi hai.

۩ Allah taala ne Quran me irshad farmaya hai,

Allah taala tumhe un kasmo par nahi pakdega jo pukhta na ho, magar pakki kasam khane par toh zarur tumhari pakad karega (bimaa ‘aqqadtum al-aymaan)…"

Surah Maidah ﴾5﴿, ayat-89.

Aur kasam ki pukhtagi dil ke iradeh aur us ke azm ke sath hoti hai, arabi me kaha jata hai ke 'aqada’l-habl' yani rassi ke ek hisse ko dusre hisse se kas diya (gaanth laga diya).

Aur 'i’tiqaad' alfaz yeh 'Aqd' se nikla hai jis ka matlab bandhna aur mazbut karna hai. Kahte hai ke 'a’taqadtu qaza', yaani iska maine dil me azm kiya, jo ki pukhta zahen ka hukum hai.

Aur shara'i istilaah mein aqeedah yeh hai ke:

Aisi chize jiska Musalman par apne dil mein aqeedah rakhna aur in par bagair kisi shak wa shubah ke pukhta eemaan rakhna wajib ho.

Kyunke Allah taala ne use un baato ki apni kitab (Quran) ke zarye ya apne Nabi ﷺ par wahee kar ke batayi hai.

Aur aqeedah ke usool wo hai jis par Allah taala ne hame eeman rakhne ka hukum diya hai woh is farmaan me bayan ki gai hai:

۩ Rasool ﷺ Eemaan Laaye Us Cheez Par Jo Un Ki Taraf Allah Ta’ala Ki Jaanib Se Utri Aur Momin Bhi Eemaan Laaye, Ye Sab, Allah Ta’ala Aur Us Ke Farishto Par Aur Us Ki Kitaabo Par Aur Us Ke Rasoolo Par Eemaan Laaye, Us Ke Rasoolo Mein Se Kisi Mein Hum Farq Nahi Karte, Aur Wo Kahte Hai Ke Hum Ne Suna Aur Ita’ath Ki, Hum Teri Baqshish Talab Karte Hai, Aye Hamaare Rab! Aur Hamein Teri Hee Taraf Lautna Hai.

Surah Baqarah ﴾2﴿, ayat-285.

Aur RasoolAllah ﷺ ne Hadees e Jibrael me ye farmaya hai,

۩ Jibrael a.s. ne pucha, Eeman kya hai?

RasoolAllah ﷺ ne farmaya, “Eeman Ye Hai Ke Tum Allah Par, Aur Uske Farishto Par Aur Roz e Hashar Allah Ke Huzur Pesh Hone Par Aur Allah ke Rasoolo Par Eeman Lao Aur Qayamat Ka Yaqeen Karo.”

Sahih al-Bukhari, kitab al eemaan ﴾2﴿, hadees- 50. [hadees ka hissa]

Toh Islam me aqeedah ye hua ke woh masail  jin ke mutaliq Allah taala aur us ke Rasool ﷺ ki taraf se sahih khabar di gayi hai aur jin ka Musalman par Allah aur us ke Rasool ﷺ ki tasdeeq karte hue eeman rakhna wajib hai.

Wa Allahu aalam.

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source: Islamqa

Note: This article has been edited without changing the meaning from primary source for better understanding of the readers.

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