Shirk Ko Samjhane Ke Liye Quran Ki Kuch Hakeemana Misaale

Allah ﷻ ne Shirk ki haqeeqat ko samjhane ke liye behtareen misaale di hai. Ek Dayee ke liye ye ek khazane ki tarha hai jiske zarye wo Gair-Musalmano ko dawat aur Musalmano ki Islah kar sakta hai.

۩ Jin logon ne Allah ke siwa aur kaarsaaz (madadgaar) muqarrar kar rakhe hain un ki misaal makdi (spider) jaisi hai jo ek ghar bana leti hai halanke tamam gharon se sabse zyada kamzor ghar makdi ka hota hai, kaash! woh jaan lete.

Surah Ankaboot (29), Ayat-41.

۩ Logo! Ek misal bayan ki ja rahi hai zara dhyan se suno, Allah ke siwa jin ko tum pukarte ho woh ek makkhi bhi paida nahi kar sakte. Agarche iske liye wo sare ikhatta ho jaye balki agar makkhi un se koi cheez le jaye to yeh to use bhi us se chura nahi sakte. Kamzor hai talab karne wala aur woh jis se talab kiya ja raha hai.

Unhone Allah ke martabe ke mutabiq uski qadar jani hi nahi, Beshak Allah bada hi quwat wala aur sab par galib hai.

Surah Hajj (22), Ayat-73-74.

۩ Usi ko pukarna haq hai. Jo log auron ko us ke siwa pukarte hain woh un (ki pukar) ka kuch bhi jawab nahi dete magar jaise koi shaks apne dono hath pani ki taraf failaye hue ho ke (pani) us ke munh me aa jaye halanke woh pani us ke munh mein pahunchne wala nahi. In kafiro ki pukar sab gumrahi me hai.

Surah Raad (13), Ayat-14.

۩ Allah Taalaa ek misal bayan farmata hai ke ek gulam hai (dusre ki milkiyat ka) jo kuch bhi nahi kar sakta aur ek aur shaks hai jise humne apne paas se achhi rozi de rakhi hai. Kya wo  dono barabar hai? Allah Taalaa hee ke liye sab tareef hai balke in mein se aksar nahi jante.

Surah Nahal (16), Ayat-75.

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Imam Abu Haneefa aur Abdullah ibn Mubarak ki Guftugu

Mamar (bin Rashid) riwayat karte hai ki (Abdullah) ibn Mubarak r.h. ne kaha, "Mai Nauman (bin sabit ya'ni Abu Hanifah r.h.) ke pahlu me (saath saath) namaaz padh raha tha to Maine rafayadain kiya. Unhone (Abu Haneefah r.h. ne) mujhe kaha, "Mujhe ye dar hua ki kahi ap udd na jaye".

Toh (is par) maine kaha, "Jab mai pahle Rafayadain me nahi uda to dusre me bhi nahi ud sakta tha".

Is waqye ke raawi Imam Waqi ne kaha, "Allah  ta'la ibn e Mubarak par rahem kare, wo (bade) haazir jawaab the, pas dusre shaks (Abu Haneefa r.h.) hairaan rah gaye aur (koi jawaab na de sake). Ye un logo ka haal hota hai jo apni gumrahi me sargarda firte rahte hai jabki (kahin se Bhi) inki taeed nahi hoti."

Abu Hanifah aur Ibn al-Mubarak ki is Guftugu ki sanad niche di gai kitabo me darj hai. 

۩ Taweel Mukhtaliful Hadith by Ibn Qutaibah (66),

۩ Al-Sunnah by Abdullah bin Ahmed ibn Hanbal (#518), 

۩ Taarikh Baghdad (vol 3, Pg 405-406), 

۩ Al-Muntazim by Ibn al-Jawzi (Vol 8 Pg 136),

۩ Al-Sunan al-Kubra by Baihaqi (Vol 2 Pg 82),

۩ Kitaab al-Asaneed as- Sahihah fi Akhbar Abi Hanifah by Shaykh Zubair Ali Zai (rukum- 29-36).

In saari kitabo me is waqye ki Sanad Shaykh Zubair Ali Zai ke nazdeek sahih hai. Dekhe Imam Bukhari ki Juzz Rafayadain jiski tahkeek aur takhreej jo Shaykh Zubair Ali Zai ne ki hai. [Page-71, footnote-1]. [Download this book in: English,  Urdu]

Is waqye se koi ye natija na nikale ki Imam Abu Haneefah koi aese shaks the jo kitab wa sunnat ke ilm me kamzor the ya unka rutba koi chota hai, Nahi!!!
Imam Abu Haneefah hamare bade Imamo maise ek Imam hai. Ap (Abu Hanifa) ke paao ki dhool hamare aankho ka surma hai alhamdulillah. Ap boht bade faqeeh the. Lekin faqeeh hone ke sath sath Ap insan bhi the jis haqiqat se kuch hazraat anjaan hai. Aur agar insan se koi galti ho jaye to isme koi hairani ki baat nahi hai, hamare baaz bade bade sahaba se bhi galtiya hui thi misaal ke taur par Umar r.a. ka RasoolAllah ﷺ ke wafat par unko zinda manna jiski islah fir Abu Bakr r.a. ne ki thi [source]. Aur is tarha ki aur bhi misaale milti hai hadees ke kitabo me.
Ahle ilm ke yaha is tarha ki baat-cheet aam hai aur jab kabhi bhi koi sunnat ki mukhalifat (anjane me ya jan-buj kar) karta hai to us mukhalifat ke jawab me ahle ilm ke zuban se chand sakht alfaz bhi nikal jate hai lekin wo bhi Islami adab ke dayere me kyuki RasoolAllah ki sunnat unhe us shaks se zyada mahbub hoti thi. Jaise ki Umar r.a. ke bete ne apne walid se ikhtilaf kiya tha jab unhone Hajj e Tamattu par pabandi lagayi thi [source]. Yaha tak ke Imam Bukhari ne apne kitab 'Juzz rafulyadain' ke muqaddamah me us shaks ko biddati kaha hai jo rafayadain ki sunnat ki mukhalifat karta hai aur us shaks ko dardnaak azaab se daraya bhi hai [source].

Is waqye se ek aur haqaiq khuli ki ahle ilm aur hamare salaf ka tarika yahi tha ki wo ahle ilm ke iktilaf ko bayan karte the taaki us ikhtilaf se hamare ilm me izafa ho aur ham wo galti na dohraye. Isliye jo log ye kahte hai ki Ali r.a. aur Muawiya r.a. ke bich ke ikhtilaf ko bayan na kiya jaye wo salaf ke Deen ke fahm ke mukhalif baat karte hai kyuki is waqye ko hamare bade-bade Muhaddis jaise Imam Ahmed ibn Hanbal, Imam Bukhari, Imam Baihaqi, ne apni kitab me naqal kiya hai jiski dalail upar di gai hai aur zahir si baat hai unke naqal karne ka maqsad yahi tha ki Ummat isse fayda utha sake.

Aur Allah sabse behtar janta hai.

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Wo 70000 Log Jo Bagair Hisab Ke Jannat Me Jayenge

Ibn Abbas r.a. ne bayan kiya ke Rasoolullah ﷺ ne farmaya mere samnay tamam Ummate paish ki gayi Ek ya Do Nabi apne bas kuch hi Ummat ke sath guzarte rahe aur baaz Nabi aise bhi the ke un ke sath koi nahi tha, aakhir mere samne ek badi bhaari jamaat aayi. Mein ne poocha ye log kaun hain, kya ye meri ummat ke log hain? Kaha gaya ke ye Moosa a.s. aur un ki qaum hai fir kaha gaya ke kinaroon ki taraf dekhye mein ne dekha ki ek bahut hi badi jamaat hai jo kinaro tak chhaai hui hai fir mujh se kaha gaya ke aasman ke mukhtalif kinaroon tak idhar aur udhar dekhye toh maine dekha ki ek jamaat hai jo tamam aasman tak chhaai hui hai. Kaha gaya ke ye Aap ki Ummat hai aur is me se Sattar Hazaar (70000) hisaab ke bagair Jannat me daakhil kar diye jayenge. Is ke baad Aap ﷺ (apne hujre me) tashreef le gaye aur kuch tafseel nahi farmayi.

Log (sahaba) is muamle ke baare me bahes karne lage aur kahne lage ke hum Allah par Eemaan laye hain aur us ke Rasool ki itteba ki, is liye hum hi (sahaba) woh log hain ya hamari woh aulaad hai jo Islam me paida hue kyunki hum jahiliat me paida hue the. Ye baate jab Huzoor e akram ﷺ ko maloom hui to Aap bahar tashreef laaye aur farmaya yeh woh log honge jo jhaad phoonk nahi karate, wo bad-shaguni ya acche shagun (shubh-ashubh) me yakeen nahi rakhte aur daag kar ke ilaaj nahi karte lekin wo apne Rab par bharosa karte hain. Is par Ukasha bin Muhsin r.a. ne arz kiya ya Rasoolullah! Kya mai bhi un mai se hu. Aap ﷺ ne farmaya, 'Haan'. Is ke baad dusre sahabi khade hue aur arz kiya ya Rasoolullah ﷺ ! Kya Mai bhi un mai se hu? Aap ﷺ  ne farmaya ke Ukasha tum se baazi le gaya (yaani wo dusre sahabi is fazilat me shumar nahi hai).

Sahih al-Bukhari, kitab al tibb (76), hadees- 5705.

Note: Jamia Tirmizi ki ek sahih hadees hai jisme ye likha hai ki har 1000 jo bina hisab-kitab ke Jannat me jayenge wo apne sath 70000 hazar logo ko bagair hisab-kitab Jannat lekar jayenge jo ki pure 49 Lakh log ho jaate hai - [Jamia Tirmizi, hadees-2437]. Aur wo wahi log honge jinme wo khususiyat hogi jo upar ki hadees me bayan ki gai hai. Unki khususiyat ki tafseel niche wazeh ki gai hai:

1. Wo jhaad-fuk na karwate ho. [Note-1]

2. Wo bad-shaguni ya achhe shagun me yakeen na rakhte ho (maslan billi rasta kaat jaye to us raste se jane ko galat samajhna aur isi tarha ke dusre khayaal). [Note-2] 

3. Daag ke zarye ilaaj na karwate ho. [Note-3]

4. Rab par (hi) yakeen rakhte ho. [Note-4]

۞ Wazahat

۩ Note-1: Wo jhaad-fuk na karwate ho:

Isse murad wo dam hoga jo shirkiya ho ya fir wo dam jo Quran aur sunnat me maujud na ho. Lekin wo dam jo Quran aur sunnat me ho wo kar sakte hai. Aur ye baat kabil e gaur hai ki wo dam jo shirkiya na ho chache wo Quran aur sunnat me maujud hi na ho wo bhi karna jayez hai Rasoolullah ﷺ ke hadees ke mutabik (hadees padhe) lekin agar koi ye karwa raha hai to wo us 70000 ki hadees wali fazilat se mahroom rahega. Yaani unke takwe ka aalam ye hoga ki wo sirf sunnat tarike se dam karenge agarche gair-sunnat dam jo shirkiya na ho wo dam bhi karna jayz hai.

Kuch ahle ilm ne is hadees ka galat fahm nikal kar kaha hai ki kisi bhi tarha ka dam karne ki ijazat nahi hai agar un 70000 logo me shamil hona hai chahe wo sunnat dam ho ya gair-sunnat aur kuch kahte hai ki khud kar liya jaye lekin dusro se khud par na karwaya jaye lekin ye dono raaye sahih nahi hai kyuki Rasoolullah ﷺ ne khud par bhi dam kiya hai aur Ayesha r.a. se dam karwaya bhi hai, Daleel ke liye dekhe Sahih al Bukhari, Kitab Fazail al Quran, hadees-5016.

۩ Note-2: Wo bad-shaguni ya achhe shagun me yakeen na rakhte ho:

Iska matlab ye hai ki wo shubh-ashubh jaise hindu mazhab me hota hai us par yakeen nahi karenge. Afsos ki baat hai ki hamare kuch muslim bhai/bahen bhi is me shamil hai jo is tarha ki chizo par yakeen rakhte hai jaise billi rasta kaat jaye to us raste se na jana ya fir agar chappal (sleeper) ulta ho jaye to ise wo bad-shaguni samajhte hai. Is tarha ki boht si chize hai. Toh Agar un 70000 logo me shamil hona hai hame to in galat chizo par yakeen nahi rakhna hoga.

۩ Note-3: Daag ke zarye ilaaj na karwate ho:

Daag ek ilaaj ka tarika hai. Ye jayz ilaaj hai lekin agar apko un 70000 logo me shamil hona hai to apko is tarike ke ilaaj se bachna hoga.

 ۩ Note-4: Rab par (hi) yakeen rakhte ho:

Apko apne Rab par bharosa aur yakeen rakhna chaiye. Yaani apka eemaan hona chahiye aur apka amal apke is eeman ki gawahi de ki Allah se hi sab kuch hota hai. Apko mushkil me sirf Allah hi yaad aye, koi peer-fakeer, mazaar, Auliya-Allah ya Nabi ﷺ nahi. Allama Iqbal ne apne shayri 'Bal-e-Jibril' me kaha hai ki "Buto se tujh ko ummeede.. Khuda se na-ummeedi, Mujhe bata to sahih Aur Kafiri Kya Hai!". To ye wala muamla na ho ki kuch log Allah ko chor kar but se ummeed lagate hai aur ham Allah ko chor kar mazaaro se ummeed laga le.

۞ Un 70000 logo ke chehre chaudhvi ke chand ke tarah chamkenge:

Abu Huraira r.a. riwayat karte hai ki Rasoolullah ﷺ ne farmaya,

“Meri Ummat ka 70000 logo ka ek groh jannat me jayega jinke chehre (chaudhvi ke) chand ke tarah chamak rahe honge.”

Sahih Muslim, hadees-523.

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Allah se dua hai ki wo hame un 70000 logo me shamil kare. aameen.

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Kya Ruku Aur Sujud Ki Tasbeeh Sirf Taak (Odd) Baar Kah Sakte Hai ?

Ham logo me ye galat fehmi hai ki ruku aur sujud ki tasbeeh sirf taak (odd) number me ho sakti hai. Aesa nahi hai balki ruku aur sujud ki tasbeeh juft (even) number me bhi ho sakti hai.

أَخْبَرَنَا مُحَمَّدُ بْنُ رَافِعٍ، قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ بْنِ عُمَرَ بْنِ كَيْسَانَ، قَالَ حَدَّثَنِي أَبِي، عَنْ وَهْبِ بْنِ مَانُوسٍ، قَالَ سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، يَقُولُ مَا رَأَيْتُ أَحَدًا أَشْبَهَ صَلاَةً بِصَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم مِنْ هَذَا الْفَتَى - يَعْنِي عُمَرَ بْنَ عَبْدِ الْعَزِيزِ - فَحَزَرْنَا فِي رُكُوعِهِ عَشْرَ تَسْبِيحَاتٍ وَفِي سُجُودِهِ عَشْرَ تَسْبِيحَاتٍ

Anas bin Malik r.a. riwayat karte hai Maine is jawan ladke yaani Umar bin Abdul-aziz r.h. ke alawa kisi aur ko nahi paya jiski Namaz RasoolAllah ﷺ itni zyada milti ho. Aur hamne ye andaza lagaya ki jab wo ruku me jate toh Das (10) martaba Tasbeeh kahte aur jab wo sajde me jate toh Das (10) martaba Tasbeeh kahte.

Sunan an-Nasai, Kitab At-Tatbiq (12), hadith- 1135. Classed as Hasan by Shaykh Zubair Ali Zai.

Note: Imam Nasai ne is hadith par baab bandha hai jiska naam hai "عَدَدِ التَّسْبِيحِ فِي السُّجُودِ" yaani "Sajdo Me Tasbihaat Ki Tadad". Iska matlab wo bhi is hadith ka wahi fahem le rahe hai jo fahem ham le rahe.

Note: Yaha Ruku aur Sujud ki Tasbeeh se muraad Subhaana rabbiyal a’alaa aur Subhaana Rabbi Al-Azeem ya isi tarha ki dusri sabit tasbeeh hai.

Aur rahi baat ki kamazkam kitne bar aur zyada se zyada kitne bar ruku aur sujud ki tasbeeh kahi jaye to kamazkam kitne bar kahne me ahle ilm me ikhtilaf raha hai, Ibn Qudaamah apni kitab Mughni me kahte hai ki kamazkam ek bar kahna hai jabki Imam Ahmad kahte hai ki Imam Hasan kahte hai ki kamazkam teen baar kahe jaye. To jisko jo raaye behtar lage wo us par amal kare, mere mutabik ehtiyat karte hue kamazkam teen baar to padhni hi chaiye. Aur ahle ilm kahte hai ki zyada se zyada kahne me koi pabandi nahi hai, namazi jitni bhi bar padhna chahe padh sakta hai.

Jitne zyada baar padhenge utna zyada sawab hai.

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Allah hame amal ki taufeek ata kare. aameen

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Ya Muhammad ﷺ Kahna Kaisa Hai ?

"Ya Muhammad" ya fir "Aye Muhammad" kahne me koi harj nahi hai. Balki Ham log apni  har namaz me kahte hai "Aye Nabi". Aur agar ye galat hota to hame apne Nabi se ye kahne ki taleem hi nahi milti. Ham namaz ke tashahhud me padhte hai:

التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ السَّلامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

"(Meri Saari) Qauli Badani aur Maali Ibaadat Sirf Allah Ke Liye Khaas Hai. Aye Nabi Aap par Allah Ta’ala Ki Rahmat, Salamati aur Barkatei’n Ho’n aur Ham par aur Allah ke (Dusre) Nek Bando’n par (bhi) Salaamati ho, Main Gawahi Deta Hu’n ke Allah Ke Siwa Koi (Saccha) Ma’abood Nahi Hai aur Main Gawahi Deta Ho Ke Muhammad Allah Ke Bande Aur Rasool Hain."

Sahih al Bukhari, Kitab al Istezaan (79), hadith- 6265.

Yaha par Tashahhud ka jo ek lafz hai "Ayyuhan Nabiyu" iska tarjuma hai "Aye Nabi" jiska maltab hi 'Ya Nabi' hai.

Lekin RasoolAllah ﷺ ko madad ke liye pukarna chahe wo "Ya" alfaaz laga kar ho ya bina "Ya" alfaz lagaye, ye Allah ke yaha sabse bada gunah hai jiski qayamat ke din muafi nahi hai kyuki kisi se ghaib me madad mangna Dua hai aur Dua ek ibadat hai aur ibadat sirf Allah ki hi honi chahiye.

۩ Hazrat Numan Bin Bashir r.a. Se Riwayat Hai Ki Rasoollallah ﷺ Ne Farmaya, “Dua Ek Ibadat Hai.” Fir Aap ﷺ Ne (Surah Momin” Ki “Aayat-no-60 Ki) Tilawat Ki (Jiske Alfaz Hai) “Aur Tumhare Rab Ka Farman Hai Ki Mujhe Pukaro, Main Tumhari Dua Qubool Karunga, Aur Jo Log Meri Ibaadat Se Takabbur Karte Hain Woh Zaleel-o-khuwar Hokar Jahannum Main Dakhil Honge.”

Jamia Tirmizi, kitab-ul- Dua, Hadith-no: 3372. Classed As Hasan Sahih by Imam Tirmidhi and Sahih By Sheikh Zubair Ali Zai.

Baaz auqat sher o shayri ya nasheed ke alfaz me 'Ya Nabi' ya isi tarha ke alfaz hote hai toh wo galat nahi hoga jab tak ke us sher o shari ya nasheed me ye alfaz ko laga kar Nabi ﷺ se madat na mangi ja rahi ho. 

Isi tarha agar koi muhabbat ya jazbaat me kisi ko 'Ya' alfaz istemal kar ke pukarta ho chahe ghaib me ya zahir me to isme bhi koi harj nahi hoga jab tak ke wo ghaib me madad ke liye na pukar raha ho us shaks ko.

Isi Tarha Labbaik ya RasoolAllah (RasoolAllah mai apki itaat ke liye hazir hu) bhi kahne me koi harj nahi hai agar koi is alfaz ke zarye muhabbat ya apne jazbaat ka izhar karta hai ya agar koi ise sher o shayri ya nasheed me istemal karta hai.
Lekin Jis chiz ki ijazat nahi hai wo ye hai ki koi ise Labbaik Allahumma labbaik ke mukable pe kahe ya fir ye ke in alfaz ke zarye ghaib me RasoolAllah ﷺ se madad mange kyuki ye sabse bada gunah hai jiski qayamat ke din muafi nahi hai aur ye RasoolAllah ﷺ ke talimaat ke khilaf bhi hai.

Ek aur alfaz hai "Ya Rasool allahi unzur halana Ya Habibullaha isma qal'ana" iska matlab hai ki "Aye Allah ke Rasool hamare haal ke taraf apni nigah kare, Aye Allah ke habib hamare duae sune". Ye kahne ki ijazat nahi hai kyuki isme RasoolAllah se Dua kari ja rahi hai jab ki Dua ek ibadat hai jo ki sirf Allah ke liye khas hai.

Hamare muashre me ye galat fehmi hai ki 'Attahiyaat...' jiska zikr upar kiya gaya hai wo  Meraj ke raat ki Allah aur Rasool ﷺ ki guftutgu hai halanki iski koi daleel maujud nahi hai. Toh ye kahna sahih nahi hai ki 'Attahiyaat...' Meraz ki raat ki guftugu hai.

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Allah se dua hai ki wo hame Rasool ﷺ ke tarike par chalaye aur hame unlogo me shamil na kare jo qayamat ke din Allah ka gussa kamayenge. aameen.

Related: Allah ke alawa kisi aur se dua karna aur Sahaba ka Aqidah

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