Khilaafat E Rashida Ke 30 Saal Wali Hadees Ke Aetrazaat Ka Tahkeeki Jayeza

Is mazmoon mein hum mashahur ahadees "Mere baad khilaafat 30 saal" ki tahqeeq o takhreej pesh kar rahe hai taaki aam logo par bhi haq wazeh ho jaye.

Imam Abu Dawood Al-Sajsatani ne Kitaab Al-Sunan (jild 2 safa 29 kitaab Al sunnah baab fi khulafa hadees 4646 )

Imam Abu Isa Al Tirmizi ne Kitaab Al-Sunan Tirmizi ( jild 2 safa 46, abwab fitn baab maja fi khulafa hadees no 2226 )

Imam Abu Abdul Rahman Al Nisai ne Kitaab Al-Sunan Nisai Al-Kubra (jild 5 safa 47 ke

Kitaab-ul-Manaqib hadees no 8155 baab, Abu Bakar r.a, Umar r.a, usmaan r.a, Ali r.a)

aur Imam Abu Hatim Bin Hibban Al Basti ne Al-Saheh (Al-Ahsaan, 6623, maward Al zamaan : 1834,1835) mein

Aur dusre Muhaddiseen ne bahut si sanadon ke sath Saeed Bin Jumhan se unhone Safeena Abu Abdul Rahman r.a Moula Rasool Allah ﷺ se riwayat kiya hai ke :

قال رسول اللہ ﷺ: ‘‘خلافۃ النبوۃ ثلاثون سنن ثم یؤت اللہ الملک من یشاء أو ملکہ من یشاء،

قال سعید: قال لی سفینۃ: أمسک علیک، أبا بکر سنتین و عمر عشراً و عثمان اثنی عشر و علیاً کذا، قال سعید قلت لسفینۃ: إن ھؤ لاء یزعمون أن علیاً لم یکن بخلیفۃ قال: کذبت أستاہ بنی الزرقاء یعنی بنی مروان’’

Nubuwat (ke naqsheqadam) wali khilafat tees saal rahegi fir jise Allah chahega (apni) hukumat dega. Saeed ne kaha: Safeena r.a. ne mujhe kaha: Shumaar (calculate) karo, Abu Bakr ke do saal aur Umar ke das saal aur Usmaan ke baarah saal aur Ali ke itnay [yani chhe (6) saal] Saeed ne kaha: Mai ne Safeena r.a. se kaha: Yeh log baz'am khushi kahte hain ke : Ali r.a. khalifa nahi the. To unhone kaha, "Un Banu Zurqa, Banu Marwan ki pitho (buttocks) ne jhoot kaha hai" (yani yeh baat muh se nikalne ke layaq nahi hai).

Yeh alfaaz Abu Dawood ke hain. Baaqi marwiyaat  me tatweel o ikhtisaar ka mamooli ikhtilaaf hai lekin mafhum sab ka Ek hi hai .

Is hadees ke bare me Imaam Tirmizi ne kaha :-

حدیث سفینۃ فی الخلافۃ صحیح وإلیہ أذھب فی الخلفاء

Safeena ki khilafat ke bare me hadees Saheeh hai aur mai khulfa ke silsile me is hadees ka qayil hu.

Jaame' bayaan ul ilm wa fazl Ibn e Abdul Bar, jild 2, safa 225. nez dekhiye Kitaab Al Sunnah li Abdullah Bin Ahmad bin Hambal 2, 890, H 1400

Imaam Ibn e Abi Asim ne kaha :

حدیث ثابت من جھۃ النقل، سعید بن جمھان روی عنہ حماد بن سلمۃ و العوام بن حوشب   وحشرج

Ye hadees bil haal naqal sabit hai az. Saeed Bin Jumhan (az safeena) is se Hamaad Bin Salma, Awam Bin Haushab, our Hashraj Bin Nabaata ne ye hadees bayaan ki hai,

Kitaab Al Sunnah li Ibne Abi Asim jild 2, safa 849, 550 H 1181, 1185,

Hafiz Ibn e Taimiyyah ne bhi ise Saheeh qaraar diya: (Al silsila tus sahiha lilbani (jild 1, safa 0 744), Imaam Hakim ne bhi ise Saheeh kaha, (Al mustadrak 3,81).

Iske Raawi Saeed Bin Jumhan ko Imaam Yahya Bin Mueen, Imam Nisai, Imaam Ibn e Hibban, our Imaam Ahmad Bin Hambal ne siqah karaar diya hai. Imaam Abu Dawood se bhi iski tauseekh marwi hai, Ibn e Adi ne kaha mere khayaal me iske saath koi harj nahi hai, (dekhiye Tehzeeb ul Tehzeeb jild 1, safa 282).

Ibn e Hajar ne kaha Sudook La Ifraad (dekhiye Taqreeb ul Tehzeeb 1, 14. Imam Zahbi ne kaha Sudook Wast (Al Kashif 1, 282).

In Aimma ke muqable me Imaam Abu Hatim Al Razi r.h. ne farmaya :-

یکتب حدیثہ ولا یحتج بہ

ya'ni iski hadees likhi jati hai magar hujjat nahi pakdi jaye,

Ye jirrah muta'ddid wajah se mardood hai:

1. Ye jamhoor ki tauseek ke khilaaf hai,

2. Nasburayya Lil Zaili (j 2 p 439) par hai ke :

‘‘وقول أبی حاتم: لایحتج بہ غیر قادح أیضاً فانہ لم یذکر السبب وقد تکررت ھذہ اللفظۃ منہ فی رجال کثیر ین من أصحاب الصحیح الثقات الأثبات من غیر بیان السبب کخالد الحذاء وغیرہ واللہ أعلم‘‘

Imaam Abu Hatim ka qawl yahan, لایحتج, yahan gair qadah hai kyunki unhone is jiraah ka koi sabab bayaan hi nahi kiya, unhone is jumle ka istemaal sahihayn ke bohut se siqah wa sudook rawiyo ke bareme bhi kiya hai, maslan Khalid Al Haza' wagaira wallahu alam, aur Hafiz Zahabi ne kaha :

 إذا وثق أبو حاتم رجلاً فتمسک بقولہ فانہ لا یوثق إلا رجلاً صحیح الحدیث وإ ذ الین رجلاً أو قال فیہ: لا یحتج بہ، فتوقف حتی تری ما قال غیر

ہ فیہ فإن  وثقہ أحد فلا تبن علی تجریح أبی حاتم فإنہ متعنت فی الرجال قد قال فی طائفۃ من رجال الصحاح: لیس بحجۃ، لیس بقوی أو نحو ذلک‘‘

Jab Imaam Abu Hatim kisi ko siqah karaar de to is baat ko mazbooti ke saath pakad lo kyunki wo sirf us shaqs ko siqah kahte hain jo ki saheeh ul hadees hota hai aur agar wo kisi ki taz'eef karen ya iske bare me لایحتج  بہ, kahei to tawaqquf karo taki ye maloom ho jaye ke auro ne kya kaha hai?

Aur agar kisi ne siqah kaha hai to phir Abu Haatim ki jirah na mano kyunki wo asma o rijaal me mutashadid hain unhone sahihayn ke 1 giroh ke bare me Laisa Bi Hujjata Laisa Bi Qawiyyu Wagerah kaha hai,

Siyara Ala Minan Nubala (jild 3, safa no.260).

Lihaaza ye jirah mardood hai.

3: Imaam Abu Hatim razi r.h. par baaz ulama ne mutashaddid hone ka ilzaam bhi laga rakha hai lihaaza Imaam Ahmad Bin Hambal r.h. jaise mo'tdil muhaqqiqeen ke muqable me inka qaul mardood hai.

Imaam Alsaji r.h. ka qaul لایتابع علی حدیثہ  bhi mubham wagaira mufassar hone ki wajah se mardood hai aur ye koi jirrah bhi nahi hai,

Jab kisi shaqs ki adaalat sabit ho jaye to iski Adam mutabiyat chanda muzr nahi hai,

Kyunki Saeed Bin Jumhan ka siqah hona ba dalail e qatiyah se saabit ho chuka hai lihaaza is hadees me iska tafarrud zara bhi muzr nahi hai,

Munkireen e hadees ki karastaniyan :

Munkireen e hadees e Rasool ﷺ ka asal maqsad ye hai ke ahadees e saheha ko makr wa fareb ke saath ja'li sabit kar diya jaye taki ulama e muslimeen ke azhaan me dawaaeen islam ke  bareme shukook wa shubhaat aur adam aitmaad beth jaye phir ye makaar in sadah loh awaam ko siraat e mustaqeem ye apne ar'a ki laathi ke saath door bhaag jayen phir na hadees bache na Qur'an.

Inhi munkireen e hadees me se ek shaqs Tamanna Umadii Phulwari apni khud sakhta kitaab “Intzaar Mehdi O Maseeh” mein is hadees par ta'aan o tashnee ke teer chalate huye likhta hai :

Is silsila riwayat mein Hashraj Bin Nabaata Al Koofi ka naam ap ne dekha. Yeh taqreeban tamam aimma e rijaal ke nazdeek zaeef al-hadith aur لایحتج ba munkir al-hadith hai aur un ki hadeeso ke mutaabiyeen umooman nahi milte (safa 87)

Arz hai ke Imam Ahmad ne kaha siqah, Ibn Ma'een ne kaha: Saleh, Saqa les ba bais Abu Zur'a ne kaha: labais ba mustaqeem Al hadees, Ibn Adi ne kaha: laa bais bah, Tirmizi ne is ki hadees ko hasan kaha .

un ke muqablay mein Abu Hatim ne kaha: Saleh yaktab hadeeshul yahtaj ba, al saji nay kaha : zaeef, Ibn Hibban ne kaha : kaan qaleel alhadees munkir al riwaaya la yajooz ila hatjaaj bikhabarhu iza anfarad, Nisai ne aik dafaa les bil qawi kah kar jirrah ki aur doosri dafaa les ba bais keh kar is ki toseeq ki (Mulkhasa mann tahazeeb al tehzeeb). Haakim aur Zahbi ne is ki aik hadees ki tasheeh ki. (mustadrik j3 safa 606) use Ali (Ghaliban Ibn Al Madini) ne bhi Siqa kaha (meezanul aitdaal, j 1 safa, 551) Hafiz Hajar ne kaha: Sadooq yahum (taqreeb!)

Khulaasa ye hai ke ye rawi jamhoor ke nazdeek siqa wa sudook hai lihaaza Tamanna Amaadi apne is daawe me kazzab hai ke, ye taqreeban tamaam aimma e rijaal ke nazdeek zaeef ul hadees hai,

Tamanna Amaadi ki kitaab me itne jhooth hai ke inhe jama karne se 1 kitaab murattab ho sakti hai, maslan isi kitaab ke safa 54 par ye shaqs likhta hai,

Yaman me Muammar Bin Rashid jo Azdiyo ke gulaam azaadi karda the mutawaffa 154 hijri,  jama hadees me sargarm rahe ye Abaan Bin Abbas mashoor kazzab se riwaayat karte the magar Sabit ki jagaah Albanani ka naam zaahir karte the (tehzeeb al tehzeebjild 1 safa 101). Magar phir muhaddiseen inko siqa hi samajhte our aur likhte hain"

Ab nikaaliye tehzeeb al tehzeeb ka mazkura bala safa to is me likha hua hai ke :

       وحکی الخلیلی فی الإرشاد بسند صحیح أن أحمد قال لیحیی بن معین وھو یکتب عن عبدالرزاق عن معمر عن أبان نسخۃ تکتب ھذہ وأنت تعلم أن أبان کذاب؟ فقال یرحمک اللہ یا أ باعبداللہ! أکتبھا وأحفظھا حتی إذا جاء کذاب یرویھا عن معمر عن ثابت عن أنس أقول لہ: کذبت إنما ھو أ بان‘‘

Aur Khalili ne al irshaad me sahih sanad ke saath Ahmad se naqal kiya ke unhone Ibne Ma'een se us waqt kaha jab wo Abdur razzak An Muammar An Abaan ka nuskha likh rahe the , ap ye likh rahein hain aur jante hain ke Abaan kazzab hai? To Ibne Ma'een ne kaha us Abu Abdullah Allah ap par raham kare mai ise yaad karne ke liye likh raha hun taki agar (Tamanna Amaadi jaisa) koi kazzab shaks aaye aur ise Muammar an Sabit an aise riwaayat kare to mai kah du ke tune jhooth kaha, Muammar ki ye riwaayat to Abaan ki sanad ke saath hai na ki sabit ki sanad ke saath. (Tahzeeb jild 1 safa 101).

       

Ab qar'een (readers) batayen ke isme Muammar ka kya gunaah hai ? Unhone jo suna aage  bayaan kar diya. Is ne Abaan ki jagaah Aban ka naam zaahir kiya aur Sabit ki jagaah Sabit ka name lihaaza muhaddiseen inhe siqah na samjhe to kya samjhen? Magar Tamanna Amaadi jaise kazzabeen aur kalam azaad hain wo chahe toh din ko raat aur raat ko din saabit kar de magar yaad rakhein ek din roz e jaza zaroor aane wala hai aur fir chote bade tamaam aamaal ka  hisaab dena padega !

Ye to Hashraj Bin Nabaata ke bare me sahih maukif ki tehkeek thi, yahan ye bhi yaad rahe ke  wo is hadees me munfarid nahi hai balke darj zael ishkhaas ne muatbiyat kar rakhi hai-

1: Abdul Waris (abu dawood 4646)

2: Al Awaam Bin Haushab (ayzan 4548)

3: Hamaad Bin Salma (musnad ahmad (jild5 safa 220,221)

Lihaaza Hashraj par jirrah har lihaaj se mardood hai.

       ‘‘وھو حدیث مشھور من روایۃ حماد بن سلمۃ و عبدالوارث بن سعید و العوام بن حوشب و غیرہ عن سعید بن جمھان۔۔و اعتمد علیہ الإمام أحمد و غیرہ فی تقریر خلافۃ الخلفاء الراشدین الأربعۃ، وثبتہ أحمد، واستدل بہ علی من توقف فی خلافۃ علی: من أجل افتراق الناس علیہ، حتی قال أحمد : من لم یربع بعلی فی الخلافۃ فھو أضل من حمار أھلہ، ونھی عن مناکحتہ، وھو متفق علیہ بین الفقھاء وعلماء السنۃ و أھل المعرفۃ و التصوف وھو مذھب العامۃ‘‘

’’وإنما یخالفھم فی ذلک بعض (أھل) الأھواء من أھل الکلام و نحوھم کالر افضۃ الطاعنین فی خلافۃ الثلاثہ أوالخوارج الطاعنین فی خلافۃ الصھرین المنافیین : عثمان و علی أو بعض الناصبۃ النافین الخلافۃ علی أو بعض الجھال من المتسننۃ الواقفین  فی خلافتۃ‘‘

Shaikh Ibn e Taimiyya r.h. ne farmaya:   

Aur ye riwaayat Hamaad Bin Salma, Abdul Waris Bin Saeed Al Awaam Bin Haushab wagairah ki riwaayat ke saath mashoor hai, unhone Saeed Bin Jumhan se ye riwaayat ki hai aur ispar Imaam Ahmad wagairah ne charo khulafa e rashideen ki khilafat ke maamle me aitmaad kiya hai aur Ahmad ne iski tasheeh ki hai aur un logo par ye hujjat pesh ki hai jo Ali bin Abi Taalib r.a. ki  khilafat me tawakkuf karte hain kyunki us waqt logo me tafarrka paida ho gaya tha hatta ke (Imaam Ahmad) ne kaha jo shaqs Ali ko chautha khalifa na mane wo apne ghar ke gadhe se zyaada gumraah hai. Aur Imaam Ahmad ne aise shaqs ke saath rishta nikaah karne se mana kiya aur ye baat fuqaha ulama e sunnat aur deen ke pehchaan wale aur saliheen ke darmiyaan muttaafik alay hai aur yahi awaam ka mazhab hai aur is aqeedah me inki mukhalifat baaz biddatiyon ne ki hai ahle kalam maslan Rawaafiz, jo ke khulafa e salasa ki khilafat me ta'aan karte hain aur khawarij jo ke Nabi ﷺ ke dono daamaado Usmaan r.a aur Ali r.a ki khilaafat me ta'aan karte hai ya ba'az nasbiyon ne jo Ali r.h ki khilafat me ta'aan karte hain ya un naam nihaad sunniyo jahilo ne jo ke Ali ki khilafat me tawakkuf karte Hain!

Majmoo al fataawa jild 35 page no 19,19.

Is hadees ko darj zael ulama ne Saheeh, hasan, qawee karaar diya hai:

1: Imaam Ahmad Bin Hambal rh.

2: Imaam Tirmizi rh.

3: Imaam Ibne Jareer At Tabri rh.

4: Imaam Ibne Abi Asim rh.

5: Imaam Ibne Hibban rh.

6: Imaam Haakim rh.

7: Imaam Ibne Taimiya rh.

8: Imaam Al Zehmi rh.

9: Imaam Ibne Hajar Al Askalani rh.

10: Shaykh Nasiruddin Al Albani rh.

Wagairah

Ba'az Ulama ne iske 2  shahid bhi zikr kiye hain

1 An Abi Bakra r.a rawaahul baihaqi fi dalail un nabuwwa jild 5, safa 342 wa sanad zaeef feeha ali bin zaid bin jad aan:zaeef.

Faida no 1: Tarikheen ne da'wa kiya hai ke hazrat Safeena r.a. ki ye hadees Saheeh Muslim ki is hadees ke khilaaf hai jise Jabir Bin Samra r.a. ne Nabi ﷺ se bayaan kiya hai ke:

‘‘إن ھذا الأمر لا ینقضی حتی یمضی فیھم اثنا عشر خلیفۃ ۔۔۔ کلھم من قریش’’

Ye deen khatm na hoga hatta ke isme 12 khulafa na ho guzren (aur wo) sare ke sare quraish se honge.

Saheeh Muslim Kitaab al Imaarah, Baab Al Naas Al Taba'a Al Quraish Wa Khulafa Fil Quraish hadees no 1821, Wa Aslaha Fi Saheh Al Bukhari (8222,8223)

Halanki ye aitraaz mautraz ki kam ilmi ka waazeh subut hai kyunki in dono sahih hadeeso me tatbeek mumkin hai hadeese Safeena se muraad khilafat e Rashida khilafat ala minhaajun nabuwwa hai aur hadees e Jabir se muraad mutlak khilaafat hai, lihaaza hadees e awwal me khilafat e Rashida bad az salasain sunne ki nafi hai,

Aur Qaum me khilafat gair e rashida ka asbaat lihaaza dono me koi taaruz nahi hai isi tatbeek ki taraf ishara kiya hai Hafiz Ibn e Hajar ne fathul bari jild 13 safa 212 tahat al hadees 8223 aur Hafiz Ibne Taimiya ne majmoo al fataawa me aur yahi sawaab hai mazeed tafseel ke liye Shaykh Nasiruddin Albani rh ki kitaab silsila al ahadees saheeha (1, 842,849,459) ka muta'la farmaiye unhone is mauzoo par tafseel se  likha hai.

Faida no 2: Hakeem Faiz Alam Siddiqui apni kitaab haqeeqat mazhab shiya me safa 34 par likhta hai: Is mauqe par kisi manchale ne hadeese Safeena ghadhi jise Imaam Muslim ne apni Saheeh me darj karke duniya e rafz ke haath me 1 bohut bada hathiyaar thama diya, is hadees ke alfaaz hain khilaafat 30 saal rahegi aur phir muluk ho jayega.

Faiz Alam Siddiqui Nasbi Sahab ke is hadees par 3 aitraaz hain :

1: Ye hadees kisi manchale ne ghadhi nahi balki siqa wa sudook raawi Janaab Safina r.a. se bayaan ki hai aur is siqah raawi se bohut se siqah raawiyo ne ye hadees sunkar age bayaan kar di lihaaza ye hadees bilkul Saheeh hai.

2: Saheeh Muslim me kahin bhi ye hadess maujood nahi hai lihaaza faiz Alam Siddiqui ka ye Saheeh Muslim par bohtaan hai me kehta hun jo shaqs Ameerul Mo'mineen hazrat Ali r.a ki khilaafat ko naam nihaad kahta ho (dekhiye saadat e banu ruqaiyya safa 45) aur siqah Imaam Zohri par ta'an karta ho (dekhiye saadat e banu ruqaiyya safa 113) ise kab sharm ati hai ke woh Saheeh Muslim par to jhuth na bole in logo ka to audhna bichona hi jhooth aur mugalta dehi aur tareekh ki mauzoo riwaayat par andha dhund aitmaad hai,

3: Mai puchta hu ke us hadees se duniya e rafz o kazb ke haath me kon sa hathiyaar aa gaya hai? Is hadees se saaf maloom hota hai ke Ameerul Momineen Abu Bakr Siddique r.a, Ameerul Momineen Umar Bin Khattab r.a, Ameerul Momineen Usmaan Bin Affan r.a, teeno khalifa khilafat e ala minhaaj un nabuwwa me se the, batayen wo kon sa raafzi hai jo khulafa e salasa ko khilafat ala minhaajun nabuwwa samajhta hai ?

Balki us hadees se to  aqeeda e rafz ka khaatma ho jata hai! wa alhamdulillah.

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Taken from the works of Shaykh Zubair Ali Zai r.h. : Maqalaat, volume-1, page- 313-321.

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Jamaatul Jarh Wa Ta'deel

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Shaykh Fawzan se sawaal kiya gaya:

"Ek Jamaat maujud hai jo khud ko "Jarh wa Ta'deel" wale log ya "salafi" kahte hai aur unka kaam hi yahi hota hai ki wo Ustaado ki ya Daayi ki galti talash karte rahte hai aur uske baad wo unhe Biddati kahte hai aur unlogo se baaki logo ko aagah karte hai"

Shaykh Fawzan jawab dete hai:

"Jarh wa Ta'deel karna Muhaddiseen (Hadith ke Ulema) ka kaam hota hai aur ye Isnaad ke ilm maise hai. Aur jaha tak logo ke bareme bolne ka sawal hai, toh ye Jarh wa Ta'deel nahi balki 'Geebat' aur 'Nameemah' (chugli) hai.

Isliye unlogo ko Allah ﷻ se tawbah karni chahiye aur is amal ko chor dena chahiye. Unlogo ko dusro ke ayeb (flaws) dekhne se pahle khud ko paak karna chahiye."

[source]

Note: Shaykh Fawzan kahte hai 'Nameemah' ka matlab ye hai ki Logo ki baat ek dusre tak unme rishte kharab karne ki niyat se pohchaya jaye. [At-ta-thab-but Fil-Akhbaar Wahtiraam Al-Ulamaa Wabayaan Makaanatihim Fil Ummah; page: 34].

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Kya Nakhuno Par Nail Polish Hone Ki Surat Me Wuzu Sahih Hoga Ya Nahi ?

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Quran e hakeem me wuzu ke mutalliq irshad e baari taala hai:

" يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ "

"Aye Eemaan walo! Jab tum Iqamat e salaat ka iradah karo to apne chehro aur hatho ko dho lo..."

Surah Maida, ayat - 6.

۩ Abdullah bin Amr r.a. se marwi hai ke Allah ke Nabi ﷺ ek safar mein hum se peeche the. Aap ﷺ ne hame is haalat me paaya ke namaz ka waqt tha aur hum wuzu kar rahe the, hum apne paaon par bas gila hath fer rahe the (aur ache se use dho nahi rahe) toh Aap ﷺ ne buland aawaz se  do ya teen martaba kaha,

"Apne Aediyo ko aag se bachao"

Sahih al Bukhari, Kitab al Ilm, hadith- 60.

۩ Isi tarah Sahih al Bukhari, kitab al wuzu, wuzu me aediya dhone ke baab me Ibn Seereen (Tabaeen r.h.) ke baarey me hai ke "Woh jab wuzu karte to anguthi wali jagah ko dhote the." Ye isi liye tha ke ungliya khushk na rah jaye. Kyunki wuzu me jo aaza dhoye jate hai un ka khushk rah jana sahih nahi.

۩ Imam Shafi farmate hai,

وإن كان عليه عِلْكٌ ، أو شيء ثخين ، فيمنع الماء أن يصل إلى الجلد : لم يُجْزِهِ وضوءُهُ ذلك العضوَ حتى يُزيلَ عنه ذلك ، أو يُزيلَ منه ما يعلم أن الماء قد ماسَّ معه الجلدَ كُلَّه ، لا حائل دونه" انتهى

"Agar uske (wuzu karne wale hisse ke khaal par) koi goond (glue) ya koi moti chiz hai jo pani ko khaal tak pahunchne se rokti hai, (toh) uska us hisse ko wuzu ke liye dhona sahih nahi jab tak ke wo us (chiz) ko hata na de ya fir itna na hata de jab tak use pata na chal jaye ki paani aur khaal ke bich koi rukawat nahi hai." End quote.

Al-Umm (1/44).

۩ Imam Nawawi farmate hai,

إذا كان على بعض أعضائه شمع ، أو عجين ، أو حنَّاء ، وأشباه ذلك ، فمنع وصول الماء إلى شيء من العضو : لم تصح طهارته ، سواء كثر ذلك أم قل ، ولو بقي على اليد وغيرها أثر الحناء ولونه دون عينه أو أثر دهن مائع بحيث يمس الماء بشرة العضو ويجري عليها لكن لا يثبت : صحت طهارته" انتهى

"Agar uski ungli par mo'm (wax), aanta (dough), mehndi ya isi tarha ka kuch ho jo pani ko (us wuzu karne wale) kisi bhi hisse tak pahonchne se rokti hai fir uski taharat durust nahi hai chahe uski miqdaar zyada ho ya thodi. (Lekin) Agar Mehndi ka nishan ya uska rang hatho me baaki rahta hai, bina koi thos (solid) chiz baaki rahe, ya kahi aur par, ya liquid grease ke nishan, jaha ungli par pani bah sakta ho aur rukawat na ho, fir uski taharat durust hai." End quote.

Al-Majmoo’ (1/529). 

۩ Shaykh Saleh al Munajjid kahte hai,

"Agar naakhoon polish chahe kisi bhi naam se ho aur kisi bhi jagah se bani ho sirf rang hai, uski asal naakhun par nahi banti, yani naakhun tak pani sarayat kar sakta hai (yaani pahonch sakta hai), aur uska naakhun par chilka sa nahi banta to aisi haalat mein wudu durust hoga, use hatana zaroori nahi .

Aur agar polish ki naakhun par teh ban jati hai, aur uske bina par naakhun tak pani nahi pahonchta to fir wudu se pahle use utaarna zaroori hai, kyunki wuzu durust hone ke liye ye shart hai ke wudu wale saare hisse (part) par pani puhanche, aur darmiyan me koi rukawat na ho.

Chunanche agar sirf nami naakhun tak pahunchti hai to (bhi) ye wuzu ke liye kaafi nahi hai, kyunke wuzu ke liye aaza par pani behna shart hai, sirf nami pohanchna kaafi nahi hai, aise hi thodi si jagah ko bhi jaan bujh kar khushk rakhna jaiz nahi hai."

source: https://islamqa.info/en/202971

To khulasa ye hua ki Agar ap wo nail polish istemal karti hai jisse pani nakhun tak pahochta hai to isme koi harj nahi. Lekin agar ap wo nail polish istemal karti hai jisse wuzu ke dauran pani apke nakhuno tak na poche to fir behtar raaye yahi hai ki nail polish utaar liya jaye. Aur agar apko ye ilm nahi hai ki jo nail polish ap istemal karti hai usme nakhun tak paani pohchta hai ya nahi to fir ehtiyat isi me hai ki ap nail polish ko utaar kar wuzu kare.

Aur wuzu karne ke baad nail polish lagane me koi harj nahi hai aur nail polish ko laga kar namaz padhne me bhi koi harj nahi hai bashart hai ki upar bayan karda tarike se wuzu kiya ho.

Aur Allah sabse behtar janta hai

•٠•●●•٠•

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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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Kisko Suna Jaye Aur Deen Ka Ilm Kisse Liya Jaye

Sawal: Apke mutabik ham Deen ka ilm kisse hasil kare aur kise sune aur kise na sune kyuki kuch log kahte hai ki agar hamne apne alawa dusro ko sunne ki ijazat dedi to wo bhatak sakte hai ?

Jawab:

Alhamdulillah..

Jis had tak Allah ne mujhe Ilm se nawaza hai, Mai is chiz ko Do (2) nukhta se dekhta hu. Pahla ye ki Deen kisse sikha jaye aur Dusra ye ki kisko suna jaye aur kisko nahi.

Sabse pahle ye jaan le ki kisi ko apna ustaad maan kar ilm hasil karna aur kisi ki koi baat sunne me fark hai. Maslan maine tahkeek ki aur fir ye paya ki fula shaks us usool se Deen sikhta aur sikhata hai jo usool mujhe haq lagta hai to ab mai usse Deen ka ilm hasil karunga.

Lekin agar mai apne kisi ustaad se ilm sikhta hu aur ek shaks mere paas aakar kahta hai ki dekho tumhare ustaad ki ye baat Quran aur sunnat ke khilaf hai aur mujhe wo apne kisi ustaad ka clip dikhata ya sunata hai to use sunna kahenge. Mai ye nahi kah sakta ki kyuki tumhare ustaad fula jamaat se hai isliye mai unki koi baat nahi sununga kyuki agar maine aesa kah diya to fir ye Taqleed hogi kyuki ab to maine aankh aur aql band kar li hai daleel milne ke bawujud.

Isi tarha jaise mai videos browse kar raha jisme mujhe kisi shaykh ki koi speech nazar agai aur mai use sunne lage aur mujhe unki baat samajh aane lagi halaki wo mere Jamaat ke nahi hai. To ise sunna kahenge na ki baqaidgi se ilm hasil karna kisi se.

Isliye kisi se ilm hasil karna aur kisi ki baat sunna, in dono me fark hai. Aur isi liye iske ahkaam bhi alag honge. Mai isi do (2) talluq se aage ki baate bayan karta hu in shaa Allah.

1۞ Deen Ka Ilm Kin Logo Se Hasil Kiya Jaye:

Is sawal ka jawab hame Quran ya sahih hadees me saaf taur par nahi milta hai. Islam me Ilm hasil karne ki bunyad 3 chizo par hai. Quran, Sahih Hadees aur Ummat ka Ijma. In teen chiz ki daleel ye hai:

۩ Jabir bin Abdullah r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya,

"... Sabse behtareen kalaam Allah ki kitab hai aur sabse behtareen tareeqa Muhammad ﷺ ka tareeqa hai. sabse badtareen kaam Deen mein nayee nayee baaton ka paida karna hai …”

Sahih Muslim, Kitab al Juma, hadith- 2005.

۩ RasoolAllah ﷺ ne farmaya ki meri Ummat kabhi gumrahi par jama nahi hogi.

Mustadrak al-Haakim, volume- 1, page-116, Hadith- 399. Classed as Sahih by Shaykh Zubair Ali Zai.

Toh Ijma ka manna bhi sahih hadees ke manne ki tarha hai kyuki Ijma ki hujjat sahih hadees se sabit hoti hai. Toh Deen ka Ilm ap unse sikhe jo in teen chiz (Quran, Sahih Hadees, Ijma) ke mutabik apko Deen sikhate hai. 

۩ Imam Shafi r.h. farmate hai, "Kitab Allah (Quran) ya Sunnat e Rasool ﷺ (Sahih hadees) ke alawa koi qawl paband (binding) nahi hai."

Jimaa’ al-‘Ilm, page-11.

۩ Imam Shafi r.h. farmate hai, "Kisi ka bhi kabhi ye haq nahi hai ki wo bagair ilm ke kisi chiz ko halaal ya haraam kahe, aur Ilm Qur’aan ya Sunnah, ya ijmaa’ (scholarly consensus) ya qiyaas (analogy) ki ibarat (text) hai. End quote.

Al-Risaalah, page-39.

Lekin Agar Quran, Sahih hadees aur Ijma ke zarye Deen sikhane walo me bhi apko do (2) raaye nazar aate ho toh ap unlogo maise unse Deen sikhe jo hamare aslaaf (salaf as saaleh) ke tarike par Deen ko sikhate ho. Aur sirf zubani-kalami nahi balki unke tarike aur unke bayanat me nazar aye ye salaf ka raasta.

Yaani jab koi raaye Quran, sunnat aur Ijma me na mile to ap dekhe ki hamare aslaaf ki kya raaye thi us muamle me. Ye mujhe behtar tarika lagta hai kyuki wo log RasoolAllah ke zyada kareeb the baaki logo se. Aur RasoolAllah ﷺ ne khud unhe behtar zamana karar diya hai. Aur hamare aslaaf RasoolAllah ke baad sirf Sahaba, Tabaeen aur Tabe-Tabaeen hai aur koi nahi, jaisa ki hadees me zikr 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.

Isliye Quran aur sahih hadees ke baad inki raaye par tawajjo diya jaye kyuki baaki logo se behtar in logo ne Deen ko samjha tha. Aur jaise apko hadeeso ke zarye malum hoga ki hamare aslaaf me bhi kayi muamle me ikhtilaf hue, toh agar inki raaye me ikhtilaf ho to fir ham wapis Quran aur sahih hadees ke taraf lautenge jaisa ki Allah ne hame Surah Nisa ayat - 59 me hukm diya hai. Isliye sahaba ho ya tabaeen ya tabe-tabaeen, inki baat ko ham sirf tab tak hi manenge jab tak ki inki raaye Quran aur sunnat se na taqraati ho kyuki puri Ummat ka ijma hai ki sirf RasoolAllah hi wo hasti the jo khatao (mistakes) se Allah ki hifazat me the aur kisi shaks ki ye haisiyat nahi ki uski baat Allah aur uske Rasool ke barabar rakha jaye aur usko aakhri authority mana jaye.

Aur ye khud hamare sahabao ka tarika raha hai ki jab unme bhi kabhi ikhtilaf hota tha to wo apne ikhtilaf ko Allah aur uske Rasool ki taraf lautaate the. Isi baat ka hukm Allah ne hame Surah Nisa ayat 59 me diya hai aur maine ek article banaya tha jisme maine boht si misaale di thi ki jab bhi sahaba me kabhi apas me ikhtilaf hote the aur unhe jab unki galti par hadeese batayi jaati thi toh wo fauran ruju kar liya karte the (wo article padhe).

2۞ Kisko Suna Jaaye Aur Kisko Nahi:

Mujhe sawal sun kar ye mahsoos ho raha hai ki kuch log hai jo aasmaan se mamoor hue hai unhone aapko ijazat deni hai ki kisko suna jaye aur kisko nahi. 

Sawal ye keh rahaa hai ke hum logon ko kaise ijazat de de ki wo hamare firqe ko chor kar dusre logo ki baat sune? Is par mai puchta hu ki Aapki kya haisiyat hai logo ko ijazat dene ki, ki kisko suna jaye kisko nahi? Ye ijazat khuda aur khuda ka paigambar de chuka hai. 

Unhone saaf saaf apni kitab me ye aelaan kar diya hai ke Nubuwat khatm ho gayi hai. Ab logon ka kaam hai ke wo daleel ki bunyad par jis chiz ko chahe qubul kare. Isme bilkul aise mehsoos hota hai ke koi khas tabaqa hai jo aasman se utra hai ki usko faisla karna hai ke logon ko kis chiz ki ijazat deni hai aur kis chiz ki ijazat nahi deni hai. 

Mai to ye arz kar rahaa hoon ke ye to mazhab ke andar sawaal puchne ka muamla hai. 

Quran e majid to apne paigam ke bareme, jo saari duniya ke liye hai. Ye kahta hai ke :

"Man Sha'a Fal Yu'min Wa Man Sha'a Fal Yakfur."

Kahdo Ki Ye Tumhare Rab Ki Taraf Se Sach hai, Ab Jo Chaahe Eemaan Laaye Aur Jo Chaahe inkaar Kare.

Surah Kahf, Ayat- 29.

Ye Insaan ka buniyadi haq hai, ye usse koi bhi nahi chheen sakta. Usi ko faisla karna hai aur ap logon ko talqeen (mashwara) kar sakte hai wo sirf ye hai ye faisla khwahish ki buniyad pe na kijiye, daleel ke buniyad par kijiye. 

Hume logo ko Sirf educate karna hai. Lekin khuda logon ko ye faisla karne ka haq de chuka hai. To mai is haq ko aapse wapis nahi le sakta. Aur koi dusra bhi nahi le sakta. 

Is wajah se kisi ko bhi ye kahna ka haq nahi hai ke hum logon ko kaise ijazat de den ki wo dusro ko sune? 

Sawal ye hai ki ye ijazat dene ke liye aapke paas kya ikhteyaar-naamaa (certificate) hai? Wo dikha dijiye.. 

Aapke paas bhi wohi usool hai, ke apne jis chiz ko sahih samjha us chiz ko qubul kiya. Logon ke paas bhi yahi usool hai.

Logon ko Allah Ta’ala ne itni samajh, itna fahem de rakha hua hai ke agar woh sanjeedagi (seriousness) ke saath sahih baat ko janna chahenge to uski salahiyat unke andar moujud hai. Aur logo ke fahem par aitmaad karna chahiye. 

Allah pak Quran me farmate hai,

Aur Jo Hamare Rasto Me Jiddo-jahed Karenge, Ham Beshak Unhe Apni Raahe Dikha Denge. Aur Beshak Allah Neki Karne Walo Ke Sath Hai.

Surah Ankabut (29), Ayat 69.

To ab ye hamari tension nahi hai ki agar hamne use kisi ko bhi sunne ki ijazat dedi toh wo bhatak sakta hai, Allah pak upar ki ayat me wada kar rahe hai ki jo sach me haq ko talash karne wala hoga use Allah haq ka rasta dikha denge.

Aur agar yahi usool maan liya jaye ki sirf apne Jamaat ke logo ko sunna hai dusro ko nahi sunna hai to ek Qadyani zindagi bhar Qadyani hi rahe, ek shia sirf shia hi rahe zindagi bhar.

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

Surah Baqara, Ayat-170.

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

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