Ek Ayat Ko Dusro Tak Pohchane Wali Hadees Ki Sharah

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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, Book of Prophets, hadith-3461.

۩ Is hadith ki sharah me Imam Ibn Hajar Asqalani Fath al Baari me likhte hai:

“Is hadees me 'chahe wo ek ayat hi kyun na ho' se murad ye hai ke har shaks jisne jo bhi baat unse 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

۩ 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

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Tahkeek Karne Ke Aadaab

Mai apko tahkeek karne ki chand bunyadi baate batana chahta hu jo maine apne Ustaado se sikhi hai aur jo mai khud par apply karta hu.

Alhamdulillah..

Sabse Pahla qadam apka ye hoga ki ap apne apko Tassub se bilkul paak karle. Agar to ap kisi waaqye se, kisi ayat se apni koi baat talash karne nikle hai toh insan ki ye kamzori hai ki wo usme apne khayalaat padhna shuru kar deta hai, ap apne apko isse bilkul paak kar le.

Ye samajh le ki pahle mujhe asal baat janni hai khwah wo meri raaye ke khilaf ho, khwah wo meri zindagi bhar ki maani hui baat ke khilaf hai. Toh apko ye kaam karna hai.

To jaise hi ap ye iradah karte hai, aur taashubaat ko, jazbaat ko ek taraf rakh kar dakhil ho jate hai, toh mai apse ye arz karna chahta hu ki haqiqate bilkul saamne padi hui hoti hai. Ap kabhi is baat ka tajurba karna chahe toh aesi hi kisi haqiqat ki talash ka tajurba karle.

Ye pahla kaam boht mushkil kaam hai lekin ye sabse pahle karna padta hai, ki apne apko aap zahni lihaaj se Tassubaat se utha lein. Apne kayi logo ko dekha hoga ki jab ap unko koi baat sunate hai toh wo baat ko sunne ke dauran uska jawab soch rahe hote hai. Jab ki baat ko sunne ke dauraan me sirf baat sunni chahiye.

Agar apko kisi ki baat badi ajnabi lag lari hai toh pahle uski baat ko samahna chahiye, jaise ki wo fil-waqe (in actual) hai usko waise dekhna chahiye. Is saare marhale se guzarne ke baad ap ye dekhye ki us baat me kya koi wazan hai? Ya apko is baat par koi tanqeed karni hai?

Jab ki haqiqat me jab bhi ham apne mukhalif koi baat sunte hai ham bina soche samjhe pahle hi kah dete hai ki ye kaisi ajeeb si baat kar raha hai, aur ye kahne ke baad fir ham apna dimag band kar lete hai. Jab ki ajeeb si baat hi se toh ilm ki shuruaat hoti hai. Yaani agar kisi sahib e ilm ne apko apki pahli maani hui baat ke khilaf ya usse mukhtalif koi baat batayi hai toh apko shukrguzar hona chahiye ki ek nayi dimention samne ayi hai, aaiye gaur karte hai, ye zaruri nahi ki wo thik ho. Tajziya karke, tahkeek karke ap usko galat karaar dedein agar apke mutabik wo baat Quran aur sunnat ke mutabik na ho lekin jab ap ye karenge toh ap us baat ki galti samajh sakenge aur ye karenge toh uski sehat samajh sakenge aur agar apne ye nahi kiya toh fir jo bhi jawab apke muh me aya wo jawab dekar ap chale jayenge aur farig ho jayenge aur Allah ke Ilm ke imtehaan me na-qamyab ho jayenge, kyuki ilm ka imtehaan yahi hai ki jab koi baat apke samne aayi to apne rawayya kya ikhtiyar kiya.

Allah pak farmate hai,

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

Surah Baqara, Ayat-170.

Aur Agar ap upar bayan karda tarika nahi apnate hai to fir ap me aur baaqi firqo ke logo me koi fark nahi rahega. Allah pak farmate hai,

“Unlogo ke tarah na hona jinhone Allah ke sath auro ko shareek kiya aur na hi unlogo ki tarah jinhone apne Deen ko baat diya aur firqe-firqe ho gaye, har giroh uss cheez par khush hai jo un ke paas hai (ki bas wahi log haq par hai).”

Surah Room(30), ayat- 31,32.

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Related: Ilm Ki Pahli Manzil

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Dunya Ki Sabse Behtareen Khushi

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۩ Abdullah bin Amr r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Dunya ek aarzi (temporary) khushi hai, aur is dunya ki sabse behtareen khushi Ek Nek Biwi hai.”

Sahih Muslim, The Book of Suckling, hadith-3643. Sunan Ibn Maajah, hadith-1855 [Sahih by Zubair Ali Zai].

۩ Abu Hurairah r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Aurat se nikah chaar cheezo ki bunyaad par kiya jata hai, us ke maal ki wajah se, us ke khandani sharf ki wajah se, us ki khoobsurti ki wajah se aur us ke Deen ki wajah se. Toh tum deendar aurat se nikah kar ke kamyabi haasil karo, agar aesa na karoge to tumhare hatho ko mitti lagagi (yaani aakhir me nadamat hoge).”

Sahih al Bukhari, Kitabun Nikaah, hadith-5090.

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Allah se dua hai ki wo ham logo ko nek shareek e hayat ata kare. aameen.

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Aqeeqah Aur Qurbani Ke Liye Ek Hi Jaanwar Zabah Karna

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Sawal: Kya Ek hee Jaanwar Aqeeqah aur Qurbani Ki Niyat Se Zabah Karna Jayez Hai?

Alhamdulillah..

Agar Aqeeqah aur Qurbani jama ho jayen, aur insaan Eid ul Azha ke din Ayyaam e Tashreeq me, apne bete ka Aqeeqah karna chahe to kya Qurbani Aqeeqah ke liye bhi kifayat kar jayegi?

Isme Ulama e karaam ke Do (2) raaye paaye jaate hain:

Pahli Raaye:

Qurbani Aqeeqah se kifaayat nahi karti, Maliki aur Shafai ka yahi maslak hai, aur Imam Ahmad se is raaye ke baare me ek riwayat hai.

Unki daleel ye hai ke Ye dono ya'ni Qurbani aur Aqeeqah alehda-alehda la-zaatih (own sake) maqsood hain, isliye ek-dusre se kifaayat nahi karegi, aur isliye bhi ke har ek ka apna alehda sabab hai chunanche ek-dusre ke qayam maqam nahi ban sakti, jis tarhan ke Hajj e Tamattu ki Qurbani aur fidya ka janwar hai.

۩ Allama Haytami r.h. kahte hain:

"Hamare Ashaab ke Kalaam (words) ka zaahir ye hai ke agar koi ek bakra bhi zabah karte waqt Qurbani aur Aqeeqah ki niyat kare to un maise ek ka maqsad bhi haasil nahi hoga, aur ye zaahir hai, kyunki har ek sunnat ki apni alag wajah hai". End quote.

Dekhiye : Tuhfat al-Muhtaaj Sharh al-Minhaaj (9/371).

۩ Aur Hattaab r.h. ka qawl hai:

“Agar us ne Qurbani ka jaanwar Qurbani aur Aqeeqah dono ke liye Zabah kiya, ya use walima me pakaa kar khila diya toh Al-Zakheerah me kaha gaya hai ki Al Qabs ke musannif kahte hain: “Hamare Ustaad Abu Bakr Fihri ka kahna hai, 'Jab us ne Qurbani ka Jaanwar Qurbani aur Aqeeqah dono ke liye Zabah kiya to yeh kifaayat nahi karegi, aur agar use walima mein paka kar khila de to kifaayat kar jaayegi, kyuki pahle dono mein to khoon bahana maqsood hai, aur ek Jaanwar ka do maqsad ke liye khoon bahana kifaayat nahi karegi, aur walima ka maqsad khana khilana hai, aur ye khoon bahane ke mukhalif nahi, to isliye use jama karna mumkin hai.”

Dekhiye: Mawaahib al-Jaleel (3/259). 

Dusri Raaye:

Qurbani Aqeeqah se bhi kifaayat kar jayegi, Imam Ahmad se is raaye ke baare me ek riwayat hai aur Ahnaaf (Hanafi) ka maslak hai, aur Hasan Basri r.h. aur Muhammad ibn Sireen aur Qatada r.h. ka bhi yahi qawl hai.

Is qawl ke manne walo ki daleel ye hai ke Un dono ka maqsad jaanwar Zabah kar ke Allah ka qurb haasil karna hai, to ye ek dusre mein daakhil ho jayega, jis tarha masjid mein daakhil ho kar farz namaz ada karne wale ke liye Tahiyatul masjid farz namaz mein daakhil ho jati hai.

۩ Imaam Ibn Abi Shaybah r.h. ne "Al-Musannaf" mein Hasan r.h. se riwayat kiya hai ke Agar wo log  bacche ki janib se Qurbani karen to ye us ke Aqeeqah ke liye kafi ho jayegi.

Dekhiye : Musannaf Ibn e Abi Shaybah, 5/534.

۩ Aur Hishaam aur Ibn Sireen r.h. kahte hain: “Iski janib se Qurbani karna iske Aqeeqah ke liye kifaayat kar jayega.”

۩ Aur Qatada r.h. kahte hain: “Is se kifaayat nahi karegi, balke is ka Aqeeqah kiya jaayega.”

۩ Aur Bahooti r.h. kahte hain:

“Aur agar Aqeeqah aur Qurbani ka waqt ikattha ho gaya, wo is tarha ke Eid ul azha ya Qurbani ayyaam bacche ki paidaish ke satwe roz ke mawafiq ho (yaani aqeeqah aur eid ki qurbani ek hi din pad gaya ho) toh Aqeeqah karna Qurbani se kifaayat kar jaayega, ya phir isne Qurbani ki to dusre (yaani Aqeeqah) se kifaayat kar jayegi, jis tarhan ke agar eid aur jumme ikattha ho jaye to dono ke liye wo ek hi ghusal karen to kifaayat kar jayega, aur isi tarhan Hajj e Tamattu ya Hajj e Qiraan karne wale ka yaum un nahar ke din Hadiy aur Qurbani se kifaayat kar jayegi.” End quote.

Dekhiye : Sharh Muntaha al-Iraadaat (1/617).

۩ Bahooti r.h. (mazeed) kahte hain:

“Aur agar Aqeeqah aur Qurbani jama ho jaye aur aadmi dono ki niyat se Zabah kare ya'ni Aqeeqah aur Qurbani ki niyat se toh, dono se kifaayat kar jayegi, aur ye Imam Ahmed ne bayan kiya hai.”  End quote. 

Dekhiye: Kashshaaf al-Qinaa’ (3/30).

Aur Shaykh Mohammad bin Ibrahim r.h ne bhi yahi qawl ikhtiyar karte hue kaha hai, wo kahte hai:

“Agar Qurbani aur Aqeeqah dono jama ho jayen to apni  janib se Qurbani ka azm rakhne ghar wale ki janib se ek hi kifaayat kar jayegi, to wo yeh Qurbani Zabah kare aur Aqeeqah is mein daakhil ho jaayega.

Aur baaz ke kalaam se yeh akhaz kiya ja sakta hai ke dono ka ek hi shakhs ki janib se hona zaroori hai, ya'ni Aqeeqah aur Qurbani chotey bacche ki janib se hi ho. Aur kuch dusron ki kalaam mein yeh shart nahi, jab waalid Qurbani karna chahe to waalid se Qurbani aur bacche ka Aqeeqah ho jaayega.

Haasil ye huwa ke jab wo Qurbani, Qurbani ki niyat se Zabah kare aur is se Aqeeqah ki niyat kar le to ye kafi ho jayegi.” End quote. 

Fataawa al-Shaykh Muhammad ibn Ibraaheem (6/159).

Aur Allah sabse behtar janta hai.

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Ahle Ilm Ki Galtiyo Par Ibn Qayyim Ki Naseehat

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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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