Kufriya ya Shirkiya amal karne wala shakhs do (2) haal se khaali nahi hoga:
۞ Pahli baat:
Aisa shakhs gair-muslim ho chahe woh kisi Deen ka qayil ho ya be-deen aur mulhid (yaani Allah ko na manne wala) shakhs ho
To aisi soorat me woh shakhs kafir hai, chahe woh ilm rakhta ho ya jaahil ho ya taaweel karta ho, is par duniya mein Islami ahkamaat laagu nahi honge, lehaza is ke sath kuffaar wala muamla kiya jayega kyunke yeh shakhs to Islam mein bilkul bhi daakhil hi nahi hua, to aise shakhs par Islam ka hukm kaise laagu ho sakta hai jabki usne apni nisbat Islam ki janib kiya hi nahi hai?
Albata aakhirat me yeh hoga ke: agar woh jaahil (na-wakif, kam-ilm, anjaan) hai aur use Islam ki dawat bilkul nahi pahunchi, ya dawat to is ki apni zubaan mein pahunchi lekin woh Islam ki maskh aur tabdeel (yaani bigdi) shuda soorat thi ke jis ki bina par hujjat qayim nahi ho sakti thi to fir aise shakhs ke bare mein akhirat ke roz kya hoga is ke mutallik ulema me lambi bahes aur ikhtilaf hai.
Is ke bare me behtar raaye ye hai ke: Qayamat ke din un ka imthehan liya jayega chunancha agar woh itaat guzari karega to jannat me daakhil ho jayega aur agar nafarmani ki toh jahannum mein jayega.
Shaykh ibn Taymiyah kahte hain:
"Aur bahut se aise aasaar (riwayat) milte hai ke jise dunya me Islam ka paigaam na pohuncha toh qayamat ke din iski janib maidan e mahshar me ek paigambar bheja jayega." end quote.
Majmoo‘ al-Fataawa (17/308).
۞ Dusri baat:
Kufriya ya shirkiya amal karne wala insaan Islam ka daawe daar ho aur waqai is mein Islam ka wasf paaya bhi jaye, yaani elaaniya taur par Islam ka iqraar kare aur RasoolAllah ﷺ ki mukammal tasdeek bhi elania kare.
Toh agar aisa shakhs la ilmi ki bina par koi kufriya kaam kar le to use is bina par kafir nahi kaha jayega, aur us waqt tak woh Islam se kharij nahi hoga jab taq is par hujjat qayam na ho jaye aur us par dalail waazeh na ho jaye.
Shaykh Abdul Rahman Saadi kahte hain:
“Har woh shakhs jo Allah aur us ke Rasool par eemaan rakhta hai, dono ki tasdeeq karta hai, dono ki itaat ki pabandi bhi karta hai lekin kam-ilmi ki wajah se RasoolAllah ﷺ ke laaye hue baaz ahkamaat ka inkaar kar de, ya use yeh ilm hi nahi hai ke yeh talimaat RasoolAllah ﷺ ki hain [aur woh un ka inkaar kar deta hai] to agarche is ka yeh amal asal mein kufr hai, aur yeh amal karne wala kafir thaherta hai, lekin ye haqiqat ki RasoolAllah jo (paigaam) laaye the wo usse anjaan tha, use kafir karar dene ki ijazat nahi deta chahe wo Aqidah ka masla ho ya Fiqhi masail ka kyunki kufr ka matlab yeh hai ke RasoolAllah ﷺ ki laayi hui sab ya kuch talimaat ka ilm hote hue inkaar kar diya jaye.
Is se ap ko yeh maloom ho gaya hoga ke (muqammal taur par) Rasool ka inkaar karne wala aur kam-ilmi, gumraahi, la-ilmi aur zidd ki wajah se Rasool ki baaz talimaat ka inkaar karne wale musalman ke darmiyan kya farq hai?” end quote.
Fataawa as-Sa‘diyyah (p. 443-447).
To isse maloom hota hai ke kam-ilmi ki bina par uzr qubool karna tamam ke tamam sharai masail me hai, chahe un ka talluq aqeedah, tauheed aur shirk se ho ya fiqhi ahkaam se.
Aqeede ke masail mein Musalman ka kam-ilmi ki bina par uzr qubool karne ka zikr sharai dalail mein maujud hai, jo ke ye hain:
1۞ Aisi tamam sharai nusus jin mein khatakaar ka uzr qubool kiya gaya hai, jaise ke farmaan e baari taala hai:
رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا
(Aye) Hamare parwar-digaar! Agar hum bhool jaye ya khata kar baithe to hamara muwakhza (punish) mat farmana.
Surah Baqarah (2), Ayat-286.
Is aayat ke baad Allah taala ne [Sahih Muslim (Hadees e qudsi) hadith-126] ki riwayat ke mutabiq farmaya:
Maine tumhari Dua qubool farma li hai.
Isi tarhan farmaan e baari taala hai:
وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا
Jin umoor mein tum se khata ho jaye us me tum par gunah nahi hai, taham jin me tumaray dil jaan bujh kar khata kare [un mein gunah hai] aur Allah taala bakhsne wala nihayat raham karne wala hai.
Surah Ahzaab (33), Ayat-5.
Isi tarha Aap ﷺ ka farmaan hai: (beshak Allah taala ne Meri Ummat se khata, bhool-chook aur zabardasti karwaye gaye kaam muaf kar diye hain.
Sunan Ibn Majah, hadith- 2043. Hasan (Albani).
To in tamam nusus se ye maloom hota hai ke jis shakhs ne bhi bhool kar ya laa-ilmi ki wajah se sharai hukum ki mukhalfat ki to woh muaf hai, kyunki khatakaar me laa-ilm shakhs bhi shaamil hai kyunki har woh shakhs khatakaar hai jo gair iraadi taur par haq baat ki mukhalfat kare.
۩ Shaykh ‘Abd ar-Rahmaan as-Sa‘di kahte hain:
“Yeh [muafi] aam hai, is me woh tamam ahle eemaan shaamil hain jo galti se koi amali ya eemani khata kar bathain.” end quote.
Irshaad ila Ma‘rifat al-Ahkaam (p. 208).
۩ Aise hi Shaykh Ibn Uthaymeen kahte hain:
"La-ilmi bila shak o shuba khatakaari mein shaamil hoti hai, is liye hum ye kahte hain ki agar koi insaan aisa qawli ya faeli kaam kar le jo kufr ka maujab hai (constitues kufr), lekin use ye nahi maloom ke ye kufr hai, yani use sharai daleel ki roshni me ilm nahi hai ke yeh kaam kufr hai toh use kafir nahi kaha jayega". end quote.
Sharh al-Mumti‘ (14/449).
Aise hi shaykh ibn Taymiyah kahte hain:
"Allah taala ne Quran majeed me farmaya:
رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا
Hamare parwar-digaar! Agar hum bhool jaye ya khata kar bathe to hamara muwakhza mat farmana. [ baqarah : 286]. Is aayat ke baad Allah taala ne farmaya: (Maine tumhari dua qubool farma li hai) yaha par kisi zanni ya qatee maslay mein yakeeni khata ki tafreeq nahi farmai. .. Chunancha agar koi shakhs yeh kahe ke kisi bhi qatee ya zanni masle mein (definitive issues or issues based on probability) khata khane wala shakhs gunahgaar hoga toh aisa shakhs kitaab o sunnat aur shuru ke zamane (salaf) ke ijma ki mukhalifat kar raha hai". end quote.
Majmoo‘ al-Fataawa (19/210).
۩ Isi tarha Shaykh ibn Taymiyah ne ek aur jagah farmaya :
"Mai hamesha ye kaha karta hu aur mere sath uthne baithne wale achi tarha jante hai ke ham unlogo maise hai jo hamesha zor dekar kisi khas shaks ko kafir, faasiq ya gunahgaar kahne se mana karte hai, jab tak ke ye pata na chal jaye ki shariah ki daeel us par wazeh ho chuki hai, aur ye sabit ho jaye ki wo kafir, fasiq ya gunahgaar hai. Mai ye daawe se kahta hu ki Allah ne is ummah ko muaf kar diya hai un khatao ke liye jo eemaani [yani nazriyati], qawli aur amali [yani fiqhi] masail se hai. Salaf in maise boht se muamlo me musalsal bahes karte rahe lekin un maise kisi ne bhi ek dusre ko Kafir, Fasiq ya gunahgaar hone ki gawahi nahi di." end quote.
Majmoo‘ al-Fataawa (3/229).
۩ Isi tarha ibn Arabi kahte hain:
"Is Ummat maise la-ilm aur khatakaar shakhs koi kufria ya shirkiya amal bhi kar le to woh fir bhi kafir ya mushriq nahi hoga kyunke us shakhs ki la-ilmi aur khata kaari us waqt tak bataur uzr qubool ki jayegi jab taq hujjat is ke liye bilkul waazeh taur par ayaa nahi ho jati hai. Aur hujjat is tarha ayaa hogi ki wo is tarha ki daleel ho jise inkaar kar ke wo kafir ho jaye aur ye saaf taur par is hadd tak use samjha diya gaya ho ki us jaise kisi aam admi ko agar samjhaya jaye to wo uljhe (confuse) na (ho).
Ise Qaasimi ne Mahaasin at-Ta’weel (3/161) me bayan kiya hai.
۩ Aise hi Shaykh Abd ar-Rahmaan al-Mu‘allimi kahte hain:
"Ham ne agarche sawal ki sooraton maise kisi ek ke baare me yeh bhi kaha hai ke: "Gair-Allah se dua karna gair-Allah ki ibadat aur shirk hai." lekin hamare is jumle ka yeh matlab nahi hai ke gair-Allah se koi bhi dua mangne wala mushriq bhi ho jayega, balke is ka sahih matlab yeh hai ke woh shakhs mushriq hoga jis ke paas gair-Allah se mangte hue koi sharai uzr nah ho, chunancha agar kisi [gair -Allah ko pukarne wale] ka koi sharai uzr banta ho to ain mumkin hai ke [is shirkiya amal ke bawajood] woh Allah taala ka pasandeeda bandah ho balke afzal aur sab se muttaqi shakhs bhi ho sakta hai". end quote.
Athaar ash-Shaykh ‘Abd ar-Rahmaan al-Mu‘allimi (3/826).
2۞ Allah taala ki janib se bando par hujjat ilm ke baad hi qayam hoti hai. Is bare me kitaab o sunnat ki nusus ye hain:
Jaise ke Allah taala ka farmaan hai:
وما كنا معذبین حتى نبْعث رسولا
Aur ham Rasool maboos kar dene tak aazaab dene wale nahi hain.
Surah al Isra (17), ayat- 15.
Isi tarha ek aur farmaan hai:
Ham ne bheje Rasool khushkhabri dene wale aur darane wale, taa ke logo ke liye Allah taala par Rasoolo ke baad hujjat na rahe, aur Allah galib hikmat wala hai.
Surah Nisa (4), Ayat-165.
Isi tarha yeh bhi hai ke:
Aur Allah taala kisi qaum ko hidaayat dene ke baad gumraah nahi karta, yaha tak ke un ke liye taqwa ikhtiyar karne ke zarye wazeh farma deta hai.
Surah Tawba (9), Ayat-115.
Is ke ilawa aur bahut si ayaat hai jin me ye baat wazeh hai ke hujjat usi waqt qayam hoti hai jab taq mukhalif ko ilm nah ho jaye aur us ke liye wazeh nah ho jaye.
To un sab ayaat mein ye baat wazeh hai ke: Mukhalif shakhs se us waqt taq sharai ahkamaat ki pabandi ka mutalba nahi ho sakta jab tak use un ka ilm nah ho jaye, chunancha jab tak use ilm nahi hai to woh mazoor samjha jayega .
۩ Shaykh ibn Uthaymeen r.h. "رسلا مبشرین ومنْذرین" aayat ke fawaid zikr karte hue kahte hain:
"Is aayat me azeem tareen Ilmi faida hai ke la-ilmi ki bina par uzr qubool hoga, yahan tak ke aqaid ke bare me bhi kyun ke Rasoolo ko aqaid aur fiqhi ahkaam dono de kar bheja jata hai. Lehaza agar koi shakhs laa ilm hai aur uske paas rasool ki taalimaat nahi pahunchi toh us ke paas Allah ke yaha uzr pesh karne ke liye hujjat maujud hai, aur Allah taala ke yaha pesh karne ke liye hujjat usi waqt maujood hogi jab us ke paas sharai taur par maqool uzr hoga. "end quote.
Tafseer Surah Nisa (4), Ayat-165.
۩ Ibn Qayyim r.h. kahte hai,
"Bande par ahkamaat usi waqt laagu hote hain jab woh baligh ho jaye aur ahkamaat us tak pahunch jaye. Chunanche jis tarha bande ke balig hone se pahle ahkamaat is par laago nahi hote to bilkul isi tarhan agar ahkamaat is tak na pohunche to bhi is par ahkamaat laago nahi hote." end quote.
Badaa’i‘ al-Fawaa’id (4/168).
3۞- Aisi nusus jin me shirk ya kufar sarzad hone par uzr qubool kiya gaya, unki daleele ye hai.
۩1. Us shakhs ka waqya jo apne ap ko marne ke baad jalane ka hukum deta hai aur woh Allah taala ki qudrat ka inkaar kar baithta hai.
Abu Hurairah r.a. riwayat karte hai ki Nabi ﷺ ne farmaya, Ek (1) shakhs bahut gunah kiya karta tha jab is ki maut ka waqt kareeb aaya to apne beton se is ne kaha ke jab mai mar jau toh mujhe jala daalna fir meri haddion ko pees kar hawa me uda dena. Allah ki qasam! agar mere Rab ne mujhe pakad liya to mujhe itna sakht aazaab dega jo pahle kisi ko bhi is ne nahi diya hoga.
Jab woh (gunahgaar shaks) mar gaya to (is ki wasiyat ke mutabiq) is ke sath aisa hi kiya gaya. Allah taala ne zameen ko hukm farmaya ke agar ek (1) zarra bhi kahi is ke jism ka tere paas hai to use jama kar ke le aa. Zameen ne is hukm par amal kiya aur woh bandah ab (apne Rab ke samnay) khada hua tha. Allah taala ne kaha, 'Tum ne aisa kyun kiya?'
Us ne arz kiya, Aye Rab! Tere khauf ki wajah se. Aakhir Allah taala ne ise muaf kar diya.
Sahih al-Bukhari, Book of Prophets, hadith- 3481.
Ab is aadmi se jo baat sadir hui thi yeh kufr e akbar hai. Isse insaan daira e Islam se kharij ho jata hai kyunke is ne Allah taala ki qudrat ka inkaar kiya hai ke Allah taala use is andaaz se marne ke baad zinda nahi kar payega. Halanki Allah taala ki sifat e qudrat Allah taala ki sifaat maise wazeh aur sab se ayaan sifat hai, balke qudrat e ilahi Allah taala ki rububiyat aur elahiyat dono ke liye lazim o malzoom hai, qudrat ki sift parwar-digaar ke liye sab se khaas sift ka maqaam rakhti hai. Lekin itni ahem sift ka inkaar karne ke baad bhi woh kafir nahi hua kyunke us ki laa ilmi ki bina par us ka uzr qubool kiya gaya.
۩ Is hadees ki sharah mein Ibn ‘Abd al-Barr r.h. kahte hain:
"Ulema e karaam is ke mafhuum ke mutaliq mukhtalif aara rakhte hai. Kuch kahte hain ke is shakhs ko Allah taala ki sift qudrat ka sahih ilm nahi tha ke Allah taala jo chahay karne par qadir hai. To un ulema e karaam ka ye kehna hai ke jo shakhs Allah taala ki koi ek sift se la-ilm rahe aur deegar tamam sifaat ko samajh kar un par eemaan rakhe to woh chand sifaat se la-ilm hone ki bina par kafir nahi hoga. Nez un ka ye bhi kahna hai ke kafir woh hota hai jo haq baat maanne se hatt-dharmi kare, is liye laa-ilmi ki bina par inkaar karne wala kafir nahi hota.
Ye mauquf shuru ke ulema aur jo ulema unke naqshe-qadam par chale unke hai." end quote.
At-Tamheed lima fi’l-Muwatta’ min al-Ma‘aani wa’l-Asaaneed (18/42).
۩ Shaykh ibn Taymiyah kahte hai:
"Us shakhs ne yeh nazarya bana liya tha ke agar iski wasiyat par amal kiya gaya toh Allah taala is ke jismani ajza aur zarraat ko jama nahi kar sakega, ya use Allah taala ki itni badi qudrat ke bare me shak tha ke Allah taala use zinda nahi kar sakega. Yeh dono baate hi kufar hain. Is se woh shakhs kafir ho jayega jis par [Allah taala ki un sifaat ke bare mein ] hujjat qayam ho chuki ho, lekin chunke woh is sift se la-ilm tha aur use itna ilm haasil nahi ho saka jisse is ki yeh la-ilmi dur ho jati, nez is ke paas Allah taala ke bare me eemaan tha, Allah taala ke ehkamaat, hukum aur haraam, waadon aur aagahi (warning) par eemaan tha isi liye woh Allah ke azaab se dar gaya toh Allah taala ne is ke isi khauf ki bina par bakhash diya.
Lehaza agar koi shakhs aqeede ke baaz masail me galti kar baithe aur woh Allah taala, Rasool Allah aur yaum e akhirat par eemaan rakhta ho, nek amal karta ho toh woh us shakhs se kamtar nahi ho sakta toh Allah taala us ki khata muaf farma denge, ya sach ko talash karne me kotahi ke mutabiq saza denge .
Lekin maroof eemaan wale shakhs ko mahez galti ki bina par kafir keh dena bohat hi sangeen iqdaam hai." end quote.
Al-Istiqaamah (1/164).
۩ Imam Shafi r.h. kahte hain:
"Allah taala ke bohat se asmaa aur sifaat hai jo ke Quran majeed me aur Nabi ﷺ ne apni ahadees me ummat ko bayan kiye hain, ab jis shakhs par hujjat qaym ho chuki hai is ke liye un asmaa aur sifaat ko radd karna mumkin nahi kyunke Quran majeed ne inhe bayan kiya hai. Nez RasoolAllah ﷺ se bhi ye saabit ho chuka hai.
Lihaza agar koi shakhs apne ouar hujjat qayam ho jane ke baad bhi un ki mukhalifat kare [yani inhen tasleem na kare] to woh kafir hai. Lekin hujjat qayam ho jane se pahle woh shakhs laa-ilmi ki bina par mazoor shumaar hoga kyunke asmaa aur sifaat ka ilm mahez aqal se haasil karna mumkin nahi hai, nah hi gaur o fikar aur soch o bichaar se mumkin hai. Lihaza hum kisi ko bhi laa ilmi ki bina par us waqt tak kafir nahi kahte jab tak use ilm na ho jaye." end quote.
Siyar A‘laam an-Nubala’ (10/79).
۩2. Bani Israel ka Moose a.s. ke sath waqya:
Allah taala ne is waqye ko bayan karte hue farmaya :
Aur hum ne Bani-Israel ko samandar paar karwaya to woh aisi qaum ke paas aeye jo ke apne buton par mujawar ban kar baithte the, qaum e Moose ne kaha: Aye Moose! Hamare liye bhi aisa hi mabood bana do jaise un ke mabood hain, toh Moose ne kaha: Tum yaqeenan la-ilm qaum ho, be-shak yeh qaum jis haalat mein hai tabah hone wali aur jo ye kar rahe hain ye baatil hai?
Fir farmaya kaha: Kya mai Allah ke ilawa tumare liye koi aur mabood talaash karoon halanke us ne tumhe tamam jahan walo par fazeelat bakhshi hai.
Surah A‘raaf (7), ayat- 138-140.
Toh is aayat mein wazeh hai ke unhone Moose a.s. se ek but banane ka mutalba kiya tha jis ki ibadat ke zarye woh Allah ka qurb haasil kar sake jaise ke un mushriko ne ibadat ke liye apne mabood bana rakhe the.
۩ Ibn al Jawzi r.h. is ki tafseer me kahte hain:
"Yeh unke bohot bade la-ilm hone ki khabar hai ke unhone Allah ki nishaniya dekhne ke baad bhi gair Allah ki parastish ko jayez samajh liya." end quote.
Zaad al-Maseer (2/150).
۞ Abu Waqid al-laithi r.a. riwayat karte hai ki jab Rasoollallah ﷺ gazwa e Hunain tashreef le ja rahe the, raaste me aapka guzar mushkireen ke ek ped(tree) ke paas se hua jo "Zaat e anwaat" ke naam se mashoor tha, we log us par (barqat haasil karne ke liye) apne hathyar latkaya karte the, kuch musalmano ne arz kiya, Ya Rasoollullah ﷺ! Jis tarah unka ye "Zaat e anwaat" hai usi tarah hamare liye bhi koi ped(tree) farma dijiye, Nabi akram ﷺ ne farmaya:
"SubhanAllah (Allah pak hai us shirk se jo log karte hai)! Yeh to aisi hi baat hai jis tarah Moosa(a.s.) ki qaum ne kaha tha ke Jis tarah in logon ke But(idol) hain hamari liye bhi ek but bana dijiye, (fir Rasoolallah ne farmaya) qasam hai us zaat ki jiske haath me meri jaan hai, tum zaroor apne se pahlon ke tareeqo par chaloge".
Sunan Tirmizi, kitabul fitan, hadith-2180, Imam Tirmizi aur allama Albani ne sahih kaha hai.
To is waqye mein wazeh hai ke nau-muslim afraad ne Nabi ﷺ se shirk e akbar ka mutalba kiya ke un ke liye bhi darakht se tabarruk aur talluq banana jaiz qarar diya jaye jaise ke mushriq kiya karte the, isi liye Nabi ﷺ un ke is mutalbe ko bani Israel ke mutalbe se tashbeeh di.
۩ Mohammad Rasheed riza r.h. kahte hai:
"Jin logo ne Nabi ﷺ se mazkurah baat ka mutalba kiya tha woh nau-muslim the aur ahad qareeb me shirk se tauba ki thi, to unhone samjha ke Nabi ﷺ jis cheez ko hamare liye muqarrar kar denge woh sharai taur par sahih hogi, Islam ke bad-khilaf nahi hogi." end quote.
Majmoo‘ ar-Rasaa’il wa’l-Masaa’il an-Najdiyyah (4/39).
۩ Shaykh Abdul Razzaq Afeefi r.h. se murdon ke bare me galat nazriyat rakhne wale aur unse haajat rawaai ka mutalba karne wale qabar-paraston ke mutalliq sawal kiya gaya to Shaykh ne kaha:
"Agar un par hujjat qayam ho chuki hai toh woh Islam se murtad hai, warna la-ilmi ki wajah se muaf honge jaise ke Zaat anwaat ka mutalba karne walon ko mazoor samjha gaya." end quote.
Fataawa ash-Shaykh ‘Abd ar-Razzaaq ‘Afeefi (p. 371).
۩ Isi tarha ibn Taymiyah kahte hai:
"RasoolAllah ﷺ ki laayi hui talimaat ke baad hum sab ko ye baat laazmi taur par maloom hai ke unhone apni ummat ko murdo se haajat rawai ki ijazat nahi di, chahe woh faut shuda ambiya ho ya nek log ya koi aur, chahe haajat rawai ke liye inhe gaus kahen ya koi aur lafz bole, un ki panah mange ya kuch aur kahin.
Isi tarhan Nabi ﷺ ne apni ummat ke liye kisi bhi murde ya zinda shakhs ko sajda wagaira karne ki ijazat nahi di, balke hum yeh baat achhi tarha jante hai ke Aap ﷺ ne un tamam umoor se mana farmaya hai, nez Aap ne yeh bhi batla diya ke aise tamam umoor Allah aur us ke Rasool ki janib se haraam kardah shirk me shaamil hain.
Lekin ahad e Nubuwat se baad zamane me la-ilmi ke galbe aur Islamic taalimaat ke ilm ki kami ke ba'is logo ki takfeer mumkin nahi hai, jab tak RasoolAllah ﷺ ki taraf se laayi gayi shariyat aur unki bar-khilaf cheeze un ke liye waazeh ho jaye." end quote.
Ar-Radd ‘ala al-Kubra (2/731).
۩ Isi tarha Shaykh ‘Abd al-Muhsin al-‘Abbaad kahte hain:
"Qabron me madfoon (dafan) logo se maangna, unse haajat rawai aur mushkil kushai chahna shirk e akbar hai jo ke daira e islam se insaan ko kharij kar deta hai.
Is amal ko shirk aur kufr kaha jayega taaham is amal me mulawwis har shakhs ko kafir ya mushrik nahi kaha jayega kyunke agar koi shakhs la-ilmi ki bina par is kaam me mulawwis tha to woh la-ilmi ki wajah se mazoor hoga, yahan tak ke is par hujjat qayam ho jaaye aur hujjat samajh lene ke baad bhi us par jama rahe toh fir aisi surat me us par kafir aur murtad hone ka hukum lagaya jayega.
Qabar parasti aise umoor maise hai ke bahut se logon ko is ke (shirk hone ke) bare mein salahiyat haasil nahi hai khaas taur par aise mahol ke afraad jahan par qabron ka ahtram aur nek logon se haajat rawaai ko saaliheen (neko) se mohabbat ke naam par kiya jata ho, jahan par apne ap ko aalim qaraar dene wale log hi qabar parasti me agwakaar hai aur madfoon shaksiyat ko qurb eb ilahi ka zarya qarar dete hai." end quote.
Kutub wa Rasaa’il al-‘Allaamah al-‘Abbaad (4/372).
۞4 Huzaifah ibn al-Yamaan r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Islam aese hi purana ho jayega jaise libaas ka rang purana ho jata hai, hatta ke ye janne wale bhi baaki na rahenge ki Namaz, Roza, Hajj aur sadaqah (Zakat) kya cheez hai. Aur Allah ki kitab ek raat mein aesi gayab ho jayegi ki us ki ek Ayat bhi baaki na rah jayegi aur kuch log, budhe mard aur budhi aurate baaki rah jayengi, jo ye kahenge ki hamne apne baap dadao ko ye kalima 'Laa ilaaha ill-Allah' kahte hue suna tha isliye ham bhi ise kaha karte hai.
Silah ne Huzaifah r.a. se kaha: Jab unhe ye nahi malum hoga ki namaz, roza, Hajj aur sadaqah kya chiz hai toh unhe sirf ye kalima 'Laa ilaaha ill-Allah' kya fayda pohchayega?
Toh Huzaifah r.a. ne unse munh fer liya, fir unhone teen baar ye baat un par dohraayi lekin wo har baar unse munh fer lete, fir teesri martaba unke taraf mutawajje hue aur farmaya, "Aye Silah, yeh kalimah unko jahannam se bacha lega, is tarha teen baar kaha."”
Sunan ibn Maajah, book of Tribulations, hadith- 4049, Buwaysiri ne Misbaah az-Zujaajah (2/291) me sahih karar diya hai; Shaykh Albaani ne Silsilat al-Ahaadeeth as-Saheehah (1/171) me sahih karar diya hai.
To is hadees se maloom hota hai ke un logon ke paas eemaan mujmal yani aqeedah tawheed ka iqraar hoga, nez inhen Islam ke bare mein kuch bhi ilm nahi hoga siwaye zubani iqraar ke jo unhon ne apne buzurgo se suna hoga.
۩ Ibn Taymiyah kahte hai:
"Bahut se log aisi jagho ya waqt mein pale-badhe hote hai jahan Ilm nabuwat me se bahut si cheeze mit chuki hoti hai, hatta ke wahan par RasoolAllah ﷺ ko Allah taala ki janib se milne wali kitaab o hikmat ki tableegh karne wala koi bhi nahi hota jis ki wajah se aisi bahut si baate waha ke log nahi jante jinhe Allah taala ne apne rasool ko de kar bheja hota hai aur na hi wahan par is ki tableegh karne wala koi hota hai, to aise mahol ka aadmi kafir nahi hoga isi liye aimmaa e karaam ka is baat par ittafaq (Ijma) hai ke agar koi shakhs kisi ahle ilm se door-daraaz ke ilaqe me pala-badha ho aur woh nau-muslim bhi ho to is haalat me kisi mashhoor o maroof mutawatar amal ka inkaar karde toh is par kufr ka hukum nahi lagaya jayega yahan tak ke use RasoolAllah ﷺ ki talimaat se aashna nah kara diya jaye." end quote.
Majmoo‘ al-Fataawa (11/407).
To khulasa yeh hua ke:
Shaykh ibn Uthaymeen farmate hai:
"Aisi la-ilmi jis ki bina par insaan ko mazoor samjha jata hai woh yeh hai ke insaan haq jaanta hi nahi hai aur nah hi haq baat is ke samne zikr ki jati hai to aisi la-ilmi ki bina par insaan ko galti par gunah nahi milta aur nah hi is galti par murattab hone wale ahkaam insaan par laagu hote hai, nez la-ilmi ki bina par galti karne wala shakhs agar Musalman hone ka dawedaar ho aur laa ilaha illallah Mohammad ur RasoolAllah ka iqraar karta ho to woh Musalman hi shumaar hoga [kafir nahi ho jaye ga] aur agar woh Musalmanoon me se nahi hai to fir is ka talluq duniya me usi deen se hoga jis ki taraf woh apni nisbat rakhta hai.
Jabke akhirat me is ka muamla ahle fitrat wala hoga, yani qayamat ke roz is ka maamla Allah taala ke supurd hoga.
Is tarha ke logo ke bare me sahih tareen mauquf yeh hai ke Allah taala un ka jaise chahega imtehaan le ga, chunanche un mein se jo itaat karenge woh jannat me jayenge aur jo nafarmani karenge woh jahannam me jayenge."
Majmoo‘ Fataawa wa Rasaa’il ash-Shaykh Ibn ‘Uthaymeen (2/128).
Wa Allahu aalam.
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Mazeed ilm ke liye Dr. Sultaan al-‘Umayri ki Ishkaaliyyah al-I‘dhaar bi’l-Jahl fi’l-Bahth al-‘Uqadi ko dekhe.
