Taqleed Ka Naya Naam

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

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

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

1. Kya Ap ulema se zyada jante ho?

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

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

4. Ulema ambiya ke waris hote hai!

5. Ulema se puch puch kar chalo!

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

7. Ulema dur ki nigaah rakhte hai!

8. Ulema se duri deen se duri hai!

9. Ulema se duri gumrahi hai!

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

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

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

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

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

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

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

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

۩ Allah ﷻ farmate hai,

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

Surah Nisa, ayat-59.

۩ Salim bin Abdullah r.a. ne bayan kiya ki unhone Ahle Shaam mai se ek shaks se suna, wo Abdullah bin Umar r.a. se Hajj me Umra se fayda (Hajj e Tamattu) ke bareme puch raha tha. Toh Abdullah bin Umar r.a. ne kaha, "Ye jayz hai". Is par Shaami (sham ka rahne wala) ne kaha, " (Lekin) Apke ke walid (Umar r.a.) ne to isse roka hai?

Abdullah ibn Umar ne kaha, "Zara tum ye batao, agar mere walid kisi chiz se roke aur RasoolAllah ﷺ ne use kiya ho toh mere walid ke hukm ki pairwi ki jayegi ya RasoolAllah ﷺ ki, toh usne kaha, "RasoolAllah ﷺ ke hukm ki", toh unhone kaha, "RasoolAllah ﷺ ne aesa kiya hai".

Jamia Tirmizi, kitab al hajj, hadith-824. Is hadees ko Imam Tirmizi ne hasan saheeh karaar diya hai.

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

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

۩ Imam Shafi farmate hai,

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

Imam Nawawi ki Al Majmu, 1/63.

۩ Imam Ibn ul Qayyim (d. 751 H.) ne farmaya: 

“Islam ke Ulema ki fazeelat, unke mukhtalif darje aur unki salahiyate aur unke hukuk ko jaano (ye zaruri hai).

(Ye bhi janne ki zarurat hai) ki unke Ilm aur unki fazeelat aur Allah aur uske Rasool ﷺ se inki ikhlas hame iska paband nai karti ki jo wo kahte hai ham unki har baat ko qubul karle, ya fir unke fatwe ki galti ko qubul karle un masaail me jinme (Quran aur sunnat) ki ibarat un tak na pohchi ho, is liye unke ilm ke mutabik unko jo sahih laga unhone wo kaha, halanki haqiqat kuch aur thi.”

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

۩ Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee r.h. kahte hai,

“Aur ye baat jaan lo ki Allah kuch mukhlis (sincere) logo se galtiya karwata hai dusre logo ke imtehan ke liye ki wo (log) haqiqat ko manenge aur us (mukhlis) shaks ki baat ko chor denge ya fir us nek shaks ki neki aur uske muqam se dhoka kha jayenge. Wo (nek shaks) apni galti par sirf muaf hi nahi kar diya jata hai balki use is ijtihad ke liye aur nek niyat ke wajah se sawab bhi milta hai aur na hi us (alim) ke rutbe ya izzat me koi kami hoti hai. Albatta jo shaks us (alim) ke rutbe ke dhoke me aakar unki pairwi karta hai bina Allah ki kitab aur RasoolAllah ﷺ ki sunnat ke asal dalail ke taraf mutawajje hue, uske liye muafi nahi hai balki wo ek bade khatre (danger) par hai.”

Raf’ul Ish-tibaah, page 152-153. [download arabic pdf]

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

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

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Ek Khushbu Bechne wala Aur Ek Lohaar

en  -

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

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

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

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

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

ur     en   

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

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

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

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

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

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

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

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

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Related article: Biddat ki wazahat

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Aqeedah Kya Hai?

Alhamdulillah..

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

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

۩ Allah taala ne Quran me irshad farmaya hai,

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

Surah Maidah ﴾5﴿, ayat-89.

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

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

Aur shara'i istilaah mein aqeedah yeh hai ke:

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

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

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

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

Surah Baqarah ﴾2﴿, ayat-285.

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

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

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

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

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

Wa Allahu aalam.

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source: Islamqa

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

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Amal Ka Faisla Khaatme Par Hai

Allah ﷻ farmate hai,

Eeman laane walo ko Allah ek qawl-e-sabit ki buniyad par duniya aur aakhirat, dono mein sabaat (steadfast) ata karta hai, aur zaalimo ko Allah bhatka deta hai.

Surah Ibrahim ﴾14﴿, ayat-27.

۩ Sahl bin Sad r.a. riwayat karte hai, Ek shakhs jo Musalmano ki taraf se badi bahaduri se (jang me) lad raha tha aur us ghazwe me Nabi kareem ﷺ bhi maujud the. Nabi ﷺ ne dekha aur farmaya ke jo kisi jahanami shakhs ko dekhna chahta hai woh is shakhs ko dekh le, chunanche woh shakhs jab isi tarha ladne me masruf tha aur mushrikeen ko apni bahaduri ki wajah se sakht tar takaleef me mubtala kar raha tha to ek musalman us ke peeche peeche chala, aakhir woh shakhs zakhmi ho gaya aur jaldi se mar jana chaha, is liye is ne apni talwaar ki dhaar apne seene par laga li aur talwar is ke kandho (shoulders) ko paar karti hui nikal gayi.

Is ke baad picha karne wala shakhs Nabi ﷺ ki khidmat me daudta hua haazir hua aur arz kiya, 'Mai gawahi deta hu ke Aap Allah ke Rasool hain. Nabi ﷺ ne farmaya ke baat kya hai? Unhone kaha ke Aap ne fulan shakhs ke baare me farmaya tha ke jo kisi jahannami ko dekhna chahta hai woh is shakhs ko dekh le halanki woh shakhs Musalmano ki taraf se badi bahaduri se lad raha tha. Mai samjha ke woh is haalat mein nahi marega. Lekin jab woh zakhmi ho gaya to jaldi se mar jaane ki khwahish mein is ne khudkushi kar li.

Nabi ﷺ ne farmaya ke bandah Dozakhiyo sa kaam karta rahta hai halanki woh jannati hota hai (isi tarhan dusra bandah) Jannatiyo ke kaam karta rahta hai halanke woh dozakhi hota hai, bilashuba amalo ka faisla (aetebar) khaatme par hai.

Sahih al Bukhari, kitab al Qadr ﴾82﴿, hadith- 6607.

۩ Anas r.a. se marwi hai ke Nabi ﷺ ne farmaya, “Kisi shakhs par us waqt tak taajjub na kiya karo, jab tak ye na dekh lo ke us ka khaatma kis amal par ho raha hai? Kyunke baaz auqaat ek shakhs saari zindagi ya ek taweel arsa tak apne nek aamaal par guzaar deta hai ke agar isi haal me faut ho jaye to jannat me dakhil ho jaye lekin fir us me tabdeeli paida hoti hai aur woh gunaho mein mubtala ho jata hai, isi tarha ek aadmi ek taweel arse tak aise gunaho me mubtala rahta hai ke agar isi haal me mar jaye toh jahannam me daakhil ho, lekin fir us me tabdeeli paida ho jati hai aur woh nek aamaal me masruf ho jata hai. Aur Allah taala jab kisi bande ke sath khair ka iradah farmata hai toh use us ki maut se pahle istemal farmata hai.”

Sahaba r.a. ne pucha ke kaise istemaal farmate hai? Nabi ﷺ ne farmaya, 'Use marne se pahle saaleh amal ki taufeek ata farma dete hai. Fir is ki rooh qabz karte hai.'”

Musnad Imam Ahmad, jild-5, hadith- 1208. Is hadees ko Shaykh Shuaib Arnot ne saheeh karaar diya hai.

۩ Ibn Rajab kahte hai,

“Jo alfaz logo ko zahir hote hai is baat ki nishandehi karti hai ki logo ko jo chiz chupi hoti hai wo isse alag ho sakti hai jo logo ko zahir hoti hai, aur ye ki ek bura khaatma isliye hota hai kyuki ek shaks ke andar ek chupa masala (problem) hota hai jisse log aagah nahi hote hai, chahe ye bure aamaal ho aur iske tarah, taaki chupi hui khubi usko maut pe ek bure khaatme tak le ja sakti hai.

Isi tarha, ek shaks jahannamiyo ke tarha amal karta hai, lekin andar hi andar uske pas kuch achhi khubi hai, aur wo uske zindagi ke aakhir me galib ho jati hai, aur usko ek achhe khaatme ke taraf le jaati hai.

Abd al-‘Azeez ibn Abi Rawaad ne kaha tha, 'Ek aadmi marne ki halat me tha aur use Laa ilaaha ill-Allaah kahne ko kaha jaa raha tha, lekin aakhri alfaz jo usne kaha wo ye tha ki 'Jo ap kah rahe hai wo is par yakeen nahi rakhta (khud ko batate hue)', aur fir uski maut waise hi ho gai!'

Unhone kaha: Maine us shaks ke bareme pucha, aur paya ki wo sharaab ka aadi (addicted) tha!

Abd al Azeez kaha karte the: Gunaho se aagah raho kyuki ye gunahe hi hai jo use bure khaatme tak le gaye.

Aam taur par, logo ka khaatma kaise hoga ye uska anjaam hota hai jo pahle guzar chuka hai, aur ye pahle hi kitab me likha hai, lihaza salaf bure khaatme se boht zyada darte the, aur un maise kuch apne pichle gunah ko yaad kar ke pareshan ho jate the.

Ye kaha jata tha ki nek logo ka dil is fikr me hota hai ki unki zindagi kaise khatam hogi, aur wo hamesha socha karte hai ki hamara khaatma kaise hoga?

Jo Allah se nazdeek hai unke dil pichle gunaho par fikarmand hote hai, aur kahte hai: Hamare khaatme par hamare gunaho ka kya asar padega? Sahl al-Tastari kahte hai: Jisne Allah ke taraf apna safar shuru kar diya hai wo darta hai ki wo kahi gunah na kar baithe aur jo Allah se nazdeek hote hai wo darte hai ki kahi wo unka khaatma kufr par na ho.

Lihaza sahaba aur nek salaf jo unke baad aaye wo darte the ki kahi wo munafiq na ho jaye, aur unka dar aur fikr kaafi zyada tha.  Toh ek eemaan wala, khud ke liye, kam darje ki munafiqat se (bhi) darta hai, aur fikrmand hota hai ki kahi ye unki zindagi ke khaatme par galib na aajaye, aur use bade darje ke munafiqat ke taraf le jaaye, jaise ki ye upar bayan hua hai ki chupa masala (problem) ek bure khaatme ke taraf le ja sakta hai.” end quote.

Jaami al Uloom wa’l-Hukam (1/57-58).

Is mauzu se mutallik ek sahabi e Rasool ka waqya:

۩ Ibn Shamasa Mahri r.h. (Tabayeen) se riwayat hai, unhone kaha, “Ham Amr b. al-As r.a. ke paas hazir hue, woh wafat paane ki halat me the, wo kafi der tak rote rahe aur apna chehra deewar ki taraf fer liya. Unka beta kahne laga: Abba jaan! Kya RasoolAllah ne ap ko fulan cheez ki basharat nahi di thi? Kya fulan baat ki basharat na di thi?

Unhone hamari taraf rukh kiya aur kaha, ham (sahaba, basharat se bhi badh kar) sabse afzal amal لا إله إلا الله محمد رسول الله ki gawahi dene ko khayal karte the.

Mai (apni zindagi me) teen marhalo se guzra hu. (Pahla yeh ke) Maine apne ap ko is haalat me paaya ke RasoolAllah ﷺ ke sath mujhse zyada bughz kisi ko na tha aur na is ki nisbat koi aur baat zyada pasand thi ke mai Aap par qabu paa kar Aap ko qatal kar du.
Agar mai is haalat me mar jata to yaqeenan dozakhi hota.

(Dusre marhala me) Jab Allah taala ne mere dil me Islam ki muhabbat paida kar di to mai Nabi ﷺ ki khidmat me haazir hua aur arz kiya, apna daaya haath badhaye taakeh mai Aap ki bait karu, Aap ne daaya hath badhaya toh maine apna haath (peeche) khech liya. Aap ﷺ ne farmaya, Aye Amr! tumhe kya hua hai? Mai ne arz kiya, Mai ek shart rakhna chahta hu. Unhone (Rasool ﷺ) farmaya, 'Kya shart rakhna chahte ho?' Maine arz kiya, 'Yeh (shart) ke mujhe maafi mil jaye.' Aap ﷺ ne farmaya: Amr! Kya tumhe malum nahi ke Islam un tamam gunaho ko mita deta hai jo isse pahle ke the aur Hijrat un tamam gunaaho ko mita deti hai jo is (hijrat) se pahle kiye gaye the aur Hajj un sab gunaaho ko mita deta hai jo is se pahle ke the.
Us waqt mujhe RasoolAllah ﷺ se zyada mahbub koi na tha aur na Aap ﷺ se badh kar meri nazar me kisi ki azmat thi, mai Aap ki azmat ki bina par aankh bhar kar Aap ko dekh bhi nah sakta tha aur agar mujh se Aap ﷺ ka huliya pucha jaye to mai bata na sakunga kyunke mai Aap ko aankhh bhar kar dekhta hi na tha aur agar mai us haalat me mar jata toh mujhe ummeed hai ke mai jannati hota.

Fir (teesra marhala yeh aaya) ham kuch chizo ke liye zimmedar the, mai nahi jaanta ki mai un me kaisa raha hu (yaani sahih ya galat).

(Aye mere bete) Jab mai mar jaau to koi noha karne wali mere sath na jaye, na hi aag sath ho aur jab tum mujhe dafan kar chuko to mujh par aahista aahista matti daalna, fir meri qabr ke gird itni der (dua karte hue) thaherna, jitni der me oont (camel) zibah kar ke is ka gosht taqseem kiya ja sakta hai taake mai tumhare wajah se (apni nayi manzil ke sath) manoos ho jau aur dekh lu ke mein apne Rab ke farishto ko kya jawab deta hu.

Sahih Muslim, kitab al eemaan ﴾1﴿, hadith- 321.

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Allah hame us haal me maut de jab Aap hamse raazi ho. aameen

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Ruku Ke Baad Hath Bandhna | Shaykh Albani

Shaykh Albani farmate hai,

“Ruku  ke baad  qiyaam me itminaan ka wajib hona to sabit hai lekin ahle hijaz se baaz qabil e ahtaram ahle ilm is hadees (المسیے ء صلاتہ) se istidelaal karte hue is qiyaam me hath bandhne ko sabit karna nihayat mushkil aur ba'eed az imkaan (gair-mumkin) hai balki is ka isbaat (daleel) batil hai isliye ke kisi hadees me is ka zikr nahi hai, ke is qiyaam me hath bandhe jaaye, daaye hath ko bayein hath ke saath pakadne ki tafseer ruku ke baad kaise durust hai ye bhi tab hi  agar us par is muqaam me hadees ke alfaaz ka majmua muwafqat kare, pas kaise dalaalat (sabit) kar sakta hai jab ke is ki toh zaahiri dalaalat us ke mukhtalif hai. Mazeed zikr karda hatho ke rakhne ka hadees se bazaahir maloom nahi ho raha hai jab ki haddiyo se maqsood kamar ki haddiya hai jaisa ke is ka zikr pahle guzar chuka hai jab ki is ki taaeed Aap ﷺ ke amal se bhi hoti hai jis ka zikr pahle guzar chuka hai ke Aap seedhe barabar  khade ho jate the yahan tak ke har mahrah (hissa) apne muqaam par wapas aa jata tha. Pas Aap is par munsifana andaaz ke saath gaur o fikr kare.

Chunanche mujhe qat'an shak nahi hai ke is qiyaam me hath bandhna aisi biddat hai jo gumraahi se hamkinaar hai, agar is ka kuch subut hota to kahi (toh) zikr hota, mazeed is se bhi taeed ho rahi hai ke salaf saliheen me se kisi se bhi ye sabit nahi hai aur na is ka zikr aimma e hadees me se kisi ne kiya hai. wa Allahu alam.

Albatta Shaykh Tuwaijri ne apne risaala ke safa 18,19 me Imaam Ahmad (bin hambal r.h.) se naqal kiya hai, wo kahte hai ke ruku ke baad qiyaam me hatho ko  bandhna aur chor dena dono durust hain lekin ye unka apna ijtihaad aur qawl hai, marfu hadees nahi hai aur ijtihaad kabhi galat bhi ho jata hai lihaza jab kisi kaam ke biddat hone par sahih hadees maujud ho jaisa ke is masa'le me maujud hai toh kisi imaam ka qaul is ko biddat hone se baaz nahi rakh sakta jaisa ke ye qaeda (usool) Shaykh ul Islam Ibn e Taymiyyah (r.h.) ki baaz kitabo me mazkur hai balke mujhe toh Imaam Ahmad (rh) ke is kalam se (yeh) maloom hota hai ke in ke nazdeek is qiyaam me hath bandhna sunnat ke saath sabit nahi jab ki unhone hath bandhne aur chorhne ka ikhtiyaar diya hai, pas kya Imaam Ahmad r.h. ruku se pahle qiyaam me is tarah ka ikhtiyaar de sakte hai, malum hua ke ruku ke baad qiyaam me hath bandhna masnoon nahi hai agarche is  mas'ale ko tafseel se bayaan karne ki zarurat thi lekin gunjaish na hone ki wajah se ikhtisaar ke saath is ka zikr kar diya gaya hai.” end quote.

source: Namaz e Nabawi (Muhammad Nasiruddin al-Albani) [Urdu version], page-129-130. [scan]

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