01. Muharram-ul-Haram

Fazail-o-Aamal aur Rusoomat

Muharram-ul-Haram

Maah-e-Muharram hijri saal ka pehla maheena hai jis ki bunyad to Nabi Kareem ﷺ ke Waqia-e-Hijrat par hai lekin is islami san ka taqarrur aur Aaghaz-e-Isitamaal 17 hijri main Hazrat Umar Farooq رضی اللہ عنہ ke Ahd-e-Hukoomat se huwa. Bayan kiya jata hai keh Hazrat Abu Moosa Ashari رضی اللہ عنہYaman ke Governer thay, Un ke pas Hazrat Umar رضی اللہ عنہ ke farameen aatay thay jin par tareekh daraj nahin hoti thi, 17 hijri main Hazrat Abu Moosa رضی اللہ عنہ ke tawajjah dilane par Hazrat Umar Farooq رضی اللہ عنہ ne sahabah ko apne han jama farmaya aur un ke samne yeh masla rakha, Tabadla-e-Afkar ke bad qarar paya keh apne San-e-Tareekh ki bunyad Waqia-e-Hijrat ko banaya jaye aur is ki ibtida Mah-e-Muharram se ki jaye. Kiyounkeh 13 Nabbuwat ke Zul-Hijjah ke wasat main Bait-e-Uqbah aur Madinah Munawarah ki taraf hijrat ka Azam-o-Mansooba teh kar liya gaya tha aur us ke bad jo chand tuloo’ huwa tha woh Muharram ka tha.[1]

Musalmanon ka yeh islami san bhi apne Maani-o-Mafhoom ke lihaz se aik khas ahmiyat ka hamil hai. Mazahab-e-Aalam main is waqat jis qadar sineen murrawaj hein woh aam tor par ya to kisi mash’hoor insan ke Yaom-e-Wiladat ki yad dilate hein ya woh kisi qomi waqia’e Musarrat-o-Shadmani se wabasta keh jis se bazahir Nasal-e-Insani ko koi faida nahin maslan Maseeh san ki bunyad Hazar Isa علیہ السلام ka Yaom-e-Wiladat hai. Yahoodi san Phalastin par Hazrat Suleman علیہ السلام ki takhat nasheeni ke aik pur shokat waqa’e se wabasta hai. Bukarmi san Raja Bukarma Jeet ki pedaish ki yadgar hai, Roomi san Sikandar Fatih Aazam ki pedaish ko wazeh karta hai lekin islami san hijri Ahd-e-Nubuwwat ke aise waqa’e se wabasta hai jis main yeh sabaq pinhan hai keh agar musalman Aiala-e-Kalmat-ul-Haq ke natijay main tamam atraf se Masaib-o-Aalam main ghir jaye, Basti ke tamam log us ke dushman aur Darpa-e-Aazar ho jaen, Qareebi rishta dar aur khuweesh-o-Aqarib bhi us ko khatam karne ka azam kar lein, Us ke dost ahbab bhi isi tarah takaleef main mubtala kar diye jaen, Shehar ke tamam sar bar aawrda log usay qatal karne ka mansoobah bandh lein, Us par Arsa-e-Hayat is tarah tang kar diya jaye aur us ki awaz ko jabran rokane ki koshish ki jaye to us waqat Woh musalman keya kare? Is ka Hal Islam ne yeh tajweez nahin kiya keh Kufar-o-Baatil ke sath musalahat kar li jaye, Taligh-e-Haq main mudahnat aur rawadari se kam liya jaye aur apne Aqaid-o-Nazriyat main lachak paida kar ke un main ghul mil jaye takeh mukhalifat ka zor toot jaye. Balkeh is ka hal Islam ne yeh tajweez kiya hai keh aisi basti aur shehar par hujjat tamam kar ke wahan se hijrat ikhtiyar kar li jaye.

Chunancheh isi Waqia-e-Hijrat-e-Nabwi par San-e-Hijri ki bunyad rakhi gai hai jo kisi insani bartari aur tafawwuq ko yad dilata hai aur na Shokat-o-Azmat ke kisi waqa’e ko balkeh yeh Waqia-e-Hijrat mazloomi aur bekasi ki aisi yadgar hai jo Subat-e-Qadam, Sabar-o-Istaqamat aur razi ba-Razay-e-Ilahi hone ki ki aik zabardast misal apne andar pinhan rakhta hai. Ye Waqia-e-Hijrat batlata hai keh aik Mazloom-o-Bekas insan kis tarah apne mission main kamyab ho sakta hai aur Masaib-o-Aalam se nikal kar kis tarah Kamrani-o-Shadmani ka zirreen taj apne sar par rakh sakta hai aur Pasti-o-Gumnami se nikal kar kis tarah Rifat-o-Shohrat aur Izzat-o-Azmat ke Baam-e-Urooj par pohanch sakta hai.

Wajah-e-Tasmiyah:

Islami sal ka, Jise qamri ya hijri sal bhi kaha jata hai, Pehla maheenah Muharram hai. Ya’ani islami Sal-e-No ka aaghaz Muharram se hota hai, Jese Iesawi sal ka aaghaz jannuary se hota hai. Qamri maheenon ke nam Zamana-e-Jahliyat se chale aarahe hein siwaye Muharram ke. Is ka nam “Safar-e-Awwal” tha  jise tabdeel kar ke “Muharram” rakha gaya. Isay “Sharullah” qarar dene ki bhi yehi tujeeh bayan ki gai hai.[2]

Arbon ne is ka nam Muharram is liye rkha ke Woh ladai jaghde ko is main jaa’iz ni samajhte thay. [3] Jabkeh Imam Iban-e-Kaseer farmate hain keh is maheene ki hurmat main takeed paida karne ke liye is ka nam Muharram rakha gaya hai kiyounkeh arab kisi sal isay halal qarar de lete thay aur us ki jagah doosare maheene ko hurmat wala qarar de lete thay.[4]

Fazail:

1: Quran-e-Majeed ne char maheenon ko hurmat wala qrar diya hai, Un main se aik “Muharram” hai, Farman-e-Bari Taala hai:

اِنَّ عِدَّةَ الشُّهُوْرِ عِنْدَ اللّٰهِ اثْنَا عَشَرَ شَهْرًا فِيْ كِتٰبِ اللّٰهِ يَوْمَ خَلَقَ السَّمٰوٰتِ وَالْاَرْضَ مِنْهَآ اَرْبَعَةٌ حُرُمٌ 

“Beshak Allah ke nazdeek maheenon ki ginti barah maheene hi hai Allah ki kitab main jis din se us ne aasmanon aur zameen ko paida kiya, Un main se char maheene hurmat wale hein”.[5]

Un char hurmat wale maheenon ki wazahat aur ta’ayeen ke liye Rasool Allahﷺ ne farmaya:

“السنۃ اثنا عشر شھرا،  منھا اربعۃ حرم، ثلاث متوالیات:  ذوالقعدۃ، وذوالحجہ، والمحرم، ورجب مضر الذی بین جمادی و شعبان”

“Sal main barah maheene hein, Un main se char hurmat wale hein, Teen musalsal (lagatar) hein, Zul-qa’ada, Zulhaj, Muharram aur (chotha) Rajab-e-Muzar jo Sha’aban aur Jamadi (Al Ukhara) ke darmiyan hai”[6]

2: Sharullah:

Nabi Kareemﷺ ne Muharram ko sharullah (Allah ka maheenah) kaha hai. Yeh aizaz kisi aur maheene ko hasil nahin hai . Farman-e-Nabviﷺ hai:

“افضل الصیام بعد رمضان شھر اللہ المحرم”

” Ramzan ke bad afzal tareen roze Allah ke maheene Muharram ke hein “[7]

3: Muharram ke maheene main nafli roze rakhna ramzan ke maheene ke rozon ke bad afzal tareen roze hein jesa keh upar Hadith main mazkoor hai.

4: Muharram qamri sal ka pehla maheenah hai jesa keh “San-e-Hijari ka aaghaz” main is ka zikar kiya gaya hai.

Masnoon A’amaal:

1: Muharram main kasrat se nafli roze rakhne chahyein kiyounkeh Nabi Kareem ﷺ ne farmaya hai:

افضل الصیام بعد رمضان شھر اللہ المحرم

“Ramzan ke bad afzal tareen roze Allah ke maheene Muharram ke hein” [8]

2: khusoosan Yaom-e-Aashoorah ka roza rakha jaye. Is se guzishta sal ke gunah maaf ho jate hein. Nabi Kareemﷺ ne farmaya:

[9] وصیام یوم عاشوراء احتسب علی اللہ ان یکفر السنۃ التی قبلہ

3: Is maheene main Zulam-o-Ziyadti se ahtamam ke sath bachna chahye, Bachna to har waqat chahye lekin hurmat wale maheenon main gunah ka juram badh jata hai, Is liye keh Allah Taala ne farmaya:

فَلَا تَظْلِمُوْا فِيْهِنَّ اَنْفُسَكُمْ

“In maheenon main tum apne nafson par zulam na karo” [10]

Aashhora-e-Muharram Ki Ta’ayeen Main Ghalat Fehmi Ka Izala:

Bil khusoos Aashoora-e-Muharram ke roze ki hadith main yeh fazilat aai hai keh yeh aik Sal-e-Guzishta ka kaffarah hai.[11]

Is roz Rasool Allah ﷺ bhi khusoosiyat se roza rakhte thay aur Sahab-e-Karam رضی اللہ عنہم ko bhi is ki targheeb detay thay. Phir Nabi Kareemﷺ ne yahood ki mukhlifat main farmaya:

صوموا  یوم عاشوراء  وخالفوا الیھود،  صوموا  قبلہ  یوما  وبعدہ  یوما

“Aashoorah (das Muharram) ka roza rakho lekin yahoodiyon ki mukhalifat bhi baain tor karo keh is ke bad ya is se qabal aik roza aur mila liya karo.”[12]

Aik aur Hadith main hai ke jab Rasool Allah ﷺ ne Aashoore ka roza rakha aur musalmanon ko bhi is din ka roza rakhne ka hukam farmaya to Sahabah رضی اللہ عنہم ne Ap ﷺ ko batlaya keh yeh din to aisa hai jis ki tazeem Yahood-o-Nasaara bhi karte hein, Is par Rasool Allah ﷺ ne farmaya:

لئن  بقیت  الی  قابل  لاصومن  التاسع

“Agar main aainda sal zinda raha to naween Muharram ka roza (bhi) rakhon ga”[13]

Lekin agla Muharram aane se qabal hi Ap ﷺ Allah ko piyare ho gaye.

Ba’az Ulma’a kehte hein keh “main naween Muharram ka roza rakhon ga” ka matlab hai keh siraf Muharram ki 9 tareekh ka roza rakhon ga, Yani 10 Muharram ka roza nahin balkeh is ki jagah 9 Muharram ka roza rakhon ga, Is liye woh kehte hein keh ab siraf 9 Muharram ka aik roza rakhna masnoon amal hai. 10 Muharram ka roza rakhna bhi sahih nahin aur 10 Muharram ke sath 9 Muharram ka roza mila kar rakhna bhi Sunnat nahin. Balkeh ab Sunnat siraf 9 Muharram ka aik roza hai. Lekin yeh raaye sahih nahin. Nabiﷺ ke farman ka matlab hai keh main 10 Muharram ke sath 9 Muharram ka roza bhi rakhon ga. Is liye hum ne tarjume main….bhi…. ka izafa kiya hai kiyounkeh 10 Muharram ka roza to Hazrat Moosa علیہ السلام ke njat pane ki khushi main rakha ja raha tha, Is aitbar se 10 Muharram ke roze ki masnooniyat to musallam hai lekin yahoodiyon ki mukhalafat ke liye Ap ﷺ  ne is ke sath 9 Muharram ka roza rakhne ki khwahish ka izhar farmaya jis par amal karne ka moqa’a Ap ﷺ ko nahin mila. Ba’az aasar se bhi is bat ki taeed hoti hai, Jese Musannaf Abd-ul-Razzaq main sahih sanad se Hazrat Iban-e-Abbas رضی اللہ عنہما ka qoal hai:

“خالفوا الیھود وصوموا التاسع والعاشر”

” Yahoodiyon ki mukhlafat karo aur 9 aur 10 Muharram ka roza rakho”[14]

Balkeh Baqoal-e-Imam Iban-e-Teemiya رحمہ اللہ mazkoorah marfoo Hadith ke ba’az turaq main لاصومن التاسع ( Main 9 Muharram ka roza rakhon ga ) ke bad yeh alfaz bhi  hein مع العاشر (10 Muharram ke roze ke sath ) mulahazah ho.

(Majmoo’a Fatawa Shaikh-ul-Islam Iban-e- Teemiyah, 25/312).

Imam Iban-e-Teemiyah رحمہ اللہ ne مع العاشر ke aik tareeq ki taraf jo ishara farmaya hai, Woh agar sabit ho jata hai to ye tukda fesla kun hai lekin hamari ma’aloomat ki had tak yeh tukda Kutab-e-Hadith main nahin milta, Imam sahib ne ghaliban apne hafize ki bunyad par is ka hawala de diya hai. Behar hal is se yeh to ma’aloom ho jata hai keh Imam sahib ka bhi mu’qaf bhi Wohi hai jis ki sarahat hum kar rahe hein. Ilawa azeen 9 aur 10 Muharram donon dinon ka roza rakhna hi Nabiﷺ ke farman ka sahih Mafhoom-o-Matlab hai, Is liye keh Ap ﷺ ne 10 Muharram ke roze ki fazilat bhi bayan farmai hai keh yeh guzishta aik sal ke gunahon ka kaffarah hai, Neez isay Hazrat Moosa علیہ السلام ki nijat ki khushi main rakhne ko yahoodiyon ke muqable main apne ap ko is ka ziyada haqdar bhi qarar diya hai. Yeh donon batein is amar par dalaalat karti hein keh 10 Muharram ke roze ka istihbab to shubeh se bala tar hai, Phir is ko khatam kar ke siraf 9 Muharram ke roze hi ko Farman-e-Rasool ka misdaq qarar dena kis tarah sahih ho sakta hai? Yeh to 10 Muharram ke roze ko, Jis ki fazeelat Ahadith se sabit hai, Mansookh karna hai. Kaya bagher daleel ke is ko mansookh qarar dena sahih hai ?

Ilawa azeen لاصومن التاسع Hadith ke rawi bhi Hazrat Iban-e-Abbas hein aur Musannaf Abd-ul-Razzaq main inhi ka qoal bayan hua hai. Goya rawi ki Hadith ki wazahat khud rawi hi ke fatwe se ho gai hai, Is ke bad لاصومن التاسع ke mafhoom main ishkal baqi nahin rehta aur na rehna hi chahiye. Isi liye Sahib-e-Mira’at Molana Ubaidullah Rahmani Mubarakpoori, Shaikh-ul-Islam Imam Iban-e-Teemiyah, Imam Iban-e-Qayyum, Hafiz Iban-e-Hijar, Imam Shokani, Imam Iban-e-Hazam aur deegar mut’adid Ulma’a رحمۃ اللہ علیہم اجمعین ne isi mafhoom ko ziada sahih aur rajیh qarar diya hai.[15]

Hazrat Iban-e-Abbas رضی اللہ عنہماKi Taraf Mansoob Moqaf Ki Wazahat:

Baz logon ne Abdullah Bin Abbasرضی اللہ عنہما  ki riwayat se ye sabit karne ki koshish ki hai keh woh 10 Muharram ke bajaye 9 Muharram ka roza rakhte thay aur isi ki targheeb dete thay aur isi ko Woh aashoorah se taabeer karte thay. Jab in se sawal kiya gaya keh kaya Rasool Allah ﷺ bhi 9 Muharram ka roza rakhte thay? To unhon ne farmaya: “Han”[16] lekin in ki taraf yeh maoqaf mansoob karna darusat nahin balke Iban-e-Abbas رضی اللہ عنہما ke qaol ka matlab yeh hai keh jo aashoora ka roza rakhna chahe usay chahiye keh 9 Muharram se shuru kare, 10 Muharram ke roze par iktifa na kare. Iban-e-Abbas رضی اللہ عنہما se manqool tamam riwayat ko jama karne se yehi bat sabit hoti hai. Ilawa azeen Sahih Muslim ki mazkoora Hadith main hai keh Iban-e-Abbas رضی اللہ عنہما se poocha gaya: Kaya Rasool Allah ﷺ bhi 9 Muharram ka roza rakhte thay? Iban-e-Abbas رضی اللہ عنہما ne farmaya: “Han”. Jabkeh waqia aisa nahin hai, Rasool Allah ﷺ ne 9 Muharram ka roza nahin rakha, Sirf aainda sal rakhne ke irade ka izhar farmaya: Hazrat Iban-e-Abbas رضی اللہ عنہما ke “Han” kehne se bhi isi amar ka isbat hota hai keh Aashoora-e-Muharram ka roza 9 Muharram ko rakha jaye, Yani 10 aur 9 Muharram donon ka roza, Chunancheh Imam Baihaqi رحمہ اللہ Hazrat Iban-e-Abbas رضی اللہ عنہما ki sahih muslim ki mazkoora riwayat, Jis main 9 Muharram ko Rasool Allah ﷺ  ke roza rakhne ke istafsar par Iban-e-Abbas رضی اللہ عنہما ne asbat main jawab diya, Naqal kar ke likhte hein:

وکانہ اراد  صومہ  مع  العاشر  واراد  بقولہ  فی الجواب  نعم  ما روی  من عزمہ  علی  صومہ

“Hazrat Ibn-e-Abbas رضی اللہ عنہما ne 9 Muharram ke roze se yeh murad li hai keh isay 10 Muharram ke roze ke sath rakha jaye aur unhon ne sawal ke jawab main jo “Han” kaha, Is ka matlab yeh hai keh Rasool Allah ﷺ ne 9 Muharram ka roza rakhne ke azam ka izhar farmaya.

Is ke ba’ad Imam Baihaqi farmate hein keh hamari is bat ki wazahat Hazrat Iban-e-Abbas رضی اللہ عنہما ka apna yeh qoal kar deta hai:

صوموا التاسع والعاشر وخالفوا الیھود

“9 aur 10 Muharram ka roza rakho aur yahood ki mukhalifat karo” [17]

Ilawa azeen Hazrat Iban-e-Abbas رضی اللہ عنہما se marwi aik Hadith main bhi is amar ki sarahat mojood hai keh aashoora se murad 10 Muharram hai:

امر  رسول اللہ  ﷺ بصوم  عاشوراء  یوم العاشر

“Rasool ul Allah ﷺ ne aashoore ka roza rakhne ka hukam diya, Ya’ani 10 Muharram ka” [18]

Hazrat Iban-e-Abbas رضی اللہ عنہما se marwi marfoo Hadith se yeh fesla ho jata hai keh aashoora, 9 Muharram ka nahin, 10 Muharram ka din hai. Aur is Hadith ke rawi bhi Hazrat Iban-e-Abbas رضی اللہ عنہما hi hein, Phir yeh kese mumkin hai keh woh 9 Muharram ko aashoora qarar dein? Isi liye Imam Tirmazi is Hadith ke daraj karne ke bad farmate hein:

وقد اختلف اھل العلم فی یوم عاشوراء فقال بعضھم:  یوم التاسع،  وقال بعضھم:  یوم العاشر  وروی  عن ابن عباس انہ قال:  صوموا التاسع  والعاشر وخالفوا الیھود

“Ahl-e-Ilam ne is amar main ikhtilaf kiya hai keh aashoora kon sa din hai? Baaz ne kaha hai keh ye 9 Muharram hai aur baaz ne kaha 10 Muharram hai. Hazrat Iban-e-Abbas رضی اللہ عنہما se marwi hai, Unhon ne kaha: 9 aur 10 Muharram ka roza rakho aur yahood ki mukhalifat karo”

Is liye siraf 9 Muharram ke roze ko masnoon amal kehna kisi tarah bhi sahih nahin ho sakta, Sahih bat ( In sha Allah) yehi hai keh 9 aur 10 Muharram ka roza rakha jaye, لاصومن التاسع ka yehi matlab bane ga na keh siraf 9 Muharram ka roza rakhna. واللہ اعلم

Hafiz Iban-e-Hijar رحمہ اللہ ne bhi khasi tafseel se is nukte par behas ki hai aur لاصومن التاسع ke isi mafhoom ko rajih qarar diya hai keh 9 aur 10 Muharram ka roza rakha jaye na keh siraf 10 Muharram ka. 9 ka roza na rakha ja sake to 10 ke sath 11 Muharram ka roza mila liya jaye kiyounkeh Fattah-e-Makkah ke baad Ap ﷺ Ahal-e-Kitab ki mukhalifat ko pasand farmate thay. Tafseel ke liye Mulahazah ho, (Fatah-ul-Bari: 4/311, Taba’a Darul-salam )

Muharram Ki Hurmat Ke Muta’aliq Ghalat Khayal Ki Tardeed:

Yeh bhi khayal rahe keh is maheene ki hurmat Sayyiduna Hazrat Hussain رضی اللہ عنہ ke Waqia-e-Shahadat se qabal hi sabit chali aa rahi hai. Ba’az log samajhte hein keh yeh maheena, Is liye qabil-e-Ahtram hai keh is main Hazrat Hussain رضی اللہ عنہ ki shahadat ka Saniha-e-Dilgudaz paish aaya tha. Yeh khayal bilkul ghalat hai. Yeh Saniha-e-Shahadat to Nabi Akram ﷺ ki wafat se 50 sal baad paish aaya aur deen ki takmeel Nabi ﷺ ki zindagi main hi kar di gai thi. Irshad-e-Bari Ta’ala hai:

اَلْيَوْمَ اَ كْمَلْتُ لَكُمْ دِيْنَكُمْ وَاَتْمَمْتُ عَلَيْكُمْ نِعْمَتِيْ وَرَضِيْتُ لَكُمُ الْاِسْلَامَ دِيْنًا[19]

Is liye yeh tasawwur is Aayat-e-Quraani ke sarasar khilaf hai. Phir khud isi maheene main is se badh kar aik aur Saniha-e-Shahadat  aur Waqia-e-Shadat paish aaya tha, Ya’ani yakum Muharram ko Umar Farooq رضی اللہ عنہ ki shahadat ka waqia. Agar baad main shahadton ko manane ki shar’an koi hesiyat hoti to Hazrat Umar Farooq رضی اللہ عنہ ki shahadat is laiq thi keh Ahl-e-islam is ka aitbar karte. Hazrat Usman رضی اللہ عنہ ki shahadat aisi thi us ki yadgar manai jati.

Phir in shahadton ki bina par agar islam main Matam-o-Shuyoon ki ijazat hoti to yaqinan Tareekh-e-Islam ki yeh donon shahadtien aisi thien keh Ahal-e-Islam in par jitni bhi seena kobi aur Maatam-o-Giryazari karte, Kam hota. Lekin aik to islam main is Maatam-o-Giryazari ki ijazat nahin, Doosre ye tamam waqiat Takmeel-e-Deen ke bad paish aaye hein, Is liye in ki yad main Majalis-e-Uzza aur Mahafil-e-Maatam qa’im karna deen main izafa hai jis ke hum qat’an majaaz nahin.

♦️RUSOOMAT-O-BID’AAT  ♦️

“Saal-e-No Ke Aaghaz Par Mubarak Badi Ke Paigham Ya Jashan-e-Musarrat Ka In’aqad”

Is waqat sari duniya main taqreban Isa’i calendar ra’ij hai jis main Sal-e-No ka aaghaz Jannuary se hota hai, Aik do islami mulkon ko chod kar baqi islami mulkon main bhi yehi Isa’i taqweem nafiz hai jo musalman hukamranon ki be-hissi aur islami sh’aair ki Qadar-o-Ahmiyat se be-aitnai ki bahut badi daleel hai. Ilawa azeen Isa’i Sal-e-No ke aaghaz par islami mulkon main bhi aik tabqa isi tarah Tarab-o-Musarrat ka izhar karta ya Tabreek-o-Tehniyat ka pegham deta ya “Happy new year” ka tarbiya alapta hai, Jesa is moqa par maghrabi mulkon main hota hai, Halankeh aisa karna Tashubbah Bil-kuffar ( kafiron ki mushabihat ikhtiyar karna ) hai jis par Hadith main bahut sakhat waeed aai hai. Nabiﷺ ne farmaya:

من تشبہ بقوم فھو منھم

“Jis ne kisi qaom ki mushabihat ikhtiyar ki, Woh unhi main se hoga”[20]

Bina bareen Isa’i Sal-e-No ke aaghaz par is tarah ke muzahre maghrib zadah tabqe ke zehni Irtadaad-o-Baghawat ke ghumaz hein jin ki islami mulkon main qata’an ijazat nahin honi chahiye. Hum musalmanon ke Sal-e-No ka aaghaz yakum Muharram se hota hai jo char hurmat wale maheenon main se aik hurmat wala maheena hai. Aur hurmat wale maheene ka matlab hai keh is maheene main Jidal-o-Qital, Qatal-o-Gharat giri aur is tarah ki deegar buri harkaton ke irtakab ki ijazat nahin hai. In kamon ki ijazat to agarche kisi waqat bhi nahin hai lekin hurmat wale maheenon main in kamon ki Shana’at-o-Qabahat do chand ho jati hai.

Is liye asal zaroorat to is bat ki hai hum musalman apne Sal-e-No ke aaghaz par yeh ahad karein keh hum Allah ki hurmaton ko pamal nahin karen gay, Allah ki hudood ko nahin toden gay, Halal-o-Haram ki pabandi karen gay, Gham-o-Huzan ki kefiyat ho ya tarab-o-Musarrat ka lamha, Hum kisi haalat main bhi shariyat ki hudood se tijawaz nahin karen gay.

Sahaba-e-Karam رضی اللہ عنہم Par Tabarra Bazi aur Us Ka Rad:

Ashara-e-Muharram main aam Dastoor-o-Rawaj hai keh Waqiaat-e-Karbala ko makhsoos rang aur Afsanwi-o-Dewmalai andaz main bayan kiya jata hai. Dushmanan-e-Sahaba to is ziman main jo kuch karte hein woh aalam aashkara hai lekin bad qismati se bahut se Ahl-e-Sunnat ke Wa’izan-e-Khushguftar aur Khatiban-e-Sehar-e-Bayan bhi Garmi-e-Mahfil aur awam se Dad-e-Tahseen wusool karne ke liye isi Taal-e-Sur main in waqiat ka tazkara karte hein jo makhsoos giroh ki aijad aur in ki infiradiyat ki ghammaz hai.

Is Saniha-e-Shahadat ka aik pahloo Sahaba-e-Karam رضی اللہ عنہم par tabarra bazi hai jis k beghair Mahfil-e-Matam-e-Hussain mukammal nahin hoti. Ahl-e-Sunnat is Pasti-o-Kameenagi tak to nahin utarte, Taham ba’az log bawajah ba’az Sahabah par kuch nukta cheeni kar lene main koi muza’iqa nahin samajhte, Maslan: Aik mufakkir ne to yahan tak farma diya keh Qaleel-ul-Sohbat hone ki wjah se un ki qalab-e-Mahiyat na’oozo billah nahin hui thi, Halankeh waqia yeh hai keh tamam A’ala-o-Adna Sahabah ka Faraq-e-Maratib ke ba-wasaf ba Hasiyat-e-Sahabi hone ke yaksan Izzat-o-Ahtram-e-Islam ka matloob hai. Kisi Sahabi ke bare main Zuban-e-Ta’ana-o-Tashne’e kholna aur research ke unwan par nukta cheeni karna Halakat-o-Tabahi ke khatre ko da’awat dena hai.

Sahabi ki ta’areef har us shakhas par sadiq aati hai jis ne iman ki halat main Nabi Kareem ﷺ ko dekha ho aur usi par us ki wafat hui ho. Quraan-o-Hadith main Sahabah-e-Karam ke jo umoomi Faza’il-o-Maraqib bayan kiye gay hein, Un ka itlaq bhi har Sahabi par hoga.

Haziz Iban-e-Hijar رحمہ اللہ ne “Al Isabah” main Sahabi ki jis ta’areef ko sab se sahih aur jame’e qarar diya hai woh ye hai:

واصح ما وقفت علیہ من ذلک: ان الصحابی من لقی النبی ﷺ مؤمنا بہ، ومات علی الاسلام، فیدخل فیمن لقیہ من طالت مجالستہ لہ او قصرت، ومن روی عنہ او لم یرو، ومن غزا معہ او لم یغز، ومن راٰہ رؤیۃ ولم یجالسہ، ومن لم یرہ لعارض کالعمیٰ

Sab se ziyada sahih ta’areef Sahabi ki jis par main mutla’a huwa Woh yeh keh woh shakhas Jis ne iman ki haalat main Nabi ﷺ se mulaqat ki aur Islam par hi us ki moat hui. Pas har woh shakhas is main dakhil hai jis ne Nabi ﷺ se mulaqat ki ( Qata-e-Nazar is se keh) usay Ap ﷺ ki humnasheeni ka sharaf ziyada hasil raha ya kam, Ap ﷺ se riwayat ki ya na ki, Ap ﷺ ke sath ghazwe main shareek huwa ya nahin aur jis ne Ap ﷺ ko siraf aik nazar se hi dekha ho aur Ap ﷺ ki mujalasat (hum nasheeni) ki sa’adat ka moqa’a usay na mila ho aur jo kisi khas sabab ki bina par Ap ﷺ ki rawiyat ka sharaf na hasil kar saka ho, Jese “Nabeena pan” [21]

Is liye Ahl-e-Sunnat ka Khulfa-e-Arba’a Abu Bakar-o-Umar aur Usman-o-Ali رضی اللہ عنہم aur deegar un jese akaabir Sahabah ki Izzat-o-Tuqeer ko malhooz rakhna to durust hai lekin ba’az un Jaleel-ul-Qadar Ashab-e-Rasool ﷺ ki Manqabat-o-Taqdees ka khayal na rakhna ya kam az kam unhein  Ahtaram-e-Matloob ka mustahiq na samjhna jin ke Asma-e-Girami mushajara’at ke silsile main aate hein, Jese Hazrat Moawiyah, Hazrat Amar Bin Al Aas, Hazrat Mugheerah Bin Sho,abah رضی اللہ عنہم hein, Yaksar ghalat aur Dushmanan-e-Sahabah ke aqa’id ka aik hissa hai. Ahl-e-Sunnat ko is nukte par ghor karna chahiye keh Khulfa-e-Rashideen ki Izzat-o-Tuqeer to kisi had tak to in ke ma’aqooliyat pasand hazraat bhi malhooz rakhne par majboor hein, Aur unka zikar Woh na munasib andaz main karne se bil umoom guraiz hi karte hein, Albattah Hazrat Moa’awiyah aur Amar Bin Al Aas رضی اللہ عنہما waghera ko bhi Woh maaf nahin karte. Agar Sahaba-e-Karam ke nam lewa bhi yehi moaqaf ikhtiyar kar lein to phir Muhibban-e-Sahabah aur Dushminan-e-Sahabah main faraq keya reh jata hai? In Sahabah ko Ahtaram-e-Matloob se farotar kheyal kar ke un ke Sharf-o-Fazal ko majrooh karna keya Sahabiyat ke Qasar-e-Rafee main naqab zani ka irtikab nahin hai? Kaya is tarah Nafas-e-Sahabiyat ka taqaddus majrooh nahin hota? Aur Sahabiyat ki Rida-e-Ahtram (Moaa za Allah) tar tar nahin hoti?

Behar hal hum araz yeh kar rahe hein keh Quraan-o-Hadith main Sahabah-e-Karam ke jo umomi Faza’il-o-Manaqib mazkoor hein, Woh tamam Sahabah ko Muheet-o-Shamil hain. Is main qata’an kisi istisna’a ki koi gunjaish nahin hai aur in nusoos ki wajah se hum is amar ke paband hein keh tamam Sahabah ko Nafas-e-Sahabiat ke ahteram main yaksan Izzat-o-Ahteram ka mustahiq samjhein. Is silsile main Quraani Aayat, Hadith-e-Rasool aur Aqwal-e-Aaimah har waqat hamare Paish-e-Nazar rehne chahiyen.

Quraan-e-Kareem Ki Roshani Main Sahabah-e-Karaam رضی اللہ عنہم Ki Fazeelat:

Quraan-e-Majeed ke mut’addid muqamat par Allah Taala ne Rasool Allah ﷺ ke Sahabah ki fazeelat bayan farmai hai, Maslan: Allah Taala ne farmaya:

وَالسّٰبِقُوْنَ الْاَوَّلُوْنَ مِنَ الْمُهٰجِرِيْنَ وَالْاَنْصَارِ وَالَّذِيْنَ اتَّبَعُوْھُمْ بِاِحْسَانٍ ۙ رَّضِيَ اللّٰهُ عَنْھُمْ وَرَضُوْا عَنْهُ وَاَعَدَّ لَھُمْ جَنّٰتٍ تَجْرِيْ تَحْتَهَا الْاَنْهٰرُ خٰلِدِيْنَ فِيْهَآ اَبَدًا  ۭذٰلِكَ الْفَوْزُ الْعَظِيْمُ    ١٠٠؁

“Muhajireen aur Ansar main se Qabool-e-Islam main pehle sabqat karne wale aur Woh log jo ache tareeqe se un ke perookar hein, Allah un sab par razi hogeya aur Woh Allah se razi ho gay aur Allah ne un ke liye aise bagh tayyar kiye hein jin ke nichay nehrein behti hein, Woh un main hamesha hamesha rahein gay, Yahi hai kamyabi badi. [22]

Is aayat main siraf Muhajireen-o-Ansar, Sahabah ke donon girohon ki Azmat-o-Fazeelat ka bayan nahin hai balkeh in ke ba’ad aane wale logon ki bhi fazerlat batla’ai gai hai, Bashartyekeh un k ander aik khoobi hogi woh yeh keh Woh mazkoora donon qisam ke Sahabah ke Naqash-e-Qadam par chalne wale aur achay tareeqe se un ki perwi karne wale hongay. Sahabah ki kitni fazeelat aur Qadar-o-Manzilat hai keh un ke perookaron ko bhi itna uoncha muqam ata kar diya gaya jis ki wazahat is aayat main hai:

مُحَمَّدٌ رَّسُوْلُ اللّٰهِ ۭ وَالَّذِيْنَ مَعَهٗٓ اَشِدَّاۗءُ عَلَي الْكُفَّارِ رُحَمَاۗءُ بَيْنَهُمْ تَرٰىهُمْ رُكَّعًا سُجَّدًا يَّبْتَغُوْنَ فَضْلًا مِّنَ اللّٰهِ وَرِضْوَانًا ۡ سِيْمَاهُمْ فِيْ وُجُوْهِهِمْ مِّنْ اَثَرِ السُّجُوْدِ ۭ ذٰلِكَ مَثَلُهُمْ فِي التَّوْرٰىةِ ٻوَمَثَلُهُمْ فِي الْاِنْجِيْلِ ۾ كَزَرْعٍ اَخْرَجَ شَطْــــَٔهٗ فَاٰزَرَهٗ فَاسْتَغْلَــظَ فَاسْتَوٰى عَلٰي سُوْقِهٖ يُعْجِبُ الزُّرَّاعَ لِيَغِيْظَ بِهِمُ الْكُفَّارَ ۭ وَعَدَ اللّٰهُ الَّذِيْنَ اٰمَنُوْا وَعَمِلُوا الصّٰلِحٰتِ مِنْهُمْ مَّغْفِرَةً وَّاَجْرًا عَظِيْمًا      29؀ۧ

“Muhammad (ﷺ) Allah ke Rasool hein aur jo log Ap ﷺ ke sath hein, Woh kafiron par bahut sakhat hein, Aapas main nihayat meharban hein, Ap uhein Rukoo-o-Sujood karte dekhein gay, Woh Allah ka fazal aur (uski) raza mandi talash karte hein, Un ki khasoosi pehchan un ke chehron par sajdon ke nishan hai, Un ki yeh sifat Taurat main hai aur Injeel main, Un ki sifat us kheti ki manind hai jis ne apni konpal nkali, Phir usay mazboot kiya aur woh (poda) mota ho geya, Phir apne tane par seedha khada ho geya, Kisanon ko khush karta hai, (Allah ne yeh is liye kiya) take in (Sahabah Kiram) ki wajah se kuffar ko khoob ghussa dilaye, Allah ne in logon main se jo iman laye aur naik amal kiye, Maghfirat aur bahut bade ajar ka wa’ada kiya hai” [23]

Aur doosari aayat main hai:

لَقَدْ رَضِيَ اللّٰهُ عَنِ الْمُؤْمِنِيْنَ اِذْ يُبَايِعُوْنَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِيْ قُلُوْبِهِمْ فَاَنْزَلَ السَّكِيْنَةَ عَلَيْهِمْ وَاَثَابَهُمْ فَتْحًا قَرِيْبًا        18؀ۙ

“Albattah tahqeeq Allah mominon se razi ho geya, Jab Woh darakhat ke nichay Ap ﷺ se bait kar rahe thay, Chunancheh un ke dilon main jo ( khuloos ) tha, Woh Us ne jan liya, To Us ne un par Tamaaniyat-o-Taskeen nazil ki aur badle main unhein qareeb ki fatah di ” [24]

Is aayat main Allah Taala ne Bait-e-Rizwan main shareek tamaam Sahabah ko pakka momin qarar diya hai aur un logon ki tardeed ki hai jo un ke dilon main nifaq ka jhoota da’awa karte hein.

Isi tarah deegar mut’addad Quraani aayat hein jin main Sahabah Karaam ki Fazilat-o-Azmat bayan ki gai hai.

Ahadith-e-Rasoolﷺ Main Sahabah رضی اللہ عنہما Ki Fazilat:

Ahadith main bhi Sahabah ke bakasrat faza’il bayan kiye gaye hein, Yahan chand Ahadith bayan ki jati hein: Rasool Allahﷺ ne farmaya:

)) من سب اصحابی فعلیہ لعنت اللہ والملائکۃ والناس اجمعین ((

“Jis ne mere Sahabah par Sab-o-Shitam kiya (Unhein Jarah-o-Tanqeed aur buraai ka hadaf banaya) to us par Allah ki, Farishton ki aur tamaam logon ki laanat hai. [25]

Doosari Hadith main farmaya:

)) لاتسبوا اصحابی فلو ان احدکم انفق مثل احد ذھبا ما بلغ مد احدھم ولا نصیفہ ((

“Mere Sahabah par Sab-o-Shitam na kro ( unhein Jarah-o-Tanqeed aur buraai ka hadaf na banao, unhein Allah Ta’ala ne itna buland rutbah ata kiya hai keh) Tum main se koi shakhas Uhad pahad jitna sona bhi Allah ki rah main kharach kar de to woh kisi Sahabi ke kharach karda aik mudd (taqreban 625 garam) balkeh aadhay mudd ( 312 garam ) ke bhi barabar nahin ho sakta. [26]

Aik aur Hadith main Nabi ﷺ ne farmaya:

)) النجوم امنۃ للسماء فاذا ذھبت النجوم اتی السماء ما توعد وانا امنۃ لاصحابی  فاذا ذھبت انا اتی اصحابی مایوعدون  واصحابی امنۃ لامتی فاذا ذھب اصحابی اتی امتی    مایوعدون ((

” Sitare aasman ki hifazat ka zaria’ah hein, Jab sitare khatam ho jaen gy (qayamat ke din) to aasman par woh waqat aa jaye ga jis ka us se wa’ada kiya jata hai, Aur main apne Sahabah ki hifazat ka zaria’ah hon, Jab main (duniya se) chala jaon ga to Sahabah par woh waqat aa jaye ga js ka un se wa’ada kiya jata hai aur mere Sahabah meri ummat ki hifazat ka zaria’ah hain, Jab mere Sahabah khatam ho jaen gay to meri ummat par woh waqat aa jaye ga jis ka un se wa’ada kiya jata hai. [27]

Is Hadith main Sahabah Kiraam رضی اللہ عنہم ke wujood ko ummat ke liye hifazat aur Khair-o-Barkat ka baa’is qarar diya gaya hai. Aik aur Hadith main farmaya:

)) یاتی علی الناس زمان  یغزو فئام من الناس  فیقال لھم: فیکم من رای رسول الل ہﷺ؟  فیقولون: نعم!  فیفتح لھم، ثم یغزو فئام من الناس فیقال لھم: ھل فیکم من رای من صحب رسول اللہ ﷺ؟   فیقولون: نعم! فیفتح لھم  ثم یغزو فئام من الناس  فیقال لھم: (ھل)  فیکم من رای من صحب من صحب رسول اللہ ﷺ؟   فیقولون: نعم! فیفتح لھم ((

“Aik waqat aaye ga, Kuch logon ki aik jama’at jihad kare gi, Un se poocha jaye ga: Tum main se koi aisa shakhas (Sahabi) hai jis ne Rasool Allah ﷺ ko dekha hai? Log kahein gay: Han! Pas (us aik Sahabi ki Salah-o-Fazilat) se un ko fatah ata kar di jaye gi, Phir kuch lgon ki aik jama’at jihad kare gi, Un se poocha jaye ga: Kaya tum main se koi shakhas (taba’i) hai jis ne Rasool Allah ﷺ ke Sahabi ko dekha hai? Log kahein gay: Han! Pas un ko (us taba’i ki Salah-o-Fazilat se ) fatah ata kar di jaye gi, Phir kuch logon ki aik jama’at jihad kare gi, Un se poocha jaye ga: Kaya tum main koi aisa shakhas (tab’e taba’i ) hai jis ne aise shakhas ko dekha hai jis ne Sahabi-e-Rasool ﷺ ko dekha hai? Log kahein gay: Han! Pas un ko (us taba’a taba’i ki Salah-o-Fazilat se) fatah ata kar di jaye gi.” [28]

Ya’ani Sahabah Kiraam ki wajah se teen daur Khair-o-Fazilat ke hon gay, Is bat ko saraahat ke sath Rasool Allah ﷺ ne is tarah aik aur Hadith main bayan farmaya:

 خیر امتی القران الذین یلونی، ثم الذین یلونھم  ثم الذین یلونھم

“Meri ummat ka behtareen tabqa Woh hai jo mujh se muttasil hai, Phir Woh jo us ke baad us se muttasil hai, Phir Woh jo us se muttasil hai.” [29]

Is Hadith main jin teen qarnon (zamanon) ka zikar hai in se murad Ahad-e-Sahabah, Ahad-e-Tabe’een aur Ahad-e-Taba-e-Tabe’een hein. Is Hadith ki roo se ye teenon zamane ma baad ke zamanon ke muqabale main majmoo’i aitbar se Khair-o-Barkat ke lihaz se sab se behtar hein. Agarcheh in main bhi baham tafawut hai, Ya’ani Ahad-e-Sahabah, Ahad-e-Tabe’en-o-Tab-e-Tabe’een se behtar hai. Lekin yeh donon daur bhi, jo 220 hijri tak hein, Ma baad ke aitbar se bahut behtar hein. Un ke baad bida’at aur deegar aitqadi fitne aam aur halaat kafi mutghayyar ho gay. [30]

Sahabah-e-Kiraam ke faza’il main Quraani aayat aur Ahadith-e-Sahihah aur bhi hein. Hum ikhtisar ke Paish-e-Nazar mazkoorah Aayaat-o-Ahadith hi par iktifa karte hein.

♦️FAZA’IL-E-AHAL-E-BAIT ♦️

Is moqa’a par faza’il-e-Ahl-e-Bait bil-khusoos Hazrat Hasan aur Hazrat Hussain رضی اللہ عنہما ke faza’il bayan karna bhi zaroori hein kiyounkeh Maah-e-Muharram main Saniha-e-Karbala Bahas-o-Guftagoo aur Khutbat-o-Taqareer ka mozoo rehta hai aur log samajhte hein keh jo Saniha-e-Karbala par deyomalaai digar se hat kar tahqeeqi andaz se guftagoo karta hai, Woh na’oozu-billah Hazrat Hussain رضی اللہ عنہ se muhabbat nahin rakhta, Yeh bat Khilaf-e-Waqia hai. Isi Khilaf-e-Waqia ta’sur ko door karne ke liye Hazrat Hussain رضی اللہ عنہ ke faza’il par mabni chand Ahadith bhi Paish-e-Khidmat hein.

Fazilat-e-Hasan-o-Hussain( رضی اللہ عنہما)

1: Nabi Kareemﷺ ne farmaya:

ھما ریحانتای من الدنیا

“Woh (Hasan-o-Hussain) donon duniya main se mere do phool hein.” [31]

2: Hazrat Abu Bakar رضی اللہ عنہ farmate hein keh main ne Raool Allah ﷺ ko minbar par sunate hue suna jabkeh Hazrat Hassan رضی اللہ عنہ Ap ﷺ ke pehloo main bethe hue thay, Ap  ﷺ aik martabah logon ki taraf dekhte aur aik martabah Hazrat Hasan ki taraf aur farmate:

)) ابنی ھذا سید، ولعل اللہ ان یصلح بہ بین فئتین من المسلمین((

“Mera yeh beta sardar hai aur umeed hai keh Allah Ta’ala is ke zariye se musalmanon ki do jama’aton main sulah karwaye ga” [32]

Nabi ﷺ ki yeh paish goi poori hui aur 40 hijri main Hasan رضی اللہ عنہ jo Ali رضی اللہ عنہ ke baad khalifa banaye gay thay, Ke darmiyan aur Moaviyah رضی اللہ عنہ ke darmiyan sulah ho gai, Is se qabal 5 sal se musalman khana jangi ka shikar chale aa rahe thay. Is sulah main Hazrat Hasan رضی اللہ عنہ ka kirdar sab se ziada aham aur bunyadi tha.

3: Nabi ﷺ  Hazrat Usama aur Hazrat Hasan رضی اللہ عنہما ko pakarte aur farmate:

)) اللھم انی احبھما فاحبھما((

” Aye Allah! Main in donon se muhabbat karta hon tu bhi in se muhabbat farma. [33]

4: Hazrat Bara’a رضی اللہ عنہ riwayat karte hein, Main ne dekha keh Hazarat Hasan رضی اللہ عنہ Nabi ﷺ ke kandhe par hein aur Ap ﷺ yeh dua kar rahe hein:

)) اللھم! انی احبہ فاحبہ((

“Aye Allah! Main is se muhabbat karta hon tu bhi is se muhabbat farma” [34]

5: Hazrat Abu Bakar رضی اللہ عنہ ka farman hai:

)) ارقبوا محمدا ﷺ فی اھل بیتہ((

“Muhammad ﷺ ka un ke Ahl-e-Bait ke bare main khayal rakho.” [35] Ya’ani unhein Sab-o-Shitam karo na aiza pohanchao.

Zail ki Hadith se bhi Ahal-e-Bait ki fazilat wazih hoti hai.

6: Hazrat Zaid-Bin-Arqam رضی اللہ عنہbayan karte hein, Rasool Allah ﷺ ne teen martabah farmaya:

)) اذکرکم اللہ فی اھل بیتی((

” Main tumhein apne Ahal-e-Bait ke bare main Allah ki yad dilata hon”

Hazrat Hussain ne Hazrat Zaid-Bin-Arqam رضی اللہ عنہ se kaha keh Ap ﷺ ke Ahal-e-Bait kon hein? Kaya Ap ﷺ ki Azwaj-e-Mutahraat Ahal-e-Bait main se nahin hein? Hazrat Zaid ne jawab diya:

)) نساؤہ من اھل بیتہ، ولکن اھل بیتہ من حرم الصدقۃ بعدہ قال:  ومن ھم؟  قال: ھم آل علی  وآل عقیل  وآل جعفر  وآل عباس((

“Ap ﷺ ki Azwaj-e-Mutaharaat to Ahal-e-Bait main se hai. Lekin Ap ﷺ ke Ahal-e-Bait Woh bhi hein jin par Ap ﷺ ke baad zakaat haram hai. Unhon ne poocha:  Woh kon (kon) hein? Unhon ne jawab diya: Woh Aal-e-Ali, Aal-e-Aqeel, Aal-e-Ja’afar aur Aal-e-Abbas…..[36]

Hazrat Huzaifa رضی اللہ عنہ se marwi hai, Rasool Allah ﷺ ne farmaya:

)) ان ھذا ملک لم ینزل الارض قط قبل ھذہ الیلۃ، استاذن ربہ ان یسلم علی ویبشرنی بان فاطمۃ سیدۃ نساء اھل الجنۃ، وان  الحسن والحسین سیدا شباب اھل الجنۃ((

“Beshak yeh farishta is rat se pehle kabhi zameen par nahin utra, Us ne apne Rab se ijazat talab ki keh woh mujhe salam kahe aur mjhe khushkhabri de keh Fatima رضی اللہ عنہا jannati auraton ki sardar hein aur Hazrat Hasan-o-Hussain Nojawanan-e-Jannat ke sardar hein.”[37]

Sahabah Kiraam رضی اللہ عنہم Ahl-e-Bait aur un ke Faza’il-o-Manaqib ki taraf yahan ijmali ishara karne se maqsood yeh hai keh Saniha-e-Karbala ke bayan ke silsile main Ifrat-o-Tafreet se kam na liya jaye. Na ifrat ka shikar ho kar tareekhi haqa’iq ka inkar karen na tafreet main mubtila ho kar Hazrat Hussain رضی اللہ عنہ samet kisi bhi Sahabi ki Tanqees-e-Shan ka irtikab karein. Hazrat Hasan aur Hazrat Hussain aur deegar tamam Sahabah Kiraam رضی اللہ عنہم sab ke sab, Tafawat-e-Darjaat ke bawjood, Qabil-e-Ahtram hein, In ki Tanqees-o-Ihaanat Ziya-e-Iman ka ba’is hai. Fa noazu baillahi mn haza.

Ahal-e-Bait Kon Hain?

Hum yeh bhi munasib samjhte hein keh wazih kiya jaye keh Ahal-e-Bait kon hein ye kon kon hein? Is liye keh Ahl-e-Bait ke misdaq main bhi lgon ne Ifrat-o-Tafreet se kam liya hai. Aik giroh Azwaj-e-Mutaharaat ko Ahl-e-Bait nahin samjhta, Halankeh Quraan-e-Kareem ki roo se Azwaj-e-Mutaharaat Ahl-e-Bait-e-Nabvi ﷺ hein. Aik doosra giroh Hazrat Hasan-o-Hussain ko Ahal-e-Bait main se nahin samjhta. Hamari raaye main yeh donon muaqqaf hi ghalat hein. Asal main yeh dono hi Ahal-e-Bait hein. Azwaj-e-Mutaharaat Quraan-e-Kareem ki roo se Ahal-e-Bait hein aur Hazrat Ali-o-Fatima aur Hasan-o-Hussain Hadith ki roo se. Quraan-e-Kareem main Allah Taala ne farmaya hai:

اِنَّمَا يُرِيْدُ اللّٰهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ اَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيْرًا 33؀ۚ

“Allah Taala chahta hai keh Aye Ahal-e-Bait! Tum se gandgi door kar de aur tum ko khoob pak kar de.” [38]

Yahan Siyaq-o-Sabaaq ki roo se Azwaj-e-Mutaharaat رضی اللہ عنہم Ahal-e-Bait-e-Nabvi ﷺ hein. Quraan ke doosre muqam par bhi biwi ko Ahal-e-Bait kaha gaya hai: dekhiye (Hood,11:73)

Hazrat Iban-e-Abbas رضی اللہ عنہما farmate hein: نزلت فی نساء النبی ﷺ خاصۃ ” Yeh (Aayat-e-Tatheer) Nabi ﷺ ki Azwaj-e-Mutaharaat ke hi bare main nazil hui hai” Aur is asar ke rawi Hazrat Ikarma kaha karte thay is se murad Azwaj-e-Mtaharaat hein, Is se kisi ko inkar hai to main us se mubahala karne ko tayyar hon.[39]

Ilawa azeen Rasool-e-Akram ﷺ ka farman: من یعذرنا فی رجل بلغنی اذاہ فی اہل بیتی ؟ ” Aise shakhas ki taraf se kon uzar khawahi kare ga jo mujhe mere ghar walon ke bare main aziyyat pohanchata hai.”(3)[40] is ki wazih daleel hai.

Is liye Azwaj-e-Mutaharaat ka Ahal-e-Bait hona Nas-e-Quraani aur Hadith se wazeh hai.

Ilawa azeen damad aur aulad un riwayaat ki roo se Ahal-e-Bait hein jo sahih sanad se sabit hein. Jin main Nabi ﷺ ne Hazrat Ali, Hazrat Fatima aur Hasan-o-Hussain رضی اللہ عنہم ko apni chadar main le kar farmaya: اللھم! ھؤلاء اہلی “Aye Allah! Yeh mere Ahal-e-Bait hein.” [41]

Jis ka matlab hai keh yeh bhi mere Ahl-e-Bait se hein, In par karam farma! Is tarah tamam dalaa’il main bhi tatbeeq ho jati hai.

♦ Ashra-E-Muharram Ki Khasoosi Bidaat  ♦

Ashra-e-Muharram (Muharram ke ibtida’i das din) main jis tarah Majalis-e-Uzza aur mahafil-e-matam barpa ki jati hein. Zahir bat hai keh yeh sab ikhtiraai cheezen hein aur Shariat-e-Islamiya ke mizaj ke qata’an mukhalif. Islam ne to Noha-o-Maatam ke is andaz ko “Jahiliyyat” Taabeer kiya h aur is kam ko Baa’is-e-Laanat balkeh kufar tak pohancha dene wala batlaya hai.

Bad qismati se Ahal-e-Sunnat main se aik bid’at nawaz halqa agarcheh Noha-o-Maatam ka rafzi andaz to ikhtiyar nahin karta lekin in das dinon main bahut si aisi baten ikhtiyar karta hai jin se rawafiz ki hamnawai aur un ke  Mazhab-e-Batil ka farogh hota hai, maslan:

• Saniha-e-Karbla ko mubalgy aur rang aamezi se bayan karna.
• Saniha-e-Karbla ke ziman main Jalil-ul-Qadar Sahabah رضی اللہ عنہم ko Hadaf-e-Ta’ana-o-Malamat bnane main bhi ta’mmul na karna.
• Das Muharram ko ta’aziye nikalna, Unhein Qabil-e-Ta’azeem-o-Parastish samjhna, Un se mannatein mangna, Haleem pkana, Pani ya dodh waghera ki sabilein lgana.
• Apne bachon ko hare rang ke kapde pehna kar unhein Hazrat Hussain رضی اللہ عنہka faqeer bnana.
• Das Muharram ke ta’aziyon aur maatam ke jalooson main Zoq-o-Shoq se shirkat karna aur khel kood (gutke aur patta bazi) se in mehfilon ki ronaqon main izafa karna, Waghera.
• Mah-e-Muharram ko sog ka maheena samjh kar is main shadiyan na karna aur siyah libas pehanna.
• Zul-Jinah (ghoday) ke juloos main sawab samajh kar shirkat karna.
• Zul-Jinah (ghoday) ko mutbarrak samajhna, Us ko choomna aur bachon aur auraton ko us ke nichay se guzarne ko sa’adat samajhna waghera.

Aur isi andaz ki kai cheezein, Halankeh ye sab bid’at hein aur jin se Nabi Kareem ﷺ ke farman ke mutabiq ijtinab zaroori hai. Ap ﷺ ne musalmanonko takeed ki hai:

)) فعلیکم بسنتی وسنۃ الخلفاء الراشدین المھدیین تمسکوا بھا،وعضوا علیھا بالنواجذ، وایاکم ومحدثات الامور، فان کل محدثۃ بدعۃ وکل بدعۃ ضلالۃ((

“(Musalmano!) Tum  meri Sunnat aur hidayat yafta Khulfa-e-Rashideen ke tareeqe ko hi ikhtiyar karna aur usay mazbooti se thame rakhna aur deen main izafa shuda cheezon se apne ap ko bacha ke rakhna, Is liye keh deen main har neya kam (chahe woh bazahir kesa hi ho) bid’at hai aur har bid’at gumrahi hai.[42]

Ye bat har kisi par wazih hai keh ye sab cheezein sadyon baad ki paidawar hein, Bina bareen in ke bid’aat hone main koi shubah nahin aur Nabi ﷺ ne har bid’at ko gumrahi se ta’abeer farmaya hai jis se mazkoora khud sakhta rusoomat ki Shana’at-o-Qabahat ka bakhoobi andaza lagaya ja sakta hai.

Tausee-E-T’aam Ki Babat Aik Mangharat Riwayat:

Muharram ki dasween tareekh ke bare main jo riwayat bayan ki jati hai keh us din jo shakhas apne Ahal-o-Ayal par farakhi kare ga, Allah Taala sara saal us par farakhi kre ga, bilkul be-asal hai jis ki sarahat Shaikh-ul-Islam Imam Iban-e-Teemiya رحمہ اللہ aur deegar aa’ima muhaqiqeen ne ki hai, Chunancheh Imam Iban-e-Teemiya رحمہ اللہlikhte hein:

“10 Muharram ko khana pkana ،khusoosi tor par ziada kharach karna waghera min jumla un Bida’at-o-Munkirat se hai jo na Rasool ﷺ ki Sunnat se sabit hein na Khulfa-e-Rashideen se aur na aa’ima muslimeen main se kisi ne in ko mustahab samjha hai”. [43]

Aur Imam Ahmad رحمہ اللہ ka yeh qol mazkoora riwayat ke mut’aliq Imam Iban-e-Teemiya ne naqal kiya hai keh: لا اصل لہ، فلم یرہ شیئا  ” is ki asal koi nahin” Imam Ahmad  رحمہ اللہne is riwayat ko Qabil-e-Hasiyat shay nahin samjha” [44]

Isi tarah Imam Iban-e-Teemiya ki kitab اقتضاء صراط المستقیم (page: 301, Taba Misar 1950 ء) main is ki sarahat mojood hai.

Aur Imam Muhammad Bin Wazzah ne apni kitab البدع والنھی عنھا main Imam Yahya Bin Yahya (mutwaffa   234hijri ) se naqal kiya hai، Unhon ne kaha:

“Main Imam Malik رحمہ اللہ ke zamane main Madinah Munawwara, Imam Lees, Iban-ul-Qasim aur Iban-e-Wahab ke ayyam main Misar main mojood tha aur yeh din (aashoora) aaya, Main ne kisi se is main khusoosi tor par ziyada kharach karne ka zikar tak nahin suna. Agar un ke han aisi koi riwayat hoti to baqi Ahadith ki tarah us ka bhi Woh zikar karte.”[45]

Is riwayat ki poori sandi tehqeeq Hazrat-ul-Ustaz Al-Mohtram Molana Muhammad Ata-Ullah Haneef رحمہ اللہ ne apne aik mufassal mazmoon main ki hai jo Al-Aitsam (23 march 1970) main sha’ia huwa tha. Man Shaa Fal Yarja

Shaikh Albani رحمہ اللہ ne bhi is riwayat ko zaeef qarar diya hai.[46]

Yeh tamam mazkoora umoor Woh hein jo Ahal-e-Sunnat ke awam karte hein. Rawafiz in ayyam main jo kuch karte hein, Un se is waqat behas nahin, Is waqat hamara Roo-e-Sukhan Ahal-e-Sunnat ki taraf hai keh Woh bhi Deen-e-Islam se na waqfiyyat, Jahalat aur aik barkhoo galat firqe ki daseesa kariyon se be khabri ki bina par mazkoora bala rusoomat badi pabandi aur ahtamam se baja late hein, Halankeh yeh tamam cheezein Islam ke ibtida’i daur se bahut baad ki ijad hein jo kisi tarah bhi deen ka hissa nahin aur Nabi ﷺ ke farman: من احدث فی امرنا ھذا ما لیس منہ فھو رد “deen main no aijad kam mardood hai.” [47]

ki musdaq hein in se ijtinab zaroori hai.

♦  Bid’aat-O-Rusoomat Ki Halakat Kheziyan  ♦

Deen main apni taraf se izafe ko hi bid’at kaha jata hai, Phir yeh cheezein  Bid’at hi nahin balke is se bhi badh kar in main se baaz Shirak-o-But prasti ke ziman main aa jati hein jese taaziya saazi hai kiyounkeh:

Awalan: Taaziye main Rooh-e-Hussain رضی اللہ عنہ ko mojood aur unhein Aalim-ul-Ghaib samjha jata hai tab hi to yeh log taaziyon ko Qabil-e-Taazeem samajhte hein aur un se madad mangte hein, Halankeh kisi bazurag ki rooh ko Hazir-o-Nazir janna aur Aalim-ul-Ghaib samajhna Kufar-o-Shirak hai. Chunancheh Hanfi mazhab ki mo’atbar kitab Fataawa Bazaziya main likha hai: من قال ارواح المشائخ حاضرۃ ، تعلم، یکفر  ” Jo shakhas ye ai’tiqad rakhe keh bazurgon ki roohein har jagah Hazir-o-Nazir hein aur Woh ilam rakhti hein, Woh kafir hai.”

Saniyan: Taaziya parast taaziyon ke aagay sar neehoodte hein jo sajde hi ke zail main aata hai aur kai log to khulam khulla sajde baja late hein aur ghair Allah ko sajda karna, Chahe woh ta’abbudi ho ya ta’azeemi, Shirak-e-Sareeh hai, Chunancheh Kutab-Fiqah Hanfiya main bhi sajda Lighair-e-Allah ko kufar se ta’abeer kiya gaya hai, Shams-ul-Aaimah Sarkhasi kehte hein:

“ان کان لغیر اللہ تعالی علی وجہ التعظیم کفر”

“Ghair Allah ko ta’azeemi tor par (bhi) sajda karna kufar hai “

Aur Allama Qahasitani Hanfi farmate hein: یکفر بالسجدۃ مطلقا ” Ya’ani ghair Allah ko sajda karne wala kafir hai chahe ibadatan ho ya ta-azeeman.” [48]

Salisan: Ta’aziya parast noha khawani aur seena koobi karte hein aur Maatam-o-Noha main Kalmaat-e-Shirkiyya ada karte hein, Yeh sare afaal ghair islami hein jin se Rasool Allah ﷺ ne mana’a farmaya hai, Chunancheh sahih Hadith main hai, Nabi ﷺ ne farmaya:

“لیس منا من ضرب الخدود وشق الجیوب ودعا بدعوی الجاھلیۃ “

“Woh shakhas hum main se nahin jis ne rukhsar peete, Gireban chak kiye aur Zamana-e-Jahliyyat ke se bain kiye.”[49]

Ye sooratein jo is Hadith main bayan ki gai hein, Noha-e-Maatam ke ziman main aati hein, Jo na ja’iz hein, Is liye fitari Izhar-e-Gham ke ilawa Izhar-e-Gham ki jo bhi masnoo’i aur ghair fitari sooraten hon gi, Woh sab na ja’iz nohe main shamil hon gi, Phir un nohon main mubalagha karna aur Zameen-o-Aasman ke qalaabe milana aur Abd-o-Ma’abood ke darmiyan faraq ko mita dena to Wahi jihilana shirak hai jis ke mitane ke liye hi to islam aaya tha.

Rabi’an: Ta’aziya parast taaziyon se apni muraden aur hajaat talab karte hein jo sareehan shirak hai. Jab Hazrat Hussain رضی اللہ عنہ Maidan-e-Karbala main mazloomana shaheed ho gay aur apne Ahal-o-Ayal ko zalimon ke panje se na bacha sake to ab baad az wafat woh kisi ke keya kam aa sakte hein?

Khamisan: Taaziya parast Hazrat Hussain رضی اللہ عنہki masnoo’i qabar jis ko shabi’a kaha jata hai, Banate hein aur us ki ziyarat ko sawab samajhte hein. Zahir bat hai keh yeh bhi but parasti hi ki shakal hai jo keh haram hai jesa keh kisi bazurag ka maqoola bhi hai: من زار قبرا بلا مقبور کانما عبد الصنم  Ya’ani “Jis ne aisi khali qabar ki ziyarat ki jis main koi mayyat nahin to goya us ne but ki pooja ki.”[50]

Molana Ahmad Raza Khan Barelwi ki Sarahat :

Ilawa azeen Ahal-e-Sunnat awam ki aksariyat Molana Ahmad Raza Khan Barelwi ki aqidat kaish hai lekin tajjub hai keh is ke bawjood un k aksar log Muharram ki in khud sakhta rusoomat main khoob Zoq-o-Shoq se hissa lete hein, halankeh Molana Ahmad Raza Khan Barelwi ne bhi in Rusoomat-e-Muharram se mana kiya hai aur unhein bid’at na jaiz aur haram likha hai aur un ko dekhne se bhi roka hai, Chunancheh un ka fatwa hai.

” Taaziya aata dekh kar Airaz-o-Roogardani karen. Us ki taraf dekhna hi nahin chahiye.” [51]

In ka aik mustaqil risaala “Taaziya dari” hai, Us ke safha 4 par likhte hein:

• ” Gharaz Ashra-e-Muharram-ul-Haram keh agali shareeaton se is Shareeat-e-Pak tak nihayat ba-barkat Mahall-e-Ibadat thehra tha. In behooda rusoom ne jahilana aur fasiqana melon ka zamana kar diya.”
• Yeh kuch aur is ke sath khayal Woh kuch keh goya khud sakhta tasweerein bi’ayinihi hazraat Shuhda رضی اللہ عنہم اجمعین ke janaze
  

  ---

• Kuch utara baqi toda aur dafan kar diye. Yeh har sal Iza’it-e-Mal ke juram main do wabal judagana hein. Ab taaziya dari is Tareeqa-e-Na marziya ka nam hai qat’an Bid’at-o-Na ja’iz aur haram hai.

Safha 11 par likhte hein:

• Taaziya par chadhaya huwa khana na khana chahiye. Nayaz de kar chadhaen ya chadha kar nayaz dein to bhi is ke khane se ahtraz karen.”

Sawal: Taaziya banana aur Nazar-o-Niyaz karna, Ara’iz ba Ummeed-e-Hajat bar aari latkana aur Niyyat-e-Bid’at-e-Hasna is ko Dakhil-e-Hasnaat jan’na kesa gunah hai ?

Jawab: Afaal-e-Mazkoora jis tarah Awam-e-Zamana  main ra’ij hein, Bid’at Sayyi’ah-o-Mamnoo-o-Na ja’z hein.

Isi tarah Muharram ki doosari bid’at marsiya khawani ke mut’aliq “Irfan-Shareeat” ke hissa awal, safha 16 par aik Sawal-o-Jawab yeh hai.

Sawal: Muharram shareef main marsiya khawani main shirkat ja’iz hai ya nahin ?

Jawab: Na ja’iz hai. Woh Manahi-o- Munkirat se pur hote hein.

Muharram ko soag ka maheena samjha jata hai. Is liye bil-umoom in ayyam main siyah ya sabaz libas pehna jata hai. Aur shadi biyah se ijtinab kiya jata hai, Is ke mut’alliq Molana Ahmad Raza Khan likhte hein: “Muharram main siyah, Sabaz kapde Alaamat-e-Soag hai aur soag haram hai.” [52]

Masla: Keya farmate hein Masa’il-e-Zail main?

1: Baaz Ahal-e-Sunnat jama’at Ashra-e-Muharram main na to din bhar roti pakate na jhadoo dete hein, Kehte hein baad dafan taaziya roti pakai jaye gi.

2: In das din main kapde nahin utarte.

3: Mah-e-Muharram main koi biyah shadi nahin karte.

Aljawab: Teenon batein soag hein aur soag haram hai.” [53]

Quraan-o-Hadith ki in tasreehaat aur Molana Ahmad Raza Khan Barelwi ki tozeeh ke baad ummeed hai keh Barelwi ulma’a apne awam ki sahih rahnuma’i farmaen gay aur awam apni jahalat aur Ulma’a ki khamoshi ki bina par jo mazkoora Bid’aat-o-Kharafaat ka irtakab karte hein ya kam az kam aisa karne walo ke jalooson main shirkat kar ke in ke farogh ka sabab bante hein, In ko in se rokane ki poori koshish karen gay.

♦ Rusoomat-E-Muharram Ki Taareekh, Eijad-O-Aaghaz Aur Nataa’ij ♦

La’anat Ka Aaghaz:

351 hijri main Muezul-Dola (Ahmad Bin Buwaih delmi) ne Jamia Masjid Baghdad ke darwaze par Na’oozu billah “Naqal-e-Kufar Kufar na basahnd” ye ibaarat likhwa di:

“لعن اللہ معاویۃ بن ابی سفیان ومن غصب فاطمۃ فدکا ومن منع من دفن الحسن عند جدہ ومن نفی اباذر ومن اخرج العباس عن الشوری”

“Moaviya Bin Abi Safiyan, Ghasbeen-e-Fidak, “Imam” Hassan رضی اللہ عنہko Roza-e-Nabvi main dafan karne se rokane walon, Abu Zar ko jila watan karne walon, Abbas ko shoora se kharij karne walon par la’anat ho.”

Maatam Aur Taaziya Dari Ki Ijad:

352 hijri ke shuru hone par Ibn-e-Buwaih mazkoor ne hukam diya keh 10 Muharram ko Hazrat “Imam” Hussain ki shahaadat ke gham main tamam dukanein band kar di jaein, Bai’e-e-Shira bilkul moqoof rahe, Shehar-o-Deehat ke log maatami libas pehnein aur ailaniya noha karein, Uratein apne bal khole huwe, Chehron ko siyah kiye huwe, Kapdon ko pharte huwe sadkon aur bazaron main marsiye padhti, Munh nochati aur chatiyan peetati hui niklein. Rafizyon ne is hukam ki bakhushi ta,meel ki magar Ahal-e-Sunnat dam bakhud aur khamosh rahe kiyounkeh Rafizyon ki hukoomat thi. Aainda sal 353 hijri main phir isi hukam ka iaadah kiya geya aur sunniyon ko bhi is ki ta’meel ka hukam diya geya, Ahal-e-Sunnat is zillat ko bardasht na kar sake, Chnancheh shee’ah aur sunniyon main fasad barpa huwa aur bahut badi khoon rezi hui. Is ke baad rafizyon ne har sal is rasam ko Zer-e-Amal lana shuru kar diya aur aj tak is ka riwaj hum Hindustan main dekh rahe hein. Ajib bat yah hai keh Hundustan (muttahida) main aksar sunni log bhi taaziye banate hein.”[54]

Rafziyyat ki Ibtida :

Bani Buwaih nihayat mo’atassib rafizi thay, Chand dino tak Woh khamosh rahe, Phir un ke ta’ssub ka zahoor hone laga. Dolat-e-Abbasiya ke bahut se wuzra’a aur mutawassil, Ajami aur rafizi thay lekin un main se kisi ne ailaniya rafiziyyat ki Tarweej-o-Isha’at ki jurat na ki thi. Moezul Dola ne khulfa’a ki quwwat khatam karne ke sath hi Baghdad main rafiziyyat ki tableegh shuru kar di aur 351 hijri main Jame’ A’azam ke phaatak par mazkoora tabarra likhwa diya. (Jis main kinayon main Hazrat Moawiyah, Hazrat Abu Bakar Sidiq, Hazrat Ayesha, Hazrat Usman aur Hazrat Umar رضی اللہ عنہم par la’anat ki gai thi.)

Khalifa main is bid’at ko rokane ki taqat na thi, Kisi sunni ne rat ko ye ibaarat mita di. Moezul Dola ne phir likhwane ka irada kiya lekin us ke wazeer Muhalbi ne mashwara diya keh siraf Mowiyah ke nam ki tasreeh ki jaye aur un ke nam ke baad والظالمین لآل الرسول Ya’ani “Aal-e-Rasool par zulam karne walon” ka fiqra badha diya jaye. Mu’ezz ul Dola ne ye mashwara qabool kar liya. [55] Ghaliban tabarra ki is munafiqana shakal ki ibtida isi se hoti hai.

Mu’ezz ul Dola ne isi par bas nahin ki balke rafiziyon ke tamam marasim jari kar diye. Eid-e-Ghadeer ke din aam eid aur Jashan-e-Musarrat manane ka hukam diya. Muharram ke liye hukam jari kiya keh aashoore ke din tamam dukanein aur karobar band rakhe jaen, Kul musalman khas qisam ki topiyan pehan kar Noha-o-Maatam karein, Uratein chehre par bhabhoot mal kar preshan moo (bikhare bal)-o-Gireban chak, Seena kobi karti hui shehar main maatami juloos nakalein, Sunniyon par ye ahkaam bahut shaq guzre lekin Woh rafiziyon ki quwwat aur hukumat ke samne be-bas thay, Is liye in ahkam ko mansookh to na kara sake lekin is ka nateeja yeh nikla keh Muharram 353 hijri main sunniyon aur rafiziyon main sakhat fasad hua aur Baghdad main badi bad amni phail gai.”[56]

Qiyam-e-Aman Ka Wahid Tareeqa:

In tareekhi hawalon se wazeh hai keh Saniha-e-Shahadat-e-Hussain ke hawale se shee’ei rusoomaat aur un par israr, Musalmanon ke darmiyan Iftiraq-o-Intishar aur baham Fasad-o-Khoon rezi ka bahut bada sabab hai. Bina bareen jab tak un ka Insadad-o-Khatima ya kam az kam unhein un ki makhsoos char deewariyon tak mehdood nahin kiya jata, Fitna-o-Fasad khatam nahin ho sakta. Aman, Mahaz itthad ke ailanaat ya aman kametiyon ke qiyaam se mumkin nahin. Is ke liye in Asbab-o-Awamal ka Sadd-e-Bab zaroori hai jo fasad aur Baham-e-Tasadam main kar farma hote hein. Jab tak yeh nahin hoga, Firqa warana tasadam ka khatima nahin ho sakta.

Darmian qasar darya takhta bandam kardah ain

Baaz mi goi , Daman Tarmikan, Hashyat bash

♦ Rusoomat-E-Muharram…. Ulma-E-Islam Ki Nazar Main ♦

Shah Wali Allah Muhaddis Dahlawi رحمہ اللہ

Hujjatul-Islam Shah Wali Allah Ne Farmaya:

یا معشر بنی آدم! اتخذتم رسوما فاسدۃ تغیر الدین، اجتمعتم یوم عاشوراء فی الاباطیل، فقوم اتخذہ ماتما، اما تعلمون ان الایام ایام اللہ والحوادث من مشیئۃ اللہ وان کان حسین رضی اللہ عنہ قتل فی ھذا الیوم فای یوم لم یمت فیہ محبوب من المحبوبین؟ وقد اتخذتموہ لعبا بحرابھم وسلاحھم۔۔۔۔۔۔ اتخذتم الماتم عیدا کان اکثار الطعام واجب علیکم وضیعتم الصلاۃ وقوم استغلوا بمکاسبھم فلم یقدروا علی الصلوات۔

” Aye Bani Aadam! Tum ne islam ko badal daalne wali bahut si rasmain apna rakhi hein, (maslan) tum dasweein Muharram ko batil qisam ke ijtama’a karte ho. Kai logon ne is din ko Noha-o-Maatam ka din bana liya hai. Halankeh Allah Taala ki mashiyyat se hadse hamesha runuma hote hi rehte hein. Agar Hazrat Hussain رضی اللہ عنہus din (mazloom shaheed ke tor par) qatal kiye gay to Woh kon sa din hai jis main koi na koi Allah ka naik bnda foat nahin huwa ? (Lekin ta’ajub ki bat hai keh) unhon ne is Saniha-e-Shahadat-e-Mazloomana ko khail kood ki cheez bana liya…… Tum ne maatam ko eid ke tehwar ki tarah bana liya, Goya is din ziyada khana pina faraz hai aur namazon ka tumhein koi khayal nahin (jo faraz hein) un ko tum ne za’ia kar diya, Yeh log apne hi man ghadat kamon main mashghool rehte hein. Namazon ki tufeeq un ko milti hi nahin.[57]

Hafiz Iban-e-Kaseer رحمہ اللہ

Hafiz Iban-e-Kaseer رحمہ اللہ 354 hijri ke waqiat main maatami jalooson ke silsile main likhte hein:

))ھذا تکلف لاحاجۃ الیہ فی الاسلام ولو کان امرا محمودا لفعلہ خیر القرون وصدر ھذہ الامۃ وخیرتھا وھم اولی بہ واھل السنۃ یقتدون ولا یبتدعون((

“Yeh (maatami majaalis waghera ki) rasmain, Islam main in ki koi zaroorat nahin. Agar ye waqe’tan achi cheez hoti to Khair-ul-Quroon aur is ummat ke ibtidai aur behtar log is ko zaroor karte, Woh is ke sab se ziyada ahal thay (bat yeh hai keh) Ahal-e-Sunnat (Sunnat-e-Nabvi ﷺ ki) iqtida karte hein, Apni taraf se bid’atein nahin ghadte.” [58]

Shah Ismail Shaheed رحمہ اللہ

از جملہ بدعات رفضہ کہ در دیار ہندوستان اشتہار تمام یافتہ ماتم داری وتعزیہ سازی است درماہ محرم بزعم محبت حضرت حسین رضی اللہ عنہ ۔۔۔۔۔ وصور ظاہریہ ایں بدعات چند چیز است۔ اول ساختن نقل قبور و مقبرہ و علم و شدہ وغیرہا۔ وایں معنی بالبداہت از قبیل بت سازی و بت پرستی است چہ ساختن نقل شکل قبور ومقبرہ آنرا تعظیم کردن۔۔۔۔ اصل قبر و ومقبرہ دانستن از اطور مشرکین صنم پرست است۔ حقیقت صنم پرستی ہمیں است کہ شکلے ازدست خود تراشیدہ و ساختہ و نام شخصے برآں نہادہ با اوہماں معاملہ کہ با اصل باید با آن نقل کہ چوب یاسنگ تراشیدہ است بعمل آرند۔۔۔۔۔ وآنچہ اہل زمانہ با تعزیہ بامی کنند ہر گز باقبور واقعیہ ہم نباید کردچہ جائے قبور جعلیہ وایں مبتدعان عبادت سجدہ و طواف کردہ صراحۃ خود رابسر حد شرک قبیح می رسانند و شدہ و علم و تعزیہ چوں مسجود مطاف گرد دہمہ در معنی بت پرستی است [59]

Khulasa-e-Ibarat yeh hai keh Pak-o-Hind main rafiziyon ke Zer-e-Asar taaziya sazi ki jo bid’at ra’ij hai yeh shirak tak pohancha deti hai kiyounkeh taaziye main Hussain رضی اللہ عنہ ki qabar ki shabeeh banai jati hai phir us ko sajda kiya jata hai aur Woh sab kuch kiya jata hai jo but parast button ke sath karte hein aur us ma’ani main yeh poore tor par but parasti hai. اعاذنا اللہ منہ.

Isi tarah Molana Shaheed Maah-e-Muharram main Qissa-e-Shahadat-e-Hussain رضی اللہ عنہ ke zikar ko bhi Mazmoom-o-Makrooh qarar dete hein. Farmate hein:

ذکر قصہ شہادت است بشرح و بسط عقد مجلس کرد بایں قصد کہ مردم آں رابشنوند و تاسفہا نمایند و حسرتھا فراہم آرند و گریہ و زاری کنند۔ ہر چند در نظر ظاہرے خللے دراں ظاہر نمی شود۔ اما فی الحقیقت ایں ہم مذموم و مکروہ است [60]

Imam Ibn-e-Rajab رحمہ اللہ

Imam Ibn-e-Rajab رحمة الله likhtey hain:

 وَأَمَّا اتخاذہ  مَأْتَمًا كَمَا تَفْعَلُهُ الرَّافِضَةُ لِأَجْلِ قَتْلِ الْحُسَيْنِ بْنِ عَلِيٍّ مَا فِيهِ، فَهُوَ مِنْ عَمَلِ مَنْ ضَلَّ سَعْيُهُ فِي الْحَيَاةِ الدُّنْيَا وَهُوَ يَحْسَبُ أَنَّهُ يُحْسِنُ صُنْعًا، وَلَمْ يَأْمُرِ الله وَلَا رَسُولُهُ بِاتِّخَاذِ أَيَّام مَصَائِبِ الْأَنْبِيَاءِ وَمَوْتِهِمْ مَأْتَمًا فَكَيْفَ بِمَنْ دُونَهُمْ؟

“Aashoora key din ko maatam ka din bana lena, Jaisey rawafiz ney is din mein Hazrat Hussain رَضِيَ اللهُ عَنْهُ ki shahadat waqie honey ki bana par, Usko maatam ka din bana liya hai to yeh un logon ka shu’aar hai jinka Amal-o-Saey is duniya hi mein raayigan hogaya aur woh samajhtey yeh rahey key woh koi acha kaam kar rahey hain. Aur Allah Ta’ala aur uskey Rasool (ﷺ) ney kahin yeh hukum nahin diya hai key Anbiya علیہ السلام key masaayib key ayaam aur unki mout ko maatam ka din banaya jaye, To unse kam tar logon ki mouton ko kaisey maatam ka din banaya ja sakta hai.”

Moulana Abdul-al-Majid darya baadi رحمہ اللہ

Moulana Abdul-al-Majid darya baadi likhtey hain:

“Jawanaan-e-Jannat key sardar ki barsi is mah mein har jagah ke Tool-o-Arz mein manayi jayegi lekin kyunkar aur kis tarah?

Us ke surakh surakh khoon ki yad main naye naye sabaz rang ke kapدe rang kar pehne jaen gay.

Woh bhooka raha tha us ki bhook ki yad main lazeez khane khaye jaen gay aur ghar ghar mazedar halway aur seermalon ke hisse taqseem hongay.

Woh piyas main tadpa tha us ki piyas ko yad kar ke baraf aur doodh daal kar a’ala darje ke mukallaf sharbat tayyar hon gay aur un ke kai kai gilaas Zair-e-Halaq utare jaen gay.

Us ne apni raten Rukoo-o-Sujood main, Qiyam-o-Tilawat main, Manajaat-o-Zari main basar ki thien aur us ki barsi manane wale mitti ke charagh, Bijli ke qumqume aur gass ke hunde jala jala kar sari rat aik mela aur jashan qaim rakhein gay.

Us kay ghar ki khawateen Moaz Allah mosiqi ka zikar hi keya, Shayad sha’iri ke bhi qareeb nahin gai thien, Us ghar ki bandi aur kaneez hone par fakhar karne wali uratein apni ratein khush ihani ki poori ria’yat ke sath soz khawaniyon ke kamalaat dikhane main basar kar dein gi.

us ke kan main shayad sari umar kabhi baje ki awaz na padi ho, Aj us ke nam par ashra bhar har har gali koocha dhol aur tashon ke shor se goonj kar rahe ga. Ta’aziye uthein gay, Alam gashat karein gay, Buraq banein gay,  Majlisein barpa hongi, Kahin chaye taqseem hogi, Kahin sheermal banein gay. Gharaz poore das din dil khol kar jashan rahe ga, Jo khane kabhi na khaye thay khane main aaien gay jo manzar kabhi na dekhe thay dekhne main aaien gay.

Aur sab kuch kon kare ga? Aariya nahin, Yahoodi nahin, Iisa’i nahin, Hindu nahin, Sikh nahin, Parsi nahin, Dushman nahin dosat, Ghair muslim nahin khud ko musalman kehlane wale aur musalmanon  main bhi apne ko sunni kehne wale aur apne Ahal-e-Sunnat hone par fakhar karne wale log karein gay aur agar koi is Hangama-e-Aish-o-Ishrat ke khilaf is Yad-e-Ayyam ke nahin, Tamaskhar-e-Yad-e-Ayyam ke khilaf zuban khole to Woh mardood hai, Dushman-e-Ahal-e-Bait hai, La mazhab hai, Be deen hai aur sab ke aqa’id ko bigadne wala hai.”[61]

♦ Ahal-E-Sunnat Ke Ghor-O-Fikar Ke Liye Chand Batein ♦

Mah-e-Muharram ki in Bid’aat-o-Rusoomat-e-Ghair sharia’a ke ilawa Waqia-e-Karbala se muta’liq bhi Ahal-e-Sunnat ka zawiya-e-Fikar sahih nahin. Is silsile main chand batein Paish-e-Khidmat hein, Umeed hai keh Ahl-e-Sunnat halqe is par poori sanjeedagi, Mataanat aur Ilam-o-Baseerat ki roshani main ghor farmaein gay.

Is silsile main pehli bat yeh hai keh Ahal-e-Sunnat ke khutaba’a aur waizeen Falsafa-e-Shahadat-e-Hussain رضی اللہ عنہ ko bil umoom is tarah bayan karte hein jo khalistan rafizi idealogy ka mazhar hota hai aur us ke mut’aliq ye bawar karaya jata hai keh yeh Tareekh-e-Islam main Haq-o-Batil ka sab se bada ma’arka tha. Wai’zeen-e-Khush bayan ye nahin sochate keh agar aisa hi hota to is Daur-e-Khair-ul-Quroon main, Jabkeh Sahab-e-Kiraam رضی اللہ عنہم ki bhi aik mutad bihi jama’at mojood thi aur un ke faiz Yafatgan Tabieen to bakasrat thay, Is ma’arke main Hazrat Hassan رضی اللہ عنہhi akele kiyoun saf aara’a hote? Maarika hota Haq-o-Batil aur Kufar-o-Islam ka aur Sahaba-o-Tabi’een is se na siraf yeh keh alag rehte balkeh Hazrat Hussain رضی اللہ عنہ ko bhi us se rokate, Keya aisa mumkin tha?

Rafizi idealogy to yahi hai keh Woh (Moaz Allah) Sahab-e-Kiraam رضی اللہ عنہم ke Kufar-o-Irtadaad aur munafaqat ke qail hein aur Woh yahi kahein gay keh han is Ma’arika-e-Kufar-o-Islam main aik taraf Hazrat Hussain رضی اللہ عنہ thay aur doosari taraf sahaba samet Yazeed aur deegar un ke tamam himayati, Sahaba-o-Tabi’een is jang main khamosh tamashai bane rahe aur Hussain رضی اللہ عنہ ne islam ko bachane ke liye jan ki bazi laga di. Lekin keya Ahal-e-Sunnat is nuqta-e-nazar ko tasleem kar lein gay?

Yaqinan koi Ahal-e-Sunnat Sahaba-e-Kiraam رضی اللہ عنہمke mut’aliq is qisam ka aqeeda nahin rakhta lekin is ke sath sath yeh haqiqat bhi badi talakh hai keh Ahal-e-Sunnat Shahadat-e-Hussain ka jo falsafa bayan karte hein Woh usi Tal-e-Sur se tarteeb pata hai jo rafziyyat ka makhsoos rag hai.

Waqia ye hai keh Saniha-e-karbala ko Haq-o-Batil ka sab se bada ma’arika bawar karane se Sahaba-e-Kiraam رضی اللہ عنہمki Azmat-o-Kirdar aur deeni hamiyyat majrooh hoti hai aur Dushmanaan-e-Sahaba ka maqsad bhi yehi hai lekin yeh hamare sochane ki bat hai keh waqia aisa hai ya nahin? To haqiqat yeh hai keh yeh Kufar-o-Islam ka ma’arika nahin tha. Agar aisa hota to is rah main Hazrat Hussain رضی اللہ عنہ akele na hote, Un Sahab-e-Kiraam ka t’aawun bhi un ko hasil hota jin ki poori umarein Ai’la-e-Kalmatullah main guzrien, Jo hama waqat batil ke liye Shamsheer-e-Barhana aur Kufar-o-Irtadaad ke liye khudai lalkaar thay. Yeh tasaadum dar-asal baaz ijtihadi ghaltiyon ke natije main paish aaya tha, Is nukte ko samajhne ke liye Hasab-e-Zail peehloo Qabil-e-Ghor hein.

• Waqiaat-e-Karbala se mut’aliqa sab hi tareekhon main hai keh Hazrat Hussain رضی اللہ عنہ jab Koofe ki taraf kooch karne ke liye tayyar ho gay to un ke rishtadaron aur hamdardon ne unhein rokane ki poori koshish ki aur is iqdaam ke khatarnak nataij se unhein aagah kiya. Un main Hazrat Abdullah Bin Umar, Hazrat Abu Saeed Khudri, Hazrat Abu Al-Darda, Hazrat Abu Waqid Laisi, Hazrat Jabir Bin Abdullah, Hazrat Abdullah Bin Abbas رضی اللہ عنہمaur Hazrat Hussain رضی اللہ عنہ ke bhai Muhammad Ibn-ul-Hanfiya رحمہ الل ہnumayan hein. Ap ne un ke jawab main na Azam-e-Safar multawi farmaya na apne maoqaf ki koi daleel paish ki, Warna mumkin tha keh Woh bhi is maoqaf main ap ke sath t’aawun ke liye aamada ho jate. Dar-asal Hazrat Hussain رضی اللہ عنہ ke zehan main yeh bat thi keh Ahal-e-Koofa un ko musalsal Koofa aane ki da’awat de rahe hein, Yaqinan wahan jana mufeed hi rahe ga.

• Yeh bhi tamam tareekhon main aata hai keh abhi ap raste hi main thay keh ap ko khabar pohanchi keh Koofe main ap ke chacheere bhai (chacha zaad) Muslim Bin Aqeel shaheed kar diye gay jin ko ap ne Koofe ke haalaat ma’aloom karne ke liye hi bheja tha. Is alamnaak khabar se ap ka Ahal-e-Koofa se aitmad mutazalzal ho geya aur wapisi ka azam zahir kiya lekin Hazrat Muslim رحمہ اللہ ke bhaiyon ne yeh keh kar wapis hone se inkar kar diya keh hum to apne bhai Muslim ka badla lein gay ya khud bhi mar jaen gay, is par Hazrat Hussain رضی اللہ عنہ ne farmaya: “Tumhare beghair main bhi ji ke keya karon ga?”

))فھم ان یرجع وکان معہ اخوۃ مسلم بن عقیل فقالوا:  واللہ!  لانرجع حتی نصیب بثارنا او نقتل((

” Chunancheh Hazrat Hussain رضی اللہ عنہ ne wapisi ka irada kar liya lekin ap ke sath jo Muslim Bin Aqeel ke bhai thay, Unhon ne kaha keh: Wallahi! Hum to us waqat tak wapis nahin jaen gay jab tak keh hum intiqam na le lein ya phir khud bhi qatal ho jaen.” [62]

Aur youn is qafale ka safar Koofa ki taraf jari raha.

• Phir is par bhi tamaam taareekhein mutfiq hein keh Hazrat Hussain رضی اللہ عنہ jab Maqam-e-Karbala pohanche to Governar-e-Koofa Iban-e-Ziyad ne Umar Bin Saad ko majboor kar ke Ap ke muqabile ke liye bheja. Umar Bin Saaf ne Ap ki khidmat main hazir ho kar Ap se guftagoo ki to mut’addad tareekhi riwayaton ke mutabiq Hazrat Hussain رضی اللہ عنہ ne un ke samne yeh tajweez rakhi:

))اختر منی احدی ثلاث اما ان الحق بثغر من الثغور واما ان ارجع الی المدینۃ واما ان اضع یدی فی ید یزید بن معاویۃ  فقبل ذلک عمر منہ(((

Ya’ani “ٹeen baton main se aik bat maan lo. Main ya to kisi islami sarhad par chala jata hon ya wapis Madinah loat jata hon ya phir main (Barah-e-Raasat ja kar) Yazeed Bin Moawiya ke hath main apna hath de deta hon (us se bait kar leta hon) Umar Bin Saad ne un ki yeh batein qabool kar lein.”[63]

Iban-e-Saad ne khud manzoor kar lene ke baad yeh tajweez Iban-e-Ziyad (Governar-e-Koofa) ko likh kar bheji magar us ne is tajweez ko maanne se inkar kar diya aur is bat par israar kiya keh pehle Woh (Yazeed ke liye) mere hath par bait karein:

“فکتب الیہ عبیداللہ (ابن زیاد)  لااقبل منہ حتی یضع یدہ فی یدی”

Hazrat Hussain رضی اللہ عنہ is ke liye tayyar na huwe aur un ki Taba’a-e-Khuddar ne yeh gawara na kiya, Chunancheh is sharat ko mustarad kar diya jis par lasaai chis gai aur Ap ki mazloomana shahaadat ka yeh Hadisa-e-Fajia paish aa geya.”[64]

“فانا للہ وانا الیہ راجعون.  فامتنع الحسین فقاتلوہ …..  ثم کان اخر ذلک ان قتل رضی  اللہ  عنہ و ارضاہ .”

Is riwayat ke mazkoora alfaz jis main Hazrat Hussain رضی اللہ عنہ ne Bait-e-Yazeed par raza mandi ka izhar farmaya “Al Isabah” ke ilawa Tahzeeb-ul-Tahzeeb (2/328-353), Tareekh-ul-Tabari: 4/293, Tahzeeb-o-Tareekh-e-Ibn-e-Asaakar (4/325-337), Al Bidayah wal Nihiyah (8/170-175) Al Kamil Liban-al-Aseer (3/283) aur deegar kai kitabon main mojood hein. Hatta keh shee’i kitabon main bhi hein. Un ke doosare alfaz bhi hein, Taham natije main koi khas faraq nahin padta.

In tareekhi shawahid se ma’aloom huwa keh agar yeh Kufar-o-Islam ka ma’arika hota to Koofe ke qareeb pohanch kar jab ap ko Muslim Bin Aqeel ki mazloomana shahadat ki khabar mili thi. Ap wapisi ka azam zahir na rarmate.

Phir in Sharait-e-Musalahat se, Jo Hazrat Hussain رضی اللہ عنہ ne Umar Bin Saad ke samne rakhien, Yeh bat bilkul numayan ho jati hai keh Ap ke zehan main kuch tahaffuzaat thay bhi to Ap un se dasat bardar ho gay thay. Balkeh Yazeed ki hukoomat tak ko tasleem kar lene par aamadgi zahir kar di thi.

Aik yeh bat is se wazih hui keh Sayyeduna Hussain رضی اللہ عنہYazeed ko hukoomat ka na Ahal nahin samajhte thay, Agar aisa hota to Woh kisi bhi haalat main apna hath us ke hath main dene ke liye tayyar na hote jesa keh Woh tayyar ho gay thay balke Yazeed ke pas jane ke mutalbe se yeh bhi ma’aloom hota hai keh Ap ko us se Husn-e-Sulook ki hi tawaqqo thi.

Is tafseel se is hadse ke zimmedar bhi uryan ho jate hein aur Woh hai Iban-e-Ziyad ki foj, Jis main sab Wahi koofi thay jinhon ne Ap ko khat likh kar bulwaya tha, Inhi koofiyon ne Umar Bin Saad ki Sa’ai-e-Masaalahat ko bhi nakam banaya jis se Karbala ka yeh alamnaak Saniha-e-Shahadat paish aaya. وکان امر اللہ قدرا مقدورا.

Hazrat Usman aur Umar-e-Farooq رضی اللہ عنہم Ki Shahadtein:

Jab waqia yeh hai keh maarika ijtihadi noiyat ka hamil hai to behtar hai keh Ayyam-e-Muharram main is mozoo’a se hi ahteraz kiya jaye keh in dinon main is sanihe ko apne Bayan-o-khitaabat ka mozoo’a banana bhi rafiziyyat ko farogh dena hai kiyounkeh Tareekh-e-Islam main  is se bhi ziyada aham tar shahadton ko nazar andaz kar ke Saniha-e-Karbala ko ujagar karna yeh bhi rawafiz hi ka andaz hai. Hazrat Usman Ghani رضی اللہ عنہcki shahadat kuch kam jigar soz aur dil doz hai jo 18 Zil-Hajjah ko hui. Hazrat Umar-e-Farooq رضی اللہ عنہ ki Shahadat-e-Uzma keya ma’amooli saniha hai jo yakam Muharram ko paish aaya? Isi tarah aur badi badi shahadtein hein lekin in sab ko nazar andaz kar ke siraf Shahadat-e-Hussain رضی اللہ عنہ ko apni Zuban-o-Qalam ka mozoo’a banana kisi tarah sahih nahin aur jo shakhas aisa karta hai aur bil-wasta aur shaoori ya ghair shaoori tor par rafizi Andaz-e-Fikar ko farogh dene ka ba’is banta hai.

“Imam” Aur “Alaihissalam”

Isi tarah Ahal-e-Sunnat ki aksariyat Hazrat Hussain رضی اللہ عنہ ko bila soche samjhe “Imam Hssain علیہ السلام bolati hai halankeh Sayyeduna Hussain رضی اللہ عنہ ke sath “Imam” ka lafaz bolna aur isi tarah “رضی اللہ عنہ” ki bajaye “علیہ السلام” kehna bhi Ahal-e-Sunnat ka manhaj nahin hai. Ahal-e-Sunnat kabhi “Imam Abu Bakar Siddiq”, “Imam Umar” nahin bolte. Isi tarah hum Sahaba-e-Kiraam ke Asma-e-Girami ke baad رضی اللہ عنہlikhte aur bolte hein . Aur kabhi ” Abu Bakar Siddiq علیہ السلام ya Hazrat Umar علیہ السلام nahin bolte. Lekin Hazrat Hussain رضی اللہ عنہke sath “رضی اللہ عنہ” ke bajaye “علیہ السلام” bolte hein. Kabhi is par ghor kiya keh aisa kiyoun hai? Dar-asal yeh rafiziyyat ka Woh asar hai jo ghair shaoori tor par hamare ander dakhil ho geya hai, Is liye yad rakhiye keh chonkeh rafiziyat ka aik buniyadi masala “Imamat” ka bhi hai aur imam un ke nazdeek Anbiya’a ki tarah min janibillah aur namzad aur ma’asoom hota hai. Hazrat Hussain رضی اللہ عنہ bhi un ke barah imamon main se aik imam hein, Is liye un ke liye “Imam” ka lfaz bolte aur isi tarah un ke liye “علیہ السلام” likhte aur bolte hein. Hum Ahal-e-Sunnat ke nazdeek Woh aik Sahabi-e-Rasool hein “Imam Ma’asoom” nahin, na hum rafiziyon ki Imamat-e-Ma’asooma ke qa’il hi hein, Is liye humain unhein deegar Sahaba-e-Kiraam ki tarah “Sayyiduna Hussain رضی اللہ عنہ” likhna aur bolna chahiye. “Imam Hussain علیہ السلام” nahin, Kiyounkeh yeh rafiziyon ke ma’aloom aqa’id aur makhsoos takneek ke ghammaz hein.

Yazeed Ke Mut’aliq Molana Ahmad Raza Khan Ki Saraahat:

Molana Ahmad Raza Khan Fazil Barelwi, Jo Takfeer-e-Muslim main nihayat be-bak maane jate hein, Yazeed ke bare main yeh wazahat farmane ke baad keh Imam Ahmad رحمہ اللہwaghera usay kafir jante hein aur Imam Ghazali waghera musalman kehte hein, Apna maslak yeh bayan karte hein:

“Aur hamare Imam sukoot farmate hein. Hum na musalman kahein na kafir, Lihaza yahan bhi sukoot karein gay.” [65]

Fisq-o-Fujoor Ke Afsane?

Rahi bat Yazeed ke Fisq-o-Fujoor ke afsanon ki to is ke bare main Hazrat Hussain رضی اللہ عنہ ke Biradar-e-Asghar Muhammad Ibn-ul-Hanfiyah farmate hein:

)) وما رایت منہ ما تذکرون وقد حضرتہ واقمت عندہ فرایتہ مواظبا علی الصلاۃ متحریا للخیر یسال عن الفقہ ملازما للسنۃ ((

Ya’ani ” tum un ke mut’alliq jo kuch kehte ho main ne un main aisi koi cheez nahin dekhi, Main ne un ke han qiyam kiya hai aur main ne unhein pakka namazi, Khair ka matlaashi, Masa’il-e-Sharii’at se pakka lagaao rakhne wala aur sunnat ka paband paya hai.”[66]

Ghazwa-e-Qastantuniyah Ke Shurakaa’a Ki Maghfirat Ke Liye Basharat-e-Nabvi ﷺ:

Ilawa azeen kam az kam hum Ahal-e-Sunnat ko is Hadith ke mutabiq hi Yazeed ko bura bhala kehne se baz rehna chahiye jis main Rasool Allah ﷺ ne Ghazwa-e-Qastantuniya main shirkat karne walon ke mut’aliq maghfirat ki basharat di hai, Aur Yazeed is jang ka Commander tha. Yeh Bukhari ki Sahih Hadith hai aur Rasool Allah ﷺ ka farman hai, Kisi Kahin ya Najoomi ki pesheen goi nahin ke baad ke waqiaat usay ghalat sabit kar dein. Agar aisa ho to phir Nabi ke farman aur Kahin ki pesheen goi main faraq baqi na rahe ga. Keya hum is Hadith ki muzhika khaiz taweelein kar ke yehi kuch sabit karna chahte hein? Yeh Hadith m’aa tarjuma daraj zail hai:

“اول جیش من امتی یغزون مدینۃ قیصر مغفور لھم”

“Meri ummat ka pehla lashkar jo Qaiser ke shehar (Qastantuniyah) main jihad kare ga. Woh bakhsha huwa hai.” [67]

     ♦  Aashoora-E-Muharram Ki Fazeelat Main Mozoo’a  (Man Gharat) Riwayaat   ♦

Moosa Al-Taweel Hazrat Anas Bin Malik رضی اللہ عنہ se riwayat karte hein keh unhon ne farmaya: Rasool Allah ﷺ ne farmaya: Jis ne yakum se naween Muharram tak ka roza rakha us ke liye Allah ne fiza main aik murabba meel aik raqba bana diya jis ke char darwaze hein. “Imam Iban-e-Jozi is Hadith ko apni sanad se bayan karne ke baad raqamtaraz hein: ” Ye Hadith man gharat hai. ” dekhiye (Al Mozoo’ Libn-e-Al Jaozi: 2/199) Hafiz Iban-Habban ke bayan ke mutabiq Moosa, Hazrat Anas رضی اللہ عنہ se aisi mozoo’a riwayaat bayan karta hai. Jis ka moojid woh khud hota hai. Ya usay ghad kar koi Haith de di jati hai aur Woh usay bayan kar deta hai. Us ki Hadith likhna durust nahin hai, Han azroo’ay ta’ajub likhi ja sakti hein. Dekhiye: (Al Majrooheen: 2/243) Moosa ko Allama Burhan-ul-Deen Halbi ne الکشف الحثیث عمن رمی بوضع الحدیث (Page: 433) main zikar kiya hai jis main Woh waza’een ko zikar karte hein. Goya is Hadith ko Moosa Al-Taweel ne waza’a kiya hai.

Doosari Man Gharat Riwayat:

1: Yeh Hadith keh jis ne aashoora ka roza rakha us ke liye Allah ne un sath (60) sal ki ibadat likh di jis main namaz roze bhi hein.

2: Jis ne aashoora ka roza rakha usay Allah ne Das hazar farishton ki ibadat ka sawab diya.

3: Jis ne aashoora ka roza rakha usay Allah ne hazar hajiyon aur umra karne walon ka sawab diya.

4: Aashoora ka roza rakhne wale ko Allah das hazar shaheedon ka sawab deta hai.

5: Aashoora ka roza rakhne wale ko Allah sat aasmanon ka sawab inayat karta hai.

6: Aashooray ke din jis musalman ke han kisi momin ne iftari ki to goya us ke han poori Ummat-e-Muhhamdiya ﷺ ne iftari ki.

7: Aashooray ke din jis ne kisi bhooke ko khana khilaya to goya us ne Ummat-e-Muhammadiya ﷺ ke tamam faqeeron ko khana khila kar shikam ser kiya.

8: Jis ne aashoora ke din kisi yateem ke sar par hath phera to us ke har bal ke iwaz hath pherne wale ko Jannat main buland maraatab diye jaen gay.

9: Hazrat Iban-e-Abbas رضی اللہ عنہfarmate hein keh Hazrat Umar رضی اللہ عنہne kaha: Aye Allah ke Rasool ﷺ! Allah Azza-o-Jal ne aashooray ke din ki badolat humain fazeelat di hai? farmaya: “Han!”

10: Aashoora ke din Allah ne zameenon aur aasmanon ko paida kiya.

11: Aashoora ke din pahad aur sitare paida kiye.

12: Allah ne aashoora ke din Loh-o-Qalam paida kiye.

13: Aashoora ke din Allah ne Jibra’eel علیہ السلام, Farishton, Hazrat Aadam علیہ السلام, Aur Hazrat Ibahim علیہ السلام ko paida kiya.

14: Aashoora ke din Allah ne Hazrat Ibrahim علیہ السلام ko Nar-e-Namrood se nijat di.

15: Aashoora ke din hi Allah ne dunba ki soorat main Hazrat Ismaeel ka fidya diya

16: Aashoora ke din Allah ne Firaon ko Darya-e-Neel main gharaq kiya.

17: Aashoora ke roz Allah ne Hazrat Idrees علیہ السلام ko Rafee-ul-Darjaat banaya aur Woh usi roz paida huwe.

18: Aashoora ke din Allah ne Hazrat Aadam علیہ السلام ki tobah qabool ki.

19: Aashoora ke din Allah ne Hazrat Dawd علیہ السلام ki bhool chook moaf ki.

20: Aashoora ke din hi Allah Taala arash par betha.

21: Aashoore ke roz Hazrat Suleman علیہ السلام ko badshahi di.

22: Rasool Allah ﷺ bhi isi roz paida huwe.

 23: Aashoora ke din hi qeyamat barpa hogi.

Mazkoora Hadith bhi mozoo’a hai. Habib Bin Abi Habib Al-Khurtuti ne isay ghada hai. Hafiz Iban-e-Hibban رحمہ اللہ ne is ke tarjume main mazkoora bala Hadith ko zikar kiya hai. Aur yeh sarahat ki  hai keh Habib Siqa Rawiyan par Hadeesein ghad kar bayan karta hai. Dekhiye: ( Al Majroheen: 1/265-266 ) Imam Ahmad رحمہ اللہ farmate hein: Habib jhoot bolta tha. Dekhiye: ( Al Maozooat: 2/203) Hafiz Iban-e-Adi farmate hein keh Woh Hadeesein waza’a kiya karta tha. (Al Kamil: 2/818), Imam Iban-e-Hibban  ne is Hadith ko batil لا اصل لہ (Batil aur be buniyad hai). Aur Imam Iban-ul-Jozi ne mozoo’a bila shak (bila shubah mozoo’a hai) qarar diya hai. Lihaza is Hadith se istidlal batil hai.

Is ke ilawa ye Ahadith keh Allah Taala ne Bani Isra’il par sal bhar main aashoora ka roza faraz kiya. Is liye Aye logo! Is dasween Muharram ke din roza rakho aur us roz apne bal Bachon-o-Mutalliqeen ko khoob khilao pilao jis ne apne Mal-o-Zar waghera ke zariye se aashoora ke din apne mutalliqeen par kushadgi ki to us par Allah Taala sal bhar tak kushadgi karta hai. Aashoora ke din roza rakho kiyounkeh yehi Woh din hai jis main Allah ne Hazrat Aadam علیہ السلام ki tobah qabool ki.

Aur yehi Woh din hai jis main Allah ne Hazrat Idrees ko buland martabe par sarfraz farmaya.

Yeh Wohi din hai jis main Hazrat Ibrahim علیہ السلام ko aag se nijat di gai.

Aur yehi Woh din hai jis main Allah ne Hazrat Nooh علیہ السلام ko kashati par se utara.

Aashoora hi Woh din hai jis main Allah Taala ne Hazrat Moosa علیہ السلام par Taurat nazil farmai.

Isi din main Allah Taala ne Hazrat Ismail علیہ السلام ka fidiya (dunba ki soorat main) diya.

Isi din Allah ne Ya’aqoob علیہ السلام ko un ki Quwwat-e-Beenai  wapis di.

Isi din Allah ne Ayyub علیہ السلام se balaen door farmaien.

Yehi Woh din hai jis main Allah ne Younas علیہ السلام ko machali ke pait se nikala.

Isi din Allah ne dariya ko cheer kar Bani-Israil ke liye rasta banaya.

Isi dil Allah ne Muhammad ﷺ ke sab aglay pichale gunah moaf kiye.

Isi din Moosa علیہ السلام ne Dariya-e-Neel uboor kiya.

Yehi Woh din hai jis main Hazrat Younas علیہ السلام ki qoam ko tobah karne ki tufeeq hui.

Aur jis ne aashoora ka roza rakha us ke chalees sal ke gunahon ka kaffarah ho geya.

Duniya main sab se pehle Allah ne Yaum-e-Aashoora paida kiya.

Aashoora ka din hi Woh pehla din hai jis din Allah ne aasman se meenh barsaya.

Sab se pehli rehmat aashoore ke roz nazil hui.

Jis ne aashoora ka roza rakha to goya us ne poora zamana (umar bhar) roza rakha aur yeh nabiyon ka roza hai.

Jis ne dasween Muharram ki rat ko Shab Bedari ki to goya us ne saton aasmanon ki ki makhlooq ke mumaasil ibadat ki.

Jis ne aashoora ke din char rak’aat is tarah padhien keh har rak’at main soorah Alhamdu lillah aik martaba aur Soorat-e-Ikhlas 50 martaba tilawat ki to Allah ne us ke Mazi-o-Mustaqbil ke 50,50, sala gunah moaf kar diye aur Malaa-e-Aala (buland tareen Maqam-e-Iqtidar) main us ke liye aik lakh noori minbar bana diye.

Aashoora ke din jis ne aik ghoont sharbat pilaya to goya us ne aik lamha ke liye bhi Allah ki na-farmani nahin ki.

Aashoora ke din jis ne Ahal-e-Bait ke maskeenon ko pait bhar khilaya to Woh Pul Sirat se bijli ki chamak ki tarah guzar jaye ga.

Aashoora ke din jis ne kuch bhi kherat ki to goya sal bhar us ne kisi saa’il ko apne dar se wapis ni kiya.

Aashoora ke din jis ne ghusal kiya to Woh Maraz-e-Moat ke siwaye kabhi bimar nahin hoga.

Aashoora ke din jis ne surma lagaya to to poora sal us ki aankhein nahin aaein gi.

Aashoora ke din jis ne kisi yateem ke sar par hath phera to goya us ne duniya jahan ke tamam yateemon ke sath bhalai ki.

Aashoora ke din jis ne kisi ki iyadat ki to goya us ne tamal Aulad-e-Aadam علیہ السلام ke mareezon ki iyadat ki.

Imam Ibn-ul-Jaozi is Hadith ko zikar karne ke baad likhte hein keh koi Aqal-mand is Hadith ke mozoo’a hone ka inakr nahin kare ga. Dekhiye: ( Al Maozooat: 2/201), Allama Suyooti aur Hafiz Iban-e-Iraq ne Imam Iban-ul-Jozi ki ta’eed ki hai. Mazeed dekhiye:( Al Laalil Masnooa Fil Ahadeez-al-Maozooah Lil Suyooti: 2/110, Wa Tanzeeh-ul-Shariah Al Marfooah Libn-e-Iraaq: 2/151)

[1] Fatah-ul-Bari, Manaqib-ul-Ansar, Min Aaina Arrakh-ul-Tarikh? 334/7, Hadith: 3934, Taba Dar-ul-Salam.

[2] Al-deebaj Lil Suyooti: 113/3, wa Jmehrat-ul-Lugha Libn-e-Duraid: 142/2.

[3] Lisan-ul-Arab:15/10, Madah Haa, Meem, Raa.

[4] Tafseer Ibn-e-Kaseer: 467/2.

[5] Al-tubah: 9:36.

[6] Sahih Al-Bukhari, Bada-ul-Khalq, Baab-o-Maa Jaa Fi Sab-e-Arzeena, Hadith: 3197, wa Sahih Muslim, Al Qisamah wal Muharibeen, Baab-o- Maa Tagleez-e-Tahreem-e-Al Dimaa, Hadith: 1679.

[7] Sahih Muslim, Al-siyam,Baab-o-Saom-e-Al Muhaaram ،Hadith: 1163

[8] Sahih Muslim, Al-siyam,Baab-o-Saom-e-Al Muhaaram ،Hadith: 1163

[9] Sahih Muslim, Al-siyam,Baab-o-Istihbab-e-Siam-e-Salasat-e-Ayyam،Hadith: 1162

[10] Al-tubah:9:36.

[11] Sahih Muslim, Al-siyam,Baab-o-Istihbab-e-Siam-e-Salasat-e-Ayyam،Hadith: 1162

[12] Musnad-e-Ahmad:1/241, ye Hadith marfooa’an zaeef hai, darhaqiqat ye Hazrat Abdullah Bin Abbas رضی اللہ عنہka asar hai jo keh sahih sanad se marvi hai. Tafseel mulahaza ho: Tahqeeq Mishyakhat-o-Abi Tahir Bin Abi Al Saqar Lil sheikh Al Shareef Hatim Bin Aarif Al Aaoni, page: 66-88

[13] Sahih Muslim, Al-Siyam, Baab-o-Ayy-e-yaomin Yusaam Fi Aashoora ? Hadith:1134

[14] Al-Musannif Li-Abd-e-Al-Razzaq: 4/287,  Hadith:7839

[15] Mulahiaza ho: Miraatul-Mafateeh: 3/270, Taba-e-qadeem, Wal Sail-ul-Jarar, Lil Shokani, Wal Muhalla Labin-e-Hazam, Wa Aonpul-Ma’abood

[16] Sahih Muslim, Al-Siyam, Baab-o-Ayy-e-yaomin Yusaam Fi Aashoora ? Hadith:1133

[17] Al Sunan-ul-Kubraa Lil Baihaqi Ma-e-Al Jaohar-ul-Naqi: 4/287, Taba-e-Qadeem.

[18] Jame’a Al-Tirmazi, Al-Siyam, Baab-o-Maa jaa Fi Aashoraa, Ayy-o-yaomin hoa?, Hadith: 755

[19] Al-Maa’idahlia: 5/3.

[20] Sunan Abi Daood, Al Lilbas, Baab-o- Fi Lubs-al-Suhrat, Hadith: 4031

[21] Al Isaabah Fi Tamyeez-e-Al Sahabh 1/158.

[22] Al-Tubah: 9/100

[23] Al-Fatah: 48/29.

[24] Al-Fatah: 48/18.

[25] Al-Mujam-ul-Kabeer Lil Tabrani: 12/142, Wal-Silsilat-ul-Sahihah: 5/446, Hadith: 2340

[26] Sahih Al Bukhari, Fazail-e-Ashab-ul-Nabiﷺ, Baab: 5, Hadith: 3673, wa Sahih Muslim, Fazail-ul-Sahabah, Baab-o-Tahreem-e-Sabb-e-Al Sahabat  ،Hadith: 2540, 2541

[27] Sahih Muslim, Fazail-ul-Sahabah, Baab-o-Bayan-e-Ann Al Nabi ﷺ Amanun Li Ashabihi, Hadith: 2531.

[28] Sahih Al Bukhari, Fazail-o-Ashab-ul-Nabi ﷺ, Hadith: 3649, wa Sahih Muslim, Fazail-ul-Sahabah, Baab-o-Fazl-al-Sahabati, Summa al Lazina Yaloonahum، Hadith: 2532 Wal Lafzu laho.

[29] Sahih Al-Bukhari, Fazail Ashab-ul-Nabi ﷺ, Baab-o- Fazail Ashab-ul-Nab  ﷺ, Hadith: 3650, Wa Sahih Muslim, Baab-o-Fazl-al-Sahabati, Summa al Lazina Yaloonahum، Hadith: 2533 Wal Lafzu laho.

[30] Fatah-ul-7/8-9 matbooa’ah Dar-ul-Salam

[31] Sahih Al-Bukhari, Fazail-e-Ashab-ul-Nabi ﷺ, Baab-o-Manaqib-al-Hasan wal Husain رضی اللہ عنہما, Hadith: 3753

[32] Sahih Al-Bukhari, Fazail-e-Ashab-ul-Nabi ﷺ, Baab-o-Manaqib-al-Hasan wal Husain رضی اللہ عنہما, Hadith: 3746

[33] Sahih Al-Bukhari, Fazail-e-Ashab-ul-Nabi ﷺ, Baab-o-Manaqib-al-Hasan wal Husain رضی اللہ عنہما, Hadith: 3747

[34] Sahih Al-Bukhari, Fazail-e-Ashab-ul-Nabi ﷺ, Baab-o-Manaqib-al-Hasan wal Husain رضی اللہ عنہما, Hadith: 3749

[35] Sahih Al-Bukhari, Fazail-e-Ashab-ul-Nabi ﷺ, Baab-o-Manaqib-al-Hasan wal Husain رضی اللہ عنہما, Hadith: 3751

[36] Sahih Muslim, Fazail-ul-Sahaba, Baab-o-Min Fazail-e-Ali رضی اللہ عنہ Hadith: 2408

[37] Jame Al Tirmizi, Al Manaqib, Baab-o- Inn al Hasan wal Husain Shabab-o-Ahl-e-Al Jannat, Hadith :3781

[38] Al-Ahzab: 33/33

[39] Tafseer Iban-e-Abi Hatim: 9/3132, Asar:17675.

[40] Sahih Al Bukhari, Al Shadat, Baab-o-Iza Addala Rajulun Rajulan……, Hadith: 2637

[41] Sahih Muslim, Fazail-ul-Sahaba, Baab-o-Min Fazail-e-Ali رضی اللہ عنہ Hadith: 2404

[42] Sunan Abi Daood ,Al Sunnah, Baabun Fi Luzoom-al-Sunnat, Hadith: 4607

[43] Fatawa Ibn-e-Teemiya: 25/312

[44] Minhaj-ul-Sunnah:  2/248 aur fatawa mazkoor.

[45] Al-Bid’a wal Bahyu Anha, page: 45, matboo’ah Damishaq 1349 hijri

[46] Al Silsilat-ul-Zaeefah: 14/738, Hadith: 6624.

[47] Bukhari, Al Sulah, Baab-o- Iza Stalaho ala Sulhin, Hadith: 2697, wa Sahih Muslim, Al Aqziat, Baab-o-Naqz-e-Al Ahkam-e-Al Batilah ، Hadith: 1718, Wal Lafzu Laho.

[48] Durr-ul- Muhtar: 6/383.

[49] Sahih Al Bukhari: Al-Janaiz, Baab-o- Laisa Minna Man Zarab Bil Khudoodi, Hadith: 1297

[50] Risalah Tanbeeh-ul-Zalleen, Az Molana Aulad-e-Hasan, Walid Nawab Siddeeq Hasan Khan رحمہ اللہ.

[51] Irfan-e-Shareeat, Hissa Awwal, Page: 15

[52] Ahkam-e-shariat, Hissa Awwal, Page: 71.

[53] Ahkam-e-shariat, Hissa Awwal, Page: 71.

[54] Tareekh-e-Islam, Akbar Khan Najeeb Aabadi: 2/566, Taba’a Karachi.

[55] Al-Kamil Fil Tareekh Kibn-e-Aseer:7/275.

[56] Al-kamil Fil Tareekh Liban-e-Aseer: 7/279-288, wa Tareekh-e-Islam Shah Moeenuddeen Ahmad Nidvi, Aazam gadh: 4/12-13.

[57] Al Tafheemat-ul-Ilahiyyah:1/288, Tafheem raqam: 69, Taba’a Hyderabad sindh 1970.

[58] Al Bidayah wal Nihayah: 11/271.

[59] Sirat-e-Mustaqeem, Page: 59.

[60] Sirat-e-Mustaqeem, Page: 61.

[61] Manqool az Haft roozh Al Minbar Faislabad, Shumara: 6, December: 1978.

[62] Tareekh-ul-Tibari: 4/292, Matba’at-ul-Istiqamah: Qahirah:1939.

[63] Al Isabah: 2/71, Al Tabah: 1995, Dar-ul-Kutab-ul-Ilmiyah.

[64] Al Isabah: 2/71, wa Tareekh-ul-Tabari: 4/293.

[65] Ahkam-e-Shari’at, Hissa Duom, Page: 88.

[66] Al Bidayah Wal Nihayah: 8/233.

[67] Sahi Al Bukhari, Al Jihaad wal Siar, Baab-o-Maa Qeela Fi Qital-e-Al Room, Hadith: 2924.

REFERENCE:

Book: Masla Rooet-e-Hilal aur 12 Islami mahene.

 By Hafiz Salah uddin yusuf.

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