ISLAM MEIN SUNNAT KA MAQAAM
Islam mein Sunnat ka maqaam
SUNNAT KI LUGHWI TAREEF:
Lughat mein har achhay aur buray tareeqe ko Sunnat kehte hain.
Isi ma’ana mein Irshad-e-Nabawi hai:
‘مَن سَنَّ في الإسْلَامِ سُنَّةً حَسَنَةً، فَلَهُ أَجْرُهَا وَأَجْرُ مَن عَمِلَ بهَا بَعْدَهُ، مِن غيرِ أَنْ يَنْقُصَ مِن أُجُورِهِمْ شَيءٌ، وَمَن سَنَّ في الإسْلَامِ سُنَّةً سَيِّئَةً، كانَ عليه وِزْرُهَا وَوِزْرُ مَن عَمِلَ بهَا مِن بَعْدِهِ، مِن غيرِ أَنْ يَنْقُصَ مِن أَوْزَارِهِمْ شَيءٌ.
“Jisne Islam mein koi achha tareeqa ijaad kiya to ijaad karne walay ko apnay Ajr-o-sawab kay sath ispar amal karne walon kay Ajr-o-sawab se bhi milta hai, Albatta Amal karne walon kay Ajr-o-sawab se koi kami nahi ki jaati aur jis ne Islam mein koi bura tareeqa ijaad kiya to ijaad karne walay ko apnay gunaahon kay saath amal karnay walon kay gunaah se bhi milta hai, Albatta amal karne walon kay gunaah se koi kami nahi ki jaati hai.
[Sahih Muslim: 2398]
EK DUSRI HADEES MEIN HAI:
‘لَتَتَّبِعُنَّ سَنَنَ مَن قَبْلَكُمْ شِبْرًا بشِبْرٍ، وَذِرَاعًا بذِرَاعٍ’
“Tum apnay se pehlay logon kay tareeqay ki theek ba theek pairvi karogay.”
[Bukhari: 7320]
SUNNAT KI ISTELAAHI T’AREEF:
Muhaddiseen ki istelaah mein Rasool (ﷺ) ki janib mansoob har qaul, fe’il, taqreeri aur nabuwwat se pehle ya uskay baad ki takhleeqi ya akhlaaqi kaifiyat ya Seerat ko sunnat kehte hain.
[Qawaid-ul-Tahdees min Funoon-e-Mustalah-ul-Hadees 35-38]
Is mafhoom mein ba’az ahle Ilm kay nazdeek lafz sunnat lafz hadees kay mutaradif hai aur har ek ka ittalaaq ek dusre par hota hai.
Shaykhul Islam Ibn Taymiyyah (رحمة الله) raqamtaraaz hain, jiska khulasa ye hai:
Muhaddiseen ki istelaah mein Rasoolullah (صلَّى اللهُ عليه وسلم) se manqool har qaul, fe’il, taqreer aur nabuwwat se pehle ya uske ba’ad ki takhleeqi ya akhlaaqi kaifiyat ya seerat ko Sunnat kehte hain.
[Fatawa Ibn Taymiyyah 81/6-10]
Qaul se murad omoor Shariah se muta’alliq Rasulullah صلَّى اللهُ عليه) (وسلم ki zuban mubarak se nikli hui baatein hain.
Jaisa keh Aap (صلَّى اللهُ عليه وسلم) ka farmaan:
إنَّما الأعمالُ بالنِّيَّاتِ وإنَّما لِكلِّ امرئٍ ما نوى “
“Aamaal ka daaromadaar niyyaton par hai aur har shakhs ko wahi cheez hasil hoti hai jiski usne niyyat ki.”
[Bukhari & Muslim]
Nez farmaan-e-Nabawi:
“الْبَيِّعانِ بالخِيارِ ما لَمْ يَتَفَرَّقا”
Kharid-o-farokht karnay walon ko (Ba’y kay faskh karnay ka) ikhtiyaar hai jab tak juda na ho.
[Bukhari: 1973, Muslim: 3937]
Fe’il se murad Rasulullah (ﷺ) ki ibadaat waghairah hain jin ki kaifiyat, tada’ad miqdaar aur waqt waghairah ko sahaba kiram ne ham tak naqal kiya hai jaise keh Aap (ﷺ) ki Namaz, Hajj, Umrah, Roza waghairah ka tareeqa.
Taqreeri se murad Sahaba kiram se sadir honay walay wo af’aal hain jin par Rasulullah (ﷺ) ne bator-e-razamandi khamoshi ikhtiyaar ki ya usay achha gardaana aur uski ta’eed ki.
JISKI MISAAL MANDARJA ZEL RIWAYAT HAI:
Qais bin Amr (رضی اللہ عنہ) bayan karte hain keh, Rasulullah (ﷺ) ek shakhs ko namaz-e-fajr kay ba’ad namaz padhte huye dekha, tou farmaaya Subha ki namaz do (2) rakat hai, tou us admi ne kaha: Main namaz-e-fajr se pehle ki do rakat sunnaton ko nahi padh paya tha, tou ab main unko padh raha hon, tou Rasulullah (ﷺ) khamosh ho gaye.
[Sahih Abi Dawood: 236]
Rasulullah (ﷺ) ki khidmat mein ek baar zabbun (Sanda) ka bhuna huwa gosht pesh kiya gaya, Aap (ﷺ) ne na khaaya ba’az Sahaba kiram ne arz kiya, Aye Allah kay Rasool (ﷺ)! Kya uska khaana Haram hai, Aap(ﷺ) ne farmaaya:
لَا، وَلَكِنَّهُ لَمْ يَكُنْ بأَرْضِ قَوْمِي فأجِدُنِي أَعَافُهُ
“Nahi, lekin chunkeh ye mere qabeelah (Quraish) ki sar zameen Makkah Mukarramah mein nahi hota hai isliye meri tabiyat uske khaane ko na pasand karti hai.
Khalid bin walid (رضی اللہ عنہ) ne usay apni janib kheencha aur Rasulullah (ﷺ) kay samne khaaya.
[Bukhari: 5391; Muslim: 5146]
SUNNATE RASOOL KI ITA’AT WAJIB HAI:
Sunnat-e-rasool Hujjat hai aur uski ita’at wajib hai, Kyun keh deen-e-islam kay asal maakhaz do hi hain, ek Qur’an-e-kareem, Dusra Rasulullah (ﷺ) ki Sunnat.
Ahle Sunnat wal jama’at ka hamesha se ye Aqeedah raha hai keh Sunnat-e-rasool ki ek mustaqil shara’i haisiyat hai, Itebaa’-e-Sunnat juz Imaan hai, Sunnat kay beghair Quraani ahkaamaat wa taleemaat ki marifat mumkin nahi hai.
Jaise keh Allah Ta’aala ne Qur’an-e-kareem mein Rasoolullah(ﷺ) ki ita’at ka hukm diya aur usko musalmaanon par farz qarar diya hai.
Chunachah ek Ayat-e-kareema mein farmaaya:
وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟ ۚ
“Aur jo cheez Rasool tumhein ata karen wo lelo aur jis se rok dein us se ruk jao.”
[Surah Hashr:59: 07]
Irshad-e-Baari Ta’aala hai:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا ٥٩
“Aye Imaan walon! Farmaabardaari karo Allah Ta’aala ki aur Farmaanbardaari karo Rasulullah (ﷺ) ki aur tum me se ikhtiyaar walon ki, phir agar kisi cheez mein ikhtilaaf karo tou usay Allah wa Rasool ki taraf lautao agar tumhein Allah Ta’aala par aur qayamat kay din par Imaan hai, ye bohat behtar hai aur baa itebaare anjaam kay bohat achha hai.”
[Surah Nisa:03: 59]
Chunkeh Rasulullah (ﷺ) khaalis mansha-e-illahi hi ka mazhar hain, Isliye Allah Ta’aala ne apnay saath Rasool kay hukm ko bhi mustaqil taur par wajib ul ita’at qarar diya aur farmaaya keh Rasool ki ita’at daraasal Allah hi ki ita’at hai, Jaise keh Allah Ta’aala ne farmaaya:
مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ ۖ
“Jisne Rasulullah (ﷺ) ki ita’at ki usne Allah ki ita’at ki”
[Surah Nisa:04: 80]
Is say ye baat wazeh ho jati hai keh hadees bhi isi tarah deen ka maakhaz hai jis tarah Qur’an-e-kareem.
[Tafseer Ahsan ul bayan: 112]
Allamah Ibn Katheer Rahimahullaho Ta’aala:
Allah Ta’aala kay farmaan:
مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ ۖ
“Jisne Rasulullah (ﷺ) ki ita’at ki usne Allah ki ita’at ki”
[Surah Nisa: 80]
Is ayat ki tafseer mein farmaate hain: Allah Ta’aala apnay banday aur Rasool Muhammad (ﷺ) ki tashri’ee haisiyat wa manzilat ki babat farmaa raha hai keh jisne Uski (Yaani Rasool ki) ita’at ki dar haqeeqat usne Allah Ta’aala ki ita’at ki aur jisne (Rasool ki) uski nafarmaani ki bilashuba usne Allah Ta’aala ki nafarmaani ki, yeh isliye keh Nabi kareem(ﷺ) apni taraf se kuchh nahi kehte balkeh wahi kuchh farmaate hain jo unpar Wahi ki jaati hai.”
[Tafseer Ibn Katheer: ص 345]
Allah Ta’aala ka farmaan hai:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَحُولُ بَيْنَ ٱلْمَرْءِ وَقَلْبِهِۦ وَأَنَّهُۥٓ إِلَيْهِ تُحْشَرُونَ ٢٤
“Aye imaan walon! Tum Allah aur uske Rasool ka hukm maano jab wo tumko aise kaam kay liye bulayein jisme tumhaari zindagi hai aur jaan rakho keh Allah Ta’aala admi aur uske dil kay darmiyaan Aad banjaaya karta hai aur bilashuba tum sabko Allah hi kay paas jama’ hona hai.”
[Surah Anfal:08: 24]
Ek dusre maqaam par farmaaya:
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ ٣١
“Kehdo keh agar tum Allah se mohabbat rakhte ho tou tum meri itteba’ karo Allah tumse mohabbat karega aur tumhaare gunaah mu’aaf farmaa dega, Allah bakhshne wala raham karne wala hai.”
Allamah Ibn katheer Rahimahullaho Ta’aala mazkurah Ayat-e-kareema ki tafseer mein raqamtaraaz hain.
“Yeh Ayat-e-kareema har us shakhs kay baray mein faisal hai jo Allah Rabbul izzat ki mohabbat ka dawah daar ho, lekin Muhammad Rasulullah (ﷺ) kay tareeqay par na ho tou wo apnay dawah mohabbat mein jhoota hai, yahan tak keh Muhammed (ﷺ) kay deen aur tareeqay ki apnay tamam tar Aqwaal wa Af’aal mein pairvi kare.”
[Tafseer Ibn katheer Taba’ahu Darussalam 236 ص]
Al Shaykh Ali mahfooz Rahimahullaho Ta’aala likhte hain:
“Allah Subhanahu wa Ta’aala ne Rasulullah (ﷺ) ki itteba’ ko apni mohabbat ki nishaani qarar diya hai, Chunanchah jo shakhs Rasulullah (ﷺ) ki itteba’ na kare aur Allah Ta’aala ki mohabbat ka dawah kare tou wo apnay dawah mein jhoota hai kyunki Rasulullah (ﷺ) ki nafarmaani Allah Ta’aala ki nafarmaani hai.”
[Tafseer ibn katheer matba Darussalam: 236]
Irshad-e-Nabawi hai:
“لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ”
“Koi Shakhs momin nahi ho sakta yahan tak keh main uske nazdik uskay walid, Aulaad aur tamam tar logon se zyada mehboob na ho jaun.”
[Bukhari: 15, Muslim: 44]
Imaam khataabi Rahimahullaho Ta’aala mazkurah hadees ki sharah mein farmaatay hain:
“Iska ma’ana yeh hai keh tum meri mohabbat mein sachhay nahi ho sakte ho yahan tak keh meri itaa’at mein apni jaan khapa dou aur meri raza ko apni khwaahishat par tarjeeh do agarche tum usme halaaq kyun na ho jao.”
[Sharah An Nawwawi ala Sahih Muslim ج 1/19]
Irshad-e-Baari Ta’aala hai:
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًۭا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًۭا ٦٥
So qasam hai tere parwardigar ki ye momin nahi ho sakte jab tak keh tamam aapas kay ikhtilafaat mein aapko hakeem na maan lein, phir jo faisla aap unme kardein, ussay apnay dil mein kisi tarah ki tangi aur nakhushi na paaein aur farmaanbardaari kay saath qabool karlein.”
[Surah An Nisa:04: 65]
Nez Farmaan-e-Ilahi hai:
وَمَا كَانَ لِمُؤْمِنٍۢ وَلَا مُؤْمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُۥٓ أَمْرًا أَن يَكُونَ لَهُمُ ٱلْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ ضَلَّ ضَلَـٰلًۭا مُّبِينًۭا ٣٦
“Aur kisi momin mard aur momin aurat ko Allah aur Rasool kay faislay kay ba’ad apnay kisi Amr ka koi ikhtiyaar baaqi nahi rahta (yaad rakho) Allah aur uskay Rasool ki jo bhi nafarmaani karega wo sareeh gumraahi mein pada rahega.”
[Surah Ahzaab:33: 36]
Abu Hurairah (رضی اللہ عنہ) bayan farmaate hain keh Rasulullah (ﷺ) ne farmaaya:
مَن أطاعني فقد أطاع اللهَ ومَن عصاني فقد عصى اللهَ ومَن أطاع الأميرَ فقد أطاعني ومَن عصى الأميرَ فقد عصاني
“Jisne meri ita’at ki dar haqeeqat usne Allah ki ita’at ki aur jisne meri nafarmaani ki dar asal usne Allah ki nafarmaani ki, jisne Ameer ki ita’at ki usne meri ita’at ki aur jisne Ameer ki nafarmaani ki goya usne meri nafarmaani ki.”
[Bukhari: 2956; Muslim: 1835]
Irbaaz bin Saaria (رضی اللہ عنہ) bayan farmaate hain keh Rasulullah (ﷺ) ne hamein ek intehaayi baleegh wa’az farmaaya jissay dil hil gaye, aankhein Ashkbaar ho gayin, hamne kaha: Aye Allah kay Rasool (ﷺ) goya ye rukhsat karne walay ki naseehat hai, lihaaza aap hamain wasiyat farmayyie, Aap(ﷺ) ne farmaaya:
أوصيكم بتقوى اللهِ والسمعِ والطاعةِ وإن عبدًا حبشيًّا، فإنه من يعِشْ منكم بعدي فسيرى اختلافًا كثيرًا، فعليكم بسنتي وسنةِ الخلفاءِ المهديّين الراشدين تمسّكوا بها، وعَضّوا عليها بالنواجذِ، وإياكم ومحدثاتِ الأمورِ فإنَّ كلَّ محدثةٍ بدعةٌ، وكلَّ بدعةٍ ضلالةٌ
“Main tumhain Allah kay Taqwa aur Sama’-o-Ita’at ki wasiyat karta hoon, agarchay Habshi ghulam hi tumhaara Ameer hi kyun na ho, kyunki tum mein se jo mere ba’ad zinda rahega wo bohot zyada ikhtilafaat dekhega, lihaaza tum meri sunnat aur Hidayat yaafta Khulafa-e-Rashideen ki sunnat ko lazim pakdo, usay mazbooti se thaam lo aur usay daanton se khoob achhi tarah jakad lo aur apnay apko naye ijaad shuda bid’aton se bachao, kyunki har nayi cheez bid’at hai aur har bid’at gumraahi hai.
[Abu Dawood: 4607; Tirmidhi: 2676; Musnad Ahmad 4/126; Mustadrak hakim 1/176; Shubal imaan 6/ 67, 7516; (Sahih) Dekhen Mishkatul masabeeh 1/36 ح 165, Sahih Targheeb wa Tarheeb 1/123, Silsilatus Hadees Al saheeha 6/238]
Imaam Ibn Rajab Rahimahullaho Ta’aala tahreer farmaate hain:
“Is hadees mein is baat ka hukm hai keh Ikhtilaaf wa ifteraaq kay waqt Nabi Kareem(ﷺ) aur Khulafa-e-Rashideen ki sunnat ko mazbooti se thame rakha jaye, aur Sunnat us raaste ko kaha jata hai jispar chala Jaye aur ye hukm Aqaid, Aamaal aur Aqwaal sab mein Rasulullah (ﷺ) ki Sunnat aur Sahaba kay tareeqay ko mazbooti se thaam lenay par mushtamil hai aur yahi kamil Sunnat hai.
[Jame Al-Uloom wa Al-hikam 315]
Miqdaam bin Madi karab (رضی اللہ عنہ) bayan karte hain keh Rasulullah (ﷺ) ne farmaaya:
ألَا هلْ عسى رجلٌ يبلغُه الحديثَ عنِّي وهوَ متكئٌ على أريكتِهِ ، فيقولُ: بيننا وبينكم كتابُ اللهِ ، فما وجدنَا فيهِ حلالًا استحللنَاهُ ، وما وجدنا فيهِ حرامًا حرمناهُ ، وإنْ ما حرَّمَ رسولُ اللهِ صلى اللهُ عليهِ وسلمَ كمَّا حرَّمَ اللهُ
“Khabardaar! Qareeb hai keh apnay takht par takiye lagaye baithay kisi shakhs ko meri taraf se koi hadees pahunchay tou wo kahe: Hamare aur tumhaare darmiyaan Allah ki kitaab (hi faisal) hai, lihaaza jo usme hamne Halaal paya usko hamne Halaal jana aur usme jo hamne Haram paya usko Haram gardaana, yaad rakho jis cheez ko Allah kay Rasool(ﷺ) ne Haram qarar diya hai wo aise hi jaise Allah Ta’aala ne Haram qarar diya hai.
[Tirmidhi: 2664; Ibn Majah 12; Darimi: 1/153; (Sahih Albani Rahimahullah) Dekhe Sahih Al Jami’a: 2657]
Rasulullah (ﷺ) ne farmaaya:
تركتُ فيكم أَمْرَيْنِ لن تَضِلُّوا ما تَمَسَّكْتُمْ بهما: كتابَ اللهِ وسُنَّةَ
“Main tumhaare andar do cheezein chhodkar jaraha hon ek Allah ki kitaab, Dusri meri Sunnat, jab tak tum in dono ko mazbooti se pakde rahogay kabhi bhi gumraah nahi hongay.
[Muwatta malik, Mustadark Hakim 1/172, Dekhe Mishkat ul Masabeeh: 1/40 ح 186]
Mazkurah baala dalayel ki raushani mein ye baat roz raushan ki tarah ‘ayaan ho jati hai keh Sunnat-e-Nabawi ki ek mustaqil tashri’ee haisiyat hai, iski itteba’ har musalman par farz hai, Sunnat-e-rasool kay beghair Islami ibaadaat wa ahkaamaat ki marifat mumkin nahi hai, Qur’an-e-kareem ki tarah Sunnat-e-Nabawwi bhi shara’i daleel aur hujjat hai.
Allamah Ibn ul Qayyim Rahimahullaho Ta’aala farmaate hain:
“Koi bhi musalmaan wo azeem buniyaadi cheez kay beghair (اياكً نعبد) [Surah Fatiha:01: 05] kay taqazon ko poora nahi karsakta hai, Unme se ek Rasulullah (ﷺ) ki pairvi aur dusre Allah kay liye apni ibaadaat ko khaalis karna.”
[Madarijus Saliheen ج 1/83]
Imaam Ibn-e-Ubai Al Aziz al Hanafi Rahimahullaho Ta’aala raqamtaraaz hain:
“Tawheed do (2) hain un dono par amal kiye beghair banda Muslim ko Allah kay azaab se najaat nahi hai ek tou mursal (Allah) ko ek qarar dena, Dusray Rasulullah (ﷺ) ki pairvi ko ek gardaana, na tou ham dusron kay paas apnay faislon ko lekar jayein aur na hi dusron kay faislon se raazi hon.”
[Sharh Aqeedatut Tahawia 188 ص]
JUMLA AAMAAL KI QUBOOLIYAT KA DAROMADAAR AUR RASULULLAH (ﷺ) KI PAIRVI PAR HAI:
Jaisa keh Rasulullah (ﷺ) ne farmaaya:
“مَن عَمِلَ عملًا ليس عليه أمرُنا فهو رَدٌّ”.
“Jisne koi aisa amal kiya jispar hamara hukm nahi tou wo mardood, ghair qabil-e-qobool hai.”
Imam Ibn Katheer Rahimahullaho Ta’aala mazkurah hadees ka zikar karte huye farmaate hain:
“Banda Muslim kay aqwaal wa afa’al Rasulullah (ﷺ) kay aqwaal wa afa’al par taule jayenge agar Aap(ﷺ) kay aqwaal wa afa’al se mel khaye tab tou Indallah (Allah kay nazdik) maqbool hongay warna uske kehne aur karnay hi walay par wapis lauta diye jayengay.”
[Tafseer Ibn Katheer 6/90]
Imam Ibn Rajab Rahimahullaho Ta’aala tahreer farmaate hain:
“Jis tarah har wo amal jisay Allah ki raza aur Khushnoodi matloob na ho, uske karne walay kay liye usme koi sawab nahi hai, usi tarah har wo amaal jo Allah aur Rasool kay hukm kay khilaaf ho tou wo amal karne walay par lauta diya jata hai.”
[Jame Al-Uloom wa Al-hikam: 77]
Imam Awzaee Rahimahullaho Ta’ala farmaate hain:
“Apnay dil ko sunnat par jamalo jis kaam se Sahaba kiram ruk gaye us say tum bhi ruk jao, Salaf Saliheen ki raah kay raahi bano kyun keh tumhare liye bas wahi kaam kaafi hain jo unke liye kaafi thay, wahi baatein kaho jo unhone kahi aur wo mat kaho jo unhone nahi kahi, agar koi kaam bhalayi ka ho tou Aslaaf ko chhodkar sirf tumhein uske sath khaas nahi kiya jata.”
[Aalamul Muqeien: 4/152]
Imam Shafa’i rahmatullah farmaate hain:
“Logon ka ittefaq hai keh jab Sunnat-e-rasool wazeh ho jaye tou kisi kay qaul ki wajah se usay chhodna jayez nahi hai.”
[Ar Rooh li Ibn Ul Qayyim 264ص]
Abu Bakr Siddiq(رضی اللہ عنہ) kehte hain:
“Koi aisa kaam jispar Rasulullah (ﷺ) ne amal kiya ho maine us par zarur amal kiya, kyunki mujhe dar hai keh agar main Sunnat-e-rasool par amal na karun tou kahin gumraahi ka shikar na ho jaun.”
[Bukhari: 11/ 188; Muslim: 12/21]
Ibn Batta Rahimahullaho Ta’aala farmaate hain:
“Ye Siddiq-e-Akbar (رضی اللہ عنہ) hain jo Sunnat-e-rasool ki khilaf warzi ki surat mein apnay upar gumraahi ka dar mehsoos karte hain, tou Iss daur kay logon kay ta’alluq se kya kaha ja sakta hai jo Nabi, unke hakimon aur sunnaton ka mazaq udaate aur unki mukhalifat par fakhar karte hain.”
[Al Ibanah: 246]
SUNNAT-E-RASOOL KI ITTEBA’ DOKHUL-E-JANNAT KA SABAB HAI:
Rasulullah (ﷺ) ne farmaaya:
كُلُّ أُمَّتي يَدْخُلُونَ الجَنَّةَ إِلَّا مَن أَبَى، قالوا: يا رَسُولَ اللَّهِ، وَمَن يَأْبَى؟ قالَ: مَن أَطَاعَنِي دَخَلَ الجَنَّةَ، وَمَن عَصَانِي فقَدْ أَبَى.
“Meri Ummat ka har shakhs Jannat mein dakhil ho jayega siwaye us shakhs ke jo inkaar kare, Sahaba kiram (رضی اللہ عنهم) ne puchha Aye Nabi kareem (ﷺ) kaun hai jo Jannat mein janay se inkaar kare? Aap(ﷺ) ne farmaaya, jisne meri ita’at ki wo jannat mein dakhil huwa aur jisne meri nafarmaani ki usi ne jannat mein janay se inkaar kiya.”
[Bukhari: 7280]
Imam Zuhri Rahmatullahi farmaate hain:
“Sunnat ko mazbooti se pakadna baaese najaat hai.”
[Sharho Usoole I’tiqaad Ahlus Sunnah 1/56/15 Ahadees fi Zam’mul kalam wa Ahluhu:5/65]
Imam Malik Rahimahullaho Ta’ala farmaate hain:
“Sunnat kashtiye Nooh hai, jo ispar sawar hogaya bach nikla aur jo na sawar huwa halaak hogaya.”
[Zam’mul kalam wa Ahluhu: 5/81]
Balkeh Rasulullah (ﷺ) kay tareeqay ko chhodkar ghairon kay tareeqay ko apna nay wala khud ko halakat mein dalnay wala hai.”
Arbaaz bin sariya (رضی اللہ عنہ) bayan karte hai, keh Rasulullah (ﷺ) ne farmaaya:
“قد تركتُكم على البيضاءِ ليلِها كنهارِها لا يزيغُ عنها بعدي إلا هالِكٌ“
“Main tumhein ek raushan rasta par chhodkar ja raha hoon jiski raat din ki tarah raushan hai, mere ba’ad issay wahi shakhs inheraaf karega jo apnay apko halakat mein dalnay wala hoga.”
[Sahih Ibn Majah 1/13 41ح, Silsilatus Ahadees As Saheeha 2/610 937ح ]
Balke Rasulullah (ﷺ) ne yahan tak farmaaya hai:
“فمَن رغِب عن سنَّتي فليس منِّي”
“Jo shakhs meri Sunnat se a’iraaz kare wo mujhme se nahi hai.”
[Bukhari: 5063; Muslim: 401]
Hafiz Ibn Hajar Rahimahullaho Ta’aala mazkurah hadees ki sharah mein farmaate hain:
“Is hadees se murad yeh hai keh jisne mera tareeqa chhod diya aur dusron ka tareeqa apnaya tou wo mujh mein se nahi hai.”
[Fathul Baari 9/7 ج]
Allah Rabbul izzat se Dua hai keh wo hamein Sunnat kay maqaam aur uski shara’i hasiyat ko samjhne aur uspar amal karnay ki toufeeq ata farmaaye, Neez is kitabchay kay moallif, Mutarjim aur jumla ma’waneen ko Ajr-e-azeem se nawazey. Aameen.
وصلي الله علي نبينا محمد وعلي اله و صحبه اجمعي
***************
بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
الحمد لله رب العالمين واالصلاة والسلام علي نبينا محمد خاتم النبيين القاءل: [الا واني اوتيت القر ان ومثله معه] أما بعد:
Rasoolon ki risalat par ek arsah guzar jaanay aur (Sahih Islami) raaston kay mit jaane kay ba’ad Allah Subhanahu wa Ta’aala ne apnay Rasool (ﷺ) ko hidayat aur deen haq kay saath khush khabri sunanay wala, daranay wala aur raushan chiragh bana kar mab’oos farmaaya, chunachah Aap (ﷺ) ne is deen kay zariye gumraahon ko raah dikhlayi aur usay wazeh taur par pahuncha diya, yahan tak keh apni Ummat ko ek raushan shaaheraah par chhoda jiski raat din ki tarah (raushan) hai.
Rasulullah (ﷺ) ne farmaaya,
“إني تارك فيكم ما إن تسمكتم به لن تضلوا بعدي كتاب الله و سنتي”
“Main tumhaare darmiyaan aisi cheez chhodkar ja raha hoon keh jab tak tum usay mazbooti se pakde rahogay, gumraah na hoge, ek Allah Ki kitaab Quran-e-kareem, dusra meri Sunnat.”
[Muwatta imam malik 2/899 1594ح]
Nez Aap(ﷺ) ne farmaaya:
“فإنَّه مَن يَعِشْ منكم بعدي، فسيرى اختلافًا كثيرًا؛ فعليكم بسُنَّتي وسُنَّةِ الخلفاءِ الرَّاشدينَ مِن بعدي، تمسَّكوا بها، وعَضُّوا عليها بالنَّواجِذِ، وإيَّاكم ومُحدَثاتِ الأمورِ؛ فإنَّ كلَّ بدعةٍ ضَلالةٌ.”
“Tum mein se jo mere ba’ad zinda rahega wo bohat zyada ikhtilafaat dekhega, lihaaza tum meri Sunnat aur hidayat yafta Khulafa-e-Rashideen ki sunnat ko lazim pakdo, Ussay mazbooti se thaamlo aur danton se usay khoob achi tarah jakad lo aur apnay apko naye ijaad shudah bid’aton se bachao, kyunki har nayi cheez bid’at hai aur har bid’at gumraahi hai.”
[Abu Dawood: 4/20 ح 4607, Tirmidhi: 5/44 ح 2676; Ibn Majah 1/15; Musnad Ahmed 4/126]
Aj ki is mubarak majlis mein Hanafi guftagoo In Shaa Allah Sunnat-e-Nabawwiya aur Islam mein iske maqaam-o-martaba se muta’alliq hogi.
Lughat mein Sunnat tareeqay ko kehte hain.
Jaisa keh Allah Ta’aala ne farmaaya,
“فَهَلْ يَنظُرُونَ إِلَّا سُنَّتَ ٱلْأَوَّلِينَ ۚ”
“Yani kya wo is tareeqay aur aadaat kay muntazir hain jiske mutabiq Rasoolon ko jhoot laane walon kay baare mein Allah ka hukm jaari huwa, lihaaza Rasoolon ki mukhalifat karne walon kay baare mein Allah Rabbul izzat ka tareeqa yeh hai keh unhay saza dey aur azaab dey kar unki giraft farmaaye.
Rasulullah (ﷺ) ne farmaaya:
“لتتَّبعنَّ سَننَ من كانَ قبلَكم”
“Tum apnay se pahli ummaton kay tareeqay ki pairvi karogay.”
[Bukhari: 3/1274; Muslim: 4/2054]
Maloom huwa keh lughat mein sunnat se murad tareeqa hai.
Baharhaal Ulama-e-Shariat muhaddiseen, Ahle Usool aur Fuqaha ki istelaah mein Sunnat se murad Rasulullah (ﷺ) se sabit qaul wa fe’il aur taqreer hai, Baaz ulama ne qaul wa fe’il aur taqreeri kay sath siffaat ka izaafa kiya hai (Yani Rasulullah (ﷺ) ki takhleeqi ya akhlaaqi kaifiyat ya seerat ko bhi Sunnat kehte hain) Chunanchah mazkurah omoor mein se jo cheez Rasulullah (ﷺ) se sabit ho wo Sunnat-e-rasool hai.
Raha masla Islam mein Sunnat ki ahmiyat aur uski qadar wa manzilat ka, tou uska maqaam wa martaba intehaayi azeem hai, kyun keh Sunnat-e-Nabawi Quran-e-kareem ke ba’ad dusre darje mein hai, Quran-e-kareem deen ki pahli asal hai Jisko Allah ne Apnay Rasool Muhammad (ﷺ) par hidaayat aur bayan kay sath nazil farmaaya hai.
Dusri asal Sunnat-e-Nabawi hai aur un dono ke ba’ad jo bhi usooli dalayel hain unhi dono ki janib laut te hain, Isi wajha se Rasulullah (ﷺ) ne un dono ki baabat wasiyat karte huye farmaaya:
“اني تارك فيكم ما ان تمسكتم به لن تضلوا بعدي كتاب الله و سستي”
“Main tumhaare darmiyaan aisi cheez chhodkar ja raha hoon keh jab tak tum usay mazbooti se pakde raho gay, gumraah na hongay, ek Allah ki kitaab Quran-e-Kareem, dusri meri Sunnat.
[Muwatta Imam malik: 2/899 ح 1594]
Kyun keh Sunnat-e-Nabawi Allah Rabbul izzat ki janib se Wahi hai, jaisa keh Allah Ta’aala ne farmaaya:
وَمَاْ يَنْطِقُ عَنِ الْهَوَي (٣)
إِنْ هُوَ إِلَّا وَحْىٌۭ يُوحَىٰ (٤)
“Aap(ﷺ) apni khwaahishat se kuchh nahi bolte hain balkeh jo kuchh bolte hain wo sarapa Wahi hoti hai jo utaari jaati hai”.
[Surah Najm:53: 3-4]
Chunanchah Sunnat Allah ki janib se Wahi hai jiski Wahi Allah ne apnay Rasulullah (ﷺ) ki janib ki aur Aap (ﷺ) ne usay logon tak pahuncha diya khawah isme kisi kaam ka hukm ho ya momane’at ho.
Sunnat Qur’an-e-kareem ki wazahat karti hai, chunachah uske majhool ki wazahat, aam ki takhsees aur mutalaq ko moqayyad karti hai, kabhi kabhi iske kisi hukm ko mansookh qarar deti hai aur kabhi zayed ahkaam laati jo Qur’an-e-kareem mein na ho.
Yahan par Sunnat ki ahmiyat khulkar hamare samne aajati hai keh wo Qur’an-e-kareem ki tafseer aur uski wazahat karne waali hai, jaisa keh Allah azza wa jalne farmaaya:
“وَأَنزَلْنَآ إِلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ”
“Yeh zikar (kitab) hamne aap ki taraf utaara hai keh logon ki janib jo nazil kiya gaya hai aap usay khol kholkar bayan kardein.”
[Surah Nahl: 44]
Chunanchah Allah azza wa jalne Qur’an-e-kareem nazil farmaaya aur uski wazahat ki zimmedari Rasulullah (ﷺ) ko sonpi aur ye bayan aur wazahat wahi sunnat hai, Jaisa keh Allah Ta’aala ne farmaaya:
“وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِۦ لِيُبَيِّنَ لَهُمْ ۖ”
“Hamne har Nabi ko uski qaum ki zuban mein bheja taake unke samne wazahat se bayan kardein.
[Surah Ibrahim: 04]
Chunanchah is Ummat mein Rasool aaye taake Qur’an-e-kareem ko ummat ke liye wazeh karkay bayan kardein, is bayan ki misal ye hai keh Allah ne Quran-e-kareem mein Namaz ka hukm diya lekin paanch waqt namazein, Fajr, zuhar, Asr, Maghrib aur Isha kay rakaton ki tadaad bayan na ki, balkeh mujmal namaz ka hukm diya, jaise keh Allah azza wa jalne farmaaya:
“وَأَقِمِ ٱلصَّلَوٰةَ ۖ إِنَّ ٱلصَّلَوٰةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۗ وَلَذِكْرُ”
“Namaz qayem karein, yaqeenan namaz behayaee aur burayi se rokti hai.”
[Surah Ankaboot:29: 45]
Nez Allah azza wa jal ne farmaaya:
وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ”
“Mujhay iske siwaye koi hukm nahi diya gaya keh sirf Allah ki ibaadat karein usi ke liye deen ko khalis karte huway aur Namaz qayem karein.”
Is mafhoom ki aayaat bohot zyada hain:
Isi tarah Allah ne Namaz qayem karne ka hukm diya aur unke auqaat ka Ijmaalan zikr kiya lekin bit tafseel uski wazahat na ki.
Irshad-e-baari Ta’aala hai:
أَقِمِ ٱلصَّلَوٰةَ لِدُلُوكِ ٱلشَّمْسِ إِلَىٰ غَسَقِ ٱلَّيْلِ وَقُرْءَانَ ٱلْفَجْرِ ۖ إِنَّ قُرْءَانَ ٱلْفَجْرِ كَانَ مَشْهُودًۭا ٧٨
“Namaz qayem karein aftaab kay dhalne se lekar raat ki tareeki tak aur Fajr ka Qur’an padhna bhi, yaqeenan Fajr kay waqt qur’an ka padhna hazir kiya gaya hai. (Yani isme raat aur din ke farishte hazir hote hain)
[Surah Bani Israeel:17: 78]
Nez Farman-e-ilaahi:
فَسُبْحَـٰنَ ٱللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ ١٧
وَلَهُ ٱلْحَمْدُ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَعَشِيًّۭا وَحِينَ تُظْهِرُونَ ١٨
“Paas Allah ki tasbeeh padha karo jab ke tum shaam karo aur jab subha karo, tamam tareefon kay layaq Asmaan wa zameen mein sirf wahi hai, teesre pahar ko aur zuhr kay waqt bhi (iski paakeezgi bayan karo)”
[Surah Rum: 30: 17-18]
Mazkurah Aayaat mein auqaat-e-Namaz ka ijmali zikr hai aur is ijmaal ki wazahat Nabi kareem (ﷺ) ki Sunnat se hoti hai, Aap(ﷺ) ne Sahaba ko namazein padhayi aur farmaaya:
“صلو كما ر أيتمو ني أصلي”
“Is tarah namaz padho jis tarah mujhe padhte huway dekhte ho.”
Chunanchah Rasulullah (ﷺ) ne apnay is amli namunay se namaz ki rakaton ko bayan farma diya, lihaaza ham Rasoolullah (ﷺ) ki pairvi namaz-e-zuhr (Hazr mein) chaar (4) rakat aur Safar mein qasr ke sath do (2) rakat, Maghrib Hazr wa safar mein bila qasar teen rakat, Isha Hazr mein chaar(4) rakat aur safar mein do(2) rakat aur Fajr hazr wa safar mein do(2) rakat padhein.
Raha masla auqaat-e-namaz ka, tou Rasulullah (ﷺ) ne usko wazeh farmaadiya, Aap(ﷺ) ne Zuhr, Asr, maghrib aur Isha aur Fajr har ek ko apnay apnay waqt par padhi, jaisa keh sahih ahadees mein sabit hai keh Jibraeel(علیہ السلام) ne Rasulullah (ﷺ) ko tamam namazen ek roz awwal waqt mein aur dusre roz aakhri waqt mein padhayi phir farmaaya:
“الوقت بين هذين الوقتين”
“Namaz ka waqt un dono waqton kay beech mein hai.”
Rasulullah (ﷺ) ne hamare liye namaz ki tadaad, Waqt aur tareeqa sab kuchh bayan farmaa diya, agar ham sirf Qur’an-e-kareem par iktefa karte, tou namaz ki farziyat se tou aashna ho sakte the lekin namaz ki kaifiyat aur auqaat waghairah ki marfat sunnat kay beghair mumkin na thi, maloom huwa keh Allah Subhanahu wa Ta’aala ne amla wa qaula in omoor kay wazahat ki zimmedari Rasulullah (ﷺ) ko sonpi.
Isi wajha se jab Umar bin Abdul aziz (رحمه الله) kay paas khawarij munkareen sunnat ki ek jama’at ae aur sunnat kay hujjat honay ke wujoob kay baare mein aap se bahas karne lagi, tou Umar (رحمه الله) ne unse kaha: Allah Subhanahu wa Ta’aala ne hamain Qur’an-e-kareem mein namaz ka hukm diya hai, pas ham namaz kaise padhein? (Qur’an-e-kareem se ek daleel sahih pesh karo jisay kaifiyat namaz ka pata chalay) ye sunkar munkareen sunnat hakka bakka reh gaye aur koi daleel pesh na kar sake,
Is tarah Umar bin Abdul Aziz (رحمه الله) ne unhay hujjat-e-Sunnat ka paband banaya.
Namaz hi ki tarah Allah Ta’aala ne hamain Qur’an-e-kareem mein Zakat ka hukm diya hai, Sunnat kay beghair in amwaal ki marfat mumkin nahi hai jinme Zakat wajib hoti hai, chunachah Rasulullah (ﷺ) ne bayan farmaaya keh Zakat har maal mein nahi balkeh Namak, pazeer amwaal Sona, Chandi, Ghallaat, phal, paaltu choupaye aur saman tijarat mein Zakat hai, Neez Aap (ﷺ) ne Zakat mein li jaane waali miqdar ka bhi zikar farmaaya keh ghallaat, phal aur zameen se paida honay wali cheezon mein daswa ya beeswa hissa bator-e-Zakat hai agar Jayedaad barish kay pani se hui ho tou daswa (10 wa) hissa aur agar apnay kharch se yani Tubewell waghairah se hui ho tou beeswa (20 wa) hissa Zakat mein farz hota hai.
Bakri mein har chalees bakri mein ek bakri bator-e-Zakat farz hoti hai, Isi tarah iska baaqi nisab.
Neez har panch(5) oont mein ek bakri, Dus (10) mein do (2), pandrah (15) mein teen (3), Bees (20) mein chaar (4), pachees (25) mein binte makhaaz, aur Chhattees(36) mein Binte laboon, isi tarah baaqi nisaab Zakat mein wajib honay walay oonton ki umron (ages) kay saath.
Agar Sunnat-e-Nabawi na hoti tou ham tareeqa-e-Zakat se waqif na hotay Agarchay Qur’an-e-kareem se hamain iski farziyat ka ilm ho jata, Sunnat ne wazeh kiya keh kaunsa maal hai jin mein Zakat hai aur phir maale Zakat ki miqdaar kiya hai, kitnay waqt par Zakat wajib hai, Zameen se paida honay waali cheezon kay alawah mein Zakat kay wajib honay ke liye saal ka guzarna zaruri hai jab keh zameen se paida honay waali cheezon mein Zakat unkay tayyar honay par farz ho jaati hai.
Jaisa keh Allah azz wa jal ne farmaaya:
“وَءَاتُوا۟ حَقَّهُۥ يَوْمَ حَصَادِهِۦ ۖ”
(Zameen se paida honay waali cheezon) ka haq (Zakat) unki kataayi kay din de do.
[Surah An’am:06: 141]
Isi tarah Allah azz wa jal ne hamein maah-e-ramazan kay rozon ka hukm diya hai, Jo arkaan-e-Islam mein se ek hai, Lekin Allah ne Rozay ki hudood, Mufsidaat aur un omoor ka zikr nahi farmaaya hai jin se ek rozay daar ko bachna chahiye, In tamam omoor ki tafseelaat Sunnat-e-Nabawi mein warid hui hai.
Isi tarah Khana Kabah ka hajj, Allah Ta’aala ne iski farziyat ko bayan karte huway farmaaya:
“وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًۭا ۚ”
Allah Ta’aala ne un logon par jo uski taraf raah paa sakte hon us ghar (Khane Kabah) ka hajj farz kardiya hai.
[Surah Al Imraan:03: 97]
Mazkurah Ayat-e-kareema se Hajj-e-Baitullah kay wujoob ka tou pata chala lekin waqt kaifiyat ki waqfiyat na mili iski mokammal wazaahat Rasulullah (ﷺ) ne ki, Jab Aapne logon kay saath akhiri hajj kiya, us mauqa’ par Aap (ﷺ) ne farmaaya:
“خذوا عني منا سككم”
“Tum mujhse apnay aamaal Hajj seekh lo”
[Muslim 2/349. 129ح]
Tou Rasulullah (ﷺ) ne Hajjatul vida mein aamaal-e-hajj ko ek ek karkay bayan kardiya aur Sahaba kiram kay tareeqay hajj ka mushahida kiya aur hamare liye usay riwayat kiya.
Usi tarah Allah azz wa jal ne Qur’an-e-Kareem mein chor ke haath ko katnay ka hukm diya, Chunanchah farmaaya:
“وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقْطَعُوٓا۟ أَيْدِيَهُمَا”
“Chori karnay wala mard aur Chori karnay waali aurat kay haath kaat diya karo.”
[Surah Maidah:05: 38]
Lekin Chor ka haath kaatnay kay liye kuchh sharayat hain jo Qur’an-e-kareem mein mazkurah nahi hain, Is masle ko Sunnat-e-Nabawi ne bayan kiya keh chor ka haath is surat mein kaataa jayega jabke wo chouthaee Dinar ya teen (3) Dirham ya uske masawee qeemat ka saman chori kare, Neez Qur’an-e-kareem ne bayan nahi kiya keh chor ka haath kahan se kaataa jaega is baat ko Nabi kareem(ﷺ) ne bayan farmaaya keh chor ka daya (Right) haath kalaae (wrist) se kaataa jaega.
Yahan par hamara maqsad gin gin kar Nabi (ﷺ) ki un Sunnatou ka suragh lagana nahi hai jin se Qur’an-e-kareem ki wazahat hoti hai balkeh ham ne yahan par bator misaal chand ka zikar kar diya hai warna Sunnat-e-Nabawi ka Qur’an-e-kareem ki wazahat karna uski bohat si misaalein hain.
Allah azz wa jal ne hamein Rasulullah (ﷺ) ki ita’at ka hukm diya aur ye batlaa diya keh Rasulullah (ﷺ) ki ita’at darasal Allah Ta’aala ki ita’at hai.
Irshaad farmaaya:
“مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ ۖ”
“Jisne Rasulullah (ﷺ) ki ita’at ki usne Allah azz wa jal ki ita’at ki.”
[Surah Nisa:04: 80]
Ita’at-e-rasool ka taqaazaa yeh hai keh Rasulullah (ﷺ) se sabit har Sunnat ko mana jaey aur Uspar amal kiya jaey.
Jaisa keh Allah azz wa jal ne farmaaya:
“وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟ ۚ”
“Aur jo cheez Rasool tumhain ata karein wo lelo aur jis say rok dein ussay ruk jao.”
[Surah Hashr:59: 07]
Mazkurah Ayat-e-kareema mein Allah azz wa jal ne hamain hukm diya hai keh Rasulullah (ﷺ) hamain jo kuchh bhi Awamir-o-nawahi aur Shara’i qawaneen dein, ham usay le lein aur jis say rok dein, ussay baaz ajaaey.
Allah azz wa jal ne Apnay Rasool (ﷺ) ki ita’at ka hukm mukhtalif tareeqon se diya hai, chunachah kabhi Rasulullah (ﷺ) ki ita’at ko apni ita’at kay saath milakar bayan farmaaya hai.
Irshaad-e-Baari Ta’aala:
“يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ”
“Aye Imaan walon! Farmaa bardaari karo Allah ki aur Farmaa bardaari karo Rasulullah (ﷺ) ki aur tum mein se ikhtiyaar walon ki.”
[Surah Nisa:04: 59]
Nez Farmaaya:
“قُلْ أَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ ۖ”
“Aye Nabi(ﷺ)! Aap keh dijiye tum Allah aur Rasool ki ita’at karo.
[Surah Ale Imraan:03: 32]
Mazkurah ayat mein Allah azz wa jal ne Rasulullah (ﷺ) ki ita’at ko apni ita’at kay saath bayan farmaaya hai.
Aur kabhi Allah azz wa jal sirf Rasulullah (ﷺ) ki ita’at ka zikar kartay hain.
Chunanchah Farmaaya:
“مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ ۖ”
“Jisne Rasulullah (ﷺ) ki ita’at ki usne Allah ki ita’at ki.”
[Surah Nisa:04: 80]
Nez Farmaan-e-illahi:
“وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِيعُوا۟ ٱلرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ ٥٦”
“Namaz qayem karo, Zakat do aur Rasulullah (ﷺ) ki ita’at karo taake tumhaare upar raham kiya jaey.”
Nez farmaaya:
“وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ ۚ”
“Hamne har ek Rasool ko sirf usi ke liye bheja keh Allah Ta’aala kay hukm se uski farmaan bardaari ki jaye.”
[Surah Nisa:04: 64]
Isi tarah Ikhtilaf kay waqt Allah Subhanahu wa Ta’aala ne hamain ikhtilafaat ko faisla kay liye Kitab wa Sunnat ki janib loutanay ka hukm diya hai.”
Chunanchah Irshad farmaaya:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا ٥٩
“Aye Imaan walon! Farmaan bardaari karo Allah Ta’aala ki aur farmaan bardaari karo Rasulullah (ﷺ) ki aur tum mein se ikhtiyar walou ki, phir agar kisi cheez mein ikhtilaaf karo tou usay Allah aur Rasool ki taraf loutaou agar tumhain Allah Ta’aala par aur qayamat kay din par Imaan hai, ye bohat behtar hai aur baa atebaar anjaam kay bohat achha hai.”
[Surah Nisa:04: 59]
Allah ki janib loutnay ka matlab Allah ki kitaab Qur’an-e-kareem ki janib loutna hai aur Rasool (ﷺ) ki janib loutnay se murad Aap (ﷺ) ki hayat-e-mubaraka mein apki shakhsiyat ki janib aur inteqaal kay ba’ad apki sunnatou ki janib loutna hai.
(Apnay Mukhtalaf fiqh maam’laat ko) kitab wa sunnat ki janib loutaane ka hukm mutlaqa qayamat tak kay liye hai jisse pata chalta hai keh Rasulullah (ﷺ) kay is Dar-e-faani se rehlat farmaa janay kay ba’ad apki janib apnay faislou kay loutanay se murad Apki sunnatou ki janib loutana hai yahin se ye baat bhi aashkaaraa ho jati hai keh jab log kisi mu’amile mein ikhtilaf kay shikar hon khaah wo deeni ho, kisi ibadat ka mu’amila ho ya admiyon kay huqooq ka tou sunnat yehi ikhtilaf kay faislay ka sar chashma hai, chunachah jula masail aur ikhtilafaat mein faisal kitaab Allah ki aur Sunnat-e-rasool hai.
Maloom huwa keh Sunnat Quran-e-Kareem kay ham palah aur shariat-e-Islamia ki ek asal hai jisay musalmano ko kisi bhi daur aur kisi bhi halat mein be-niyazi nahi hai.
Allah Rabbul izzat ne Sunnat-e-rasool ki mukhalifat karnay walou ko azab ki dhamki di hai,
Chunanchah farmaaya:
“وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ ٧”
“Aur jo cheez Rasool tumhein ata karein wo tum lelo aur jis se rokdein us say ruk jao aur Allah Ta’aala se darte raho, yaqeenan Allah sakht azaab wala hai.”
Mazkurah Ayat-e-kareema ki raushani mein maloom huwa keh Rasulullah (ﷺ) ne jin batou ka hukm diya aur jin se roka hai unme se kisi bhi sunnat ki khilaf warzi karnay wala azabe ilahi ki zad mein hai.
Allah azz wa jal ne farmaaya:
فَإِن لَّمْ يَسْتَجِيبُوا۟ لَكَ فَٱعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَآءَهُمْ ۚ
“Phir agar ye apki baatein na manein, tou yaqeen karle keh ye sirf apni khwaahishat ki pairvi karte hain.”
[Surah Qasas:28]
Rasulullah (ﷺ) ne irshad farmaaya:
كلكم يد خل الجنة الا من أبي، فقالوا:
يا رسول الله ومن يأبي؟
قالَ من أطاعني دخلَ الجنَّةَ ومن عصاني فقد أبي”
“Meri Ummat ka har shakhs jannat mein dakhil ho jayega siwaye us shakhs ke jo inkaar kare, Sahaba kiram (رضى اللہ تعالى عنہما) ne puchha Aye Nabi(ﷺ) kaun hai jo jannat mein jaanay se inkaar kare? Aap (ﷺ) ne famaaya: Jisne meri ita’at ki wo jannat mein dakhil huwa aur jisne meri nafarmaani ki usi ne jannat mein janay se inkaar kiya.”
[Bukhari: 2655]
Chunanchah jo Rasulullah (ﷺ) ki nafarmaani karta aur Sunnat-e-rasool ki khilaf warzi karta hai, usi ne jannat mein janay se inkaar kiya hai, usay azab-e-jahannam ki dhamki hai.
Allah azz wa jal ne ek ayat-e-kareema mein farmaaya:
“فَلْيَحْذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِۦٓ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ”
“Suno! Jo log Hukme rasool ki mukhalifat karte hain, unhain darte rahena chaheye keh kahin unpar koi zabardast aafat na aa pade ya unhain dardnaak azab na pahunchay.”
[Surah Noor:24: 63]
Ayat-e-kareema mein sakht dhamki hai keh Hukme rasool se sartaabi karne wala do saza mein se kisi ek se do chaar hoga.”
Pahli Saza 01: Dil kay fitnay se do chaar hojana:
Hukme rasool se sartaabi karnay walay ka dil fitnay ka shikar ho jaye jiske natijay mein wo haq se munharif aur Imaan kay ba’ad kufr ka murtakib ho jaye aur inheraaf aur gumraahi se uska dil fasad ka shikar ho jaye, phir usay haq ki hidayat naseeb na ho, kyon ki usne Hukme rasool se sartaabi ki hai.
Ye pahli saza dusri saza se sakht hai.
Dusri Saza 02: Dardnaak azaab
Jaise keh Allah Ta’aala ne farmaaya:
“أَوْ يُصِيْبَهُمْ عَذَابٌ أَلِيْمٌ”
Ya unhain dardnaak azaab na pahunchay.”
Pehla azaab duniya mein hoga keh hukm-e-Rasulullah (ﷺ) ki mukhalifat karne walay Qatl ya bemaariyon se do chaar hongay ya halaakat kay shikar hongay jo Hukme rasool (ﷺ) se sartaabi karnay walou par aan padti hai.”
Dusra Azaab akhirat mein hoga.
Jaan bujh kar Hukme rasool se sartaabi karnay walou kay liye (mazkurah) dono sazaon se chhutkaara nahi hai yani dil kay fitnay kay shikaar honay ki saA (Allah rabbul izzat hamain is say hame apni panah mein rakhe) aur badan ya maal mein saza ya tou maut wa halakat kay zariye ya jaanon aur maalou kay zaya (nuqsaan) kay zariye.
Hukme rasool se Sartaabi karnay walay kay liye ye sakht tareen waeed hai.
Allah Ta’aala farmaata hai:
“وَمَا كَانَ لِمُؤْمِنٍۢ وَلَا مُؤْمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُۥٓ أَمْرًا أَن يَكُونَ لَهُمُ ٱلْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ ضَلَّ ضَلَـٰلًۭا مُّبِينًۭا ٣٦”
“Aur Kisi momin mard aur momin aurat ko Allah aur Rasool kay faislay kay ba’ad apnay kisi amr ka koi ikhtiyar baaqi nahi raheta (yaad rakho) Allah aur Uske Rasool ki jo bhi nafarmaani karega wo sareeh gumraahi mein padega.”
[Surah Ahzaab:33: 36]
Allah Ta’aala is ayat-e-kareema mein momin ka haal bayan farmaate hai keh Allah wa Rasool ka wajibi hukm aajanay kay ba’ad usay karne ya na karne ka ikhtiyar baaqi nahi raheta, Balkeh us par zaruri hota hai keh puri khushi aur dil ki raza mandi se is hukm ko qobool karlein isliye keh Allah aur Rasool ka hukm sarapa hidayat aur bhalayi hai, chunachah ye sochkar usay amli jama na pahnaye keh uske karne ya na karne ka ikhtiyar hai tou wo khuli hui gumraahi ka shikar ho gaya.”
Gumraahi hidayat ki zid hai, yahan par zalaal ki sifat mobayyan layi gayi hai yani Hukme rasool se sartaabi karnay wala khuli gumraahi mein pad gaya kyun keh usne sahih rasta yani Allah aur Rasool kay hukm ki mukhalifat ki hai aur Allah aur Rasool kay hukm ki mukhalifat gumraahi ka rasta hai.
Mundarija zail Hadees Allah aur Rasool kay hukm se sartaabi ki saza wazeh karti hai keh ek shakhs bayen (left) haath se khaana kha rahe the jab Rasulullah (ﷺ) ne dekha tou unhay dayen (right) haath se khaane ka hukm diya, unho ne darogh goyi (jhoot) karte huway jawab mein kaha: Main dayeh haath se khaane ki taqat nahi rakhta halakeh wo dayen haath se khaane ki taqat rakhte the lekin azrahe takabbur sunnat ko tasleem na kiya, tou Rasulullah (ﷺ) ne bad dua karte huway farmaaya:
“لا استطعت”
“Tum iski taqat na rakho”
Rasulullah (ﷺ) ka yeh jumla kehna tha keh unka haath khushk ho gaya phir wo usay apnay muh tak kabhi bhi na uthaa sake.”
[Sahih Muslim: 3/1599 2021ح]
Yeh fouri saza thi jo unhain mili- Allah hamain issay apni panah mein rakhay. Mazkurah waqiyah daleel hai keh azrahe takabbur Sunnat-e-rasool ki khilaf warzi karne wala saza ki zad mein hai- Allah hamain apni panah mein rakhe.
Iske bar khilaaf wo hadees keh jab Rasulullah (ﷺ) ne ek shakhs kay haath mein sonay ki angoothi dekhi tou farmaaya:
“يعمد أحد كم الي جمرة من نا ر فيضعهافي يد ه”
“Tum mein ka koi shakhs aag ka angara leta hai aur usay apnay haath mein daal leta hai.”
Phir Aap (ﷺ) ne unkay haath se angoothi lekar zameen par phenk di. Jab Rasulullah (ﷺ) apni majlis se uthkar chale gaye aur angoothi waise hi zameen par phenki hui thi tou hazireen ne angoothi walay se kaha: Apni angoothi lelo is say fayeda uthaana.
Is banday momin ne kaha: “Allah ki qasam main usay hargiz na loonga jab keh Rasulullah (ﷺ) ne usay phenk diya hai.”
[Muslim: 3/1655 2090ح]
Hukme rasool ki bajaa aawari mein dono admiyon kay darmiyaan farq mulaahiza karen, pehla shakhs azraah-e-takabbur kehte hain ki main dayej haath se khaane ki taqat nahi rakhta aur dusra shakhs kehta hai qasam ba khuda main angoothi na loonga jab keh Rasulullah (ﷺ) ne usay phenk diya hai, yehi Imaan hai aur yehi hukm ki bajaa aawari hai.
Ham ek dusri misaal zikr karte hai keh Sahaba kiram( رضي الله عنهم) kis tarah Sunnat-e-Nabawi ki ta’meel karte the, musalmaan hijrat kay shuru marhale mein hukme ilahi kay mutabiq Baitul muqaddas ki janib rukh karkay namaz padhte the, Phir Allah Ta’aala ne unhain Kaaba musharraf ki janib rukh karkay namaz padhne ka hukm diya, chunachah farmaaya:
“فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ”
“Lihaaza aap apna munh masjid-e-Haram ki taraf pher lein.”
[Surah Baqarah:02: 144]
Chunanchah musalmanon ka qabeela Baitul muqaddas se Khaane Kaaba ki janib phair diya gaya aur musalmaan hukm ilahi kay mutabiq baitul muqaddas ki janib rukh karkay namaz padhte the.”
Jaise keh Irshaad-e-Baari Ta’aala:
“قُل لِّلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ”
“Aye Nabi(ﷺ) Aap kah dijiye keh mashriq wa maghrib ka malik Allah Ta’aala hi hai wo jisay chahay sidhi raah ki rahnomaaee karday.”
[Surah Baqarah:02: 142]
Kuchh Sahaba kiram (رضي الله عنهم) tahweele Qibla kay hukm se laa ilmi ki wajah se Namaz-e-Asr baitul muqaddas ki janib rukh karkay padh rahe the, Itne mein ek sahabi Rasool aaye aur unho ne khabar di keh Qibla ab Khaane kaha ki janib tabdeel kar diya gaya hai, chunachah log dauraan-e-Namaz hi bila kisi chu chara au beghair kuchh poochey huway Khaane Kaaba ki janib ghum gaye.
Yehi Imaan hai ek momin kay samne jab sabit ho jaye keh ye Allah aur Rasool ka hukm hai to wo iski farmaanbardaari karta hai, ek musalmaan par yehi wajib hai keh bila chun chara hukm ki bajaa aawari kare.
Aur jinke dilon mein bemaari ya nefaq hai Allah azz wa jal unka haal zikar karte huway farmaaye:
“۞ سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمْ عَن قِبْلَتِهِمُ ٱلَّتِى كَانُوا۟ عَلَيْهَا ۚ”
“An qareeb nadaan log kahengay keh jis qabeelay par ye the ussay unhain kis cheez ne hataya- chunachah ahle nefaq bajaa aawari ki taraf pesh qadmi nahi karte balkeh tarah tarah kay sawalaat aur aterazaat karte hain, iske bar khilaf ahl-e-imaan bila kisi ateraaz kay hukm bardaari karte hain.
[Surah Baqarah:02: 142]
Musalmanon kay dilon mein Sunnat-e-Nabawiya kay maqaam, ispar amal aur usay raza mandi kay ye chand namunay the jo apke samne zikar kiye gaye, kyun keh Sunnat-e-Islam kay usooli dalayel mein se dusri asal hai, musalmaan iski ta’zeem wa touqeer aur ehteraam karte hain, yeh unke Nabi (ﷺ) ka kalam hai jo apnay man aur tabiyat se koi baat nahi bolte the neez uski bajaa aawari mein khair wa barakat aur ummat kay liye bhalayi hai.
Ek zamana guzar jaane kay ba’ad bhi musalmanon kay dilon mein sunnat ka ek maqaam hai, wo iski ta’zeem wa touqeer karte aur usay amli jama pahnate hain jaise keh Rasulullah (ﷺ) ki zuban mubarak se abhi abhi gosh guzaar kar rahe hon, isliye keh Ahadees unhain sahih tareeqay se pohanchen, lihaaza unme ya unke ma’ani mein shak ki koi gunjaesh nahi hai, chunachah momin un par amal karta aur unhain apnay aur dusron par fit karta hai.
Jaisa keh Rasulullah (ﷺ) irshaad farmaate hain:
“نضر الله امرأ سمع منا حديثا فبلغ أوعي له من سامع”
“Allah us shakhs ko tar-o-taaza rakhe jo hamse koi hadees sunay aur usay usi tarah pahuncha de jis tarah suna ho isliye keh bohat se pahunchane gaye log sunnay walay se zyada mahfooz rakhne walay hote hain.”
Rasulullah (ﷺ) ne mazkurah hadees mein targheeb di keh qayamat kay qayem honay tak Aap(ﷺ) ki sunnaton ki tableegh wa asha’at ki jaye.
Rasulullah (ﷺ) ne jab maidan-e-arfaat mein hajjatul wida kay mouqay par azeem khutba diya tou farmaaya:
“ليبلغ الشاهد منكم الغائب فرب مبلغ أوعي له من سامع”
“Yahan par maujood log ghair maujood ko meri baat pahuncha dein, kyun keh bohat se pahunchane gaye log sunnay walay se zyada mahfooz rakhne walay hote hain.”
[Bukhari: 1/37; Muslim: 1305, 1679ح]
Chunanchah Rasulullah (ﷺ) ne hukm diya keh Haazireen Ummat mein se ghayab logon ko meri baat pahuncha dein, isi wajah se musalmanon kay yahan Rasulullah (ﷺ) ki Sunnaton, Unke seekhne aur yaad karne ka ek azeem ahtamaam tha jo saari ummaton se fayeq tha, kyun keh hamain koi aisi ummat nahi milti hai jis ne apnay Nabi wa Rasool kay aasaar ka is tarah ahtamaam kiya ho, Jis tarah ummat-e-Muhammadiya ne kiya hai, Chunancha wo Sunnaton ko Zubani yaad karte aur nasal ba’ad nasal ek dusre tak pahunchate, neez pukhtagi ke saath mahfooz rakhne ke liye ahadees likhte bhi the, chunachah wo usay seenon mein mahfooz karte the aur likh kar sataron mein bhi mahfooz karte the, lekin Rasulullah (ﷺ) kay zamanay mein ahadees kay likhne se man’aa kardiya gaya tha.
Jaisa keh Rasulullah (ﷺ) ne farmaaya:
“من كتب عني شيئا فليمحه”
“Jis ne mujhse kuchh likha huwa usay mita dein.”
[Sahih Muslim: 4/2298, 3004ح]
{Ye hukm ki wajah}: Taake Hadees Qur’an-e-kareem kay sath makhlut (mix) na ho.
Aha’de Nabawi mein ahadees kay likhne ki mamane’at isliye thi keh koi usay Quran-e-kareem se na samjhlay, Aap (ﷺ) ne ba’az sahabi ko likhne ki ijazat di thi jaise keh Abdullah bin Umar (رضي الله عنه) A’as (رضي الله عنه), wo Rasulullah (ﷺ) se jo ahadees suntay usay likh letay, usi wajah se unki riwayaat bohat zyada hain, lekin us zamanay mein musalmaan likhne se zyada yaad karnay ka ahtamaam karte the, chunachah wo Sunnat ko apnay seenon mein mahfooz karte, padhte padhaate aur ek dusre tak pahunchate balkeh ba’az ne tou daraziye masafat kay bawajud kisi sahabi kay paas ek hadees ki khatir Hijaaz se Misr ka safar kiya, is say pata chalta hai keh wo hadees Rasool ka ghayat darjay ahtamaam aur uski izzat wa touqeer karte the.
Phir Khalifa-e-Rashid Umar bin Abdul aziz (رحمه الله) kay daur-e-khilafat mein ahadees ki taleef ka silsila shuru huwa aur taraqqi karta gaya yahan tak keh Sihaah, Masaneed, Jawame, aur Ma’aajim ki taleef amal mein aayi, is tarah Allah kay fazal se mu’ariz wajud mein aayi jo musalmanon kay haathon mein aaj maujood hain.
Huffaz-e-ummat ki is azeem koshish kay natijay mein Allah ne Sunnat-e-nabawi ko kami wa zyadati aur wazza’een wa kazzabeen se mahfooz rakha, Unho ne is baare mein aisi azeem kitabain taleef ki jo musalmanon kay alawah kisi aur qaum kay paas nahi hain, Huffaz-e-Ummat ne qubool riwayat ke liye daqeeq qawaid wazeh kiye aur riwayat mein wazza’een wa kazzabeen kay ahwaal bayan kiye.
Sunnat ki yeh hifazat Qur’an-e-kareem ki hifazat kay qabeel se hai, Jaisa keh Allah Ta’aala ne farmaaya:
“إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ “
“Hamne hi is Qur’an ko nazil farmaaya hai aur ham hi uski hifazat karne walay hain.” Chunanchah jis tarah Allah Ta’aala ne Qur’an-e-kareem ki har kami wa zyadati se hifazat farmaayi usi tarah Sunnat-e-rasool ki uskay rawiyon (narrators) kay zariye hifaazat farmaayi, kyun keh Sunnat se Qur’an-e-kareem ki wazahat hoti hai, Ummat kay saath Allah ki ye rahmat hai keh uske dono azeem masaadire kitaab wa Sunnat ko (har kami wa zyadati se) mahfooz rakha.
Hamare upar zaruri hai keh is gumrah kun jama’at se bachein jiska shar us zamane mein manzare aam par hai keh wo Sunnat-e-rasool ki babat logon ko shak mein mubtala karti aur mandarija zail ayat se istedlaal karte huway kehti hai keh hamare liye sirf Qur’an-e-kareem kafi hai, Sunnat ki zarurat nahi hai.
Irshaad-e-Baari Ta’aala:
“مَّا فَرَّطْنَا فِى ٱلْكِتَـٰبِ مِن شَىْءٍۢ ۚ ثُمَّ”
“Hamne kitaab (Qur’an-e-Kareem) mein koi cheez nahi chhodi (Jisay Ijmaalan wa tafseelan bayan na kiya ho)”
[Surah An’am:06: 38]
Nez Irshad-e-Baari Ta’aala:
“وَنَزَّلْنَا عَلَيْكَ ٱلْكِتَـٰبَ تِبْيَـٰنًۭا لِّكُلِّ شَىْءٍۢ”
“Hamne aap par aisi kitaab utaari hai jis mein har cheez ka bayan hai.”
[Surah Nahl:16: 89]
Nez unke apnay khayal kay mutabiq Sunnat-e-ghair mutawatir aahaad turuq se marwi hai aur rawiyon se ghalti aur jhoot ka bhi khadshah hai, iske bar-aks Qur’an-e-kareem qabil-e-atemaad hai, lihaaza qabil-e-atemaad qata’yaat wa yaqeen kay saath sabit cheez ko le lein aur mashkook cheezon ko chhod dein.
Yeh unki batein hain- Allah unhay zaleel wa ruswa kare. Dar haqeeqat ye log apni un gandi chaalon se shariat ka khatima chahate hain, wo log se direct ye nahi keh sakte keh Shariat chhod do, balkeh wo gaday shaitaani tareeqay se aakar kehte hai keh sirf Qur’an-e-kareem par amal karo yeh tumhain Sunnat ki janib se kifayat karega, kyun ke unhay maloom hai ke agar sunnat mo’attal kardi gayi -Allah aisa na kare- tou Qur’an aur saath mein puri shariat mo’attal ho jayegi, Kyun keh Sunnat se Qur’an-e-kareem ki wazahat hoti hai jaisa keh hamne janaa, chunachah agar unki baat maankar hamne Sunnat par amal karna chhod diya. Allah aisa na kare, tou ham namaz kaise padhengay, Roza kaise rakhenge, Zakat kaise ada karengay, Hajj kaise karengay, mo’aamlaat waghairah mein Halaal ko haram se kaise bachaengay, jinse nikah haram hai wo kaise janengay in tamam ki marifat Sunnat kay beghair mumkin nahi hai, isi tarah puri shariat-e-Islamia mo’attal ho jayegi.
Rasulullah (ﷺ) ne Chauda sau saal (1400) pehle aise logon kay baare mein khabar di thi aur unka parda faash kiya tha.
Aap(ﷺ) ne farmaaya:
“يو شك رجل شبعان متكي علي أريكته يبلغه الحديث عني فيقولُ: بيننا وبينكم كتابُ اللهِ ما أحله أحللنا وما حرمه حرمناه قال عليه الصلاة والسلام: ألا و إني أوتيتالكتاب ومثله معه”
“Qareeb hai keh koi aasuda shakhs apnay gaou takiye par tek lagaye baitha huwa ho, usay meri koi hadees pahunchay to wo kahe hamare aur tumhaare beech Allah ki kitaab hai, isne hamare liye jo cheez Halaal ki usay Halaal jana, jo haram ki usay haram jana, Rasulullah (ﷺ) ne farmaaya, khabardaar! Mujhe Qur’an-e-kareem aur uske sath usi jaisi cheez (Sunnat) di gayi hai.
Is hadees mein Rasulullah (ﷺ) ka ek ajeeb mojaza hai keh jis baat ki Aap (ﷺ) ne khabar di wo woqu pazeer ho gayi.
Neez mazkurah hadees mein Rasulullah (ﷺ) ne hamain is giroh se daraya aur wazeh kardiya keh Aap (ﷺ) ko Qur’an-e-kareem aur Sunnat di gayi aur dono Allah ki janib se hain.
Jaisa keh Allah Subhanahu Wa Ta’aala farmaaye:
وَ مَا یَنۡطِقُ عَنِ الۡہَوٰی ؕ﴿۳)
اِنۡ ہُوَ اِلَّا وَحۡیٌ یُّوۡحٰی ۙ﴿۴)
“Aap(ﷺ) apni khwahish se koi baat nahi kehte hain aap jo kuchh boltay hain wo tou sarapa Wahi hai jo utaari jaati hai.”
Raha masla unkay in qaul ka keh Qur’an-e-kareem toraat se manqool, yaqeeni tor par sabit hai aur Sunnat aahaad rawiyon se marwi hai aur isme khalal ka andesha hai, lihaaza Sunnat Qur’an ki tarah nahi hai, tou ye ek batil qaul hai aur be buniyaad daleel hai kyun keh sunnat yun hi bila maqsad nahi aayi hai aur na hi Adeebon aur Khurafiyon waghairah kay qusoon ki tarah hai balkeh iski riwayat kay liye turuq aur qawaid hain aur aise afraad hain jo Aha’de Nabawi se lekar aaj tak balkeh jab tak Allah chahay uski hifazat karte rahengay, Chunanchah Sunnat Hifz ilahi se mahfooz hai lihaaza kisi ke liye isme khel kud ki gunjaesh nahi hai.
Jaisa keh yeh baat guzar chuki hai keh huffaz-e-hadees ne har jhooti aur zae’ef raawi ki halat aur saath hi un siqah rawiyon ki halat ko bhi bayan kiya jinki riwayaton par kisi tarah ka waham ghus aaya, ya koi aisi cheez waqayi hui jo unki riwayat kay zae’ef ka sabab ho jaise keh tadlees ya khalt milt karne walay ruwaat.
Chunanchah Sunnat musalmanon kay dilon mein is qadar ba azmat hai keh ye dur ki baat hai keh napaak haath, darogh go, girne walay log is par hamla aawar ho sakein, Allah ke fazal se jis tarah Rasulullah ne bayan farmaaya tha usi tarah aj tak saqheera ek dusre se naqal kar rahe hain aur is waqt tou jumla ahadees Dawaween-e-sunnat mein mahfooz hain, lihaaza Sunnat-e-rasool mein shak-o-shubah paida karnay walon aur makkaaron kay shubhaat ka khatima ho jayega aur sunnat-e-rasool har tarah ki kharabi ya shak se mehooz sahih sabit baaqi rahegi, Ye Allah Subhanahu wa Ta’aala ka apnay bandon par fazal-o-ehsaan hai.
Sunnat-e-rasool mein taana zani karnay wala aur is baat ka ateqaad rakhne wala keh Sunnat par amal jayez nahi hai balkeh amal sirf Qur’an-e-kareem par kiya jayega kaafir hai, kyun keh is ne shariat ki do usoolon mein se dusra usool Sunnat ka inkaar kar diya hai, goya keh wo ye keh raha hai keh Rasool ki ita’at na karo balkeh sirf Allah ki ita’at karo, jab ke usne Allah ki bhi ita’at na ki isliye keh Allah hi ne Rasulullah (ﷺ) ki ita’at ka hukm diya hai, chunachah isi tarah usne na tou Allah ki ita’at ki aur na Rasool ki.
Allah Subhanahu wa Ta’aala farmaata hai:
وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ”
“Aur Jo cheez Rasool tumhe ata karein wo le lo aur jis say rok dein usay ruk jaou aur Allah Ta’aala se darte raho, yaqeenan Allah Ta’aala sakht azaab wala hai.”
[Surah Hashr:59: 07]
Allah Subhanahu wa Ta’aala ne ek dusre maqaam par farmaaya:
“وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ ٣
“إِنْ هُوَ إِلَّا وَحْىٌۭ يُوحَىٰ ٤
“Aap (ﷺ) apni khwahish se koi baat nahi kehte hain aap jo kuchh bolte hain wo tou sarapa Wahi hai jo utaari jaati hai.
Daur-e-hazir mein ek aur jama’at zahur pazeer hui hai jo ilm kay dawah karti hai, unho ne Ulama se ilm nahi seekha balkeh kuchh kitaabein padh li hain, ab wo ahadees ki takhreej karte, ba’az ko sahih aur ba’az ko za’eef qarar dete hain, is tarah wo Sunnat ke sath khel kud kar rahe hain kyun ke unke paas hadees aur uske usool ka koi ilmi zakheerah nahi hai, yelog sunnat kay ta’alluq se pahli jama’at (Munkareen-e-Hadees jinka zikar guzra) se zyada khatarnaak hain, kyun keh pahli jama’at ki jahalat tou ‘ayaan hai, lekin dusri jama’at ilm-o-marifat ka libaada odhe huway hai- Pas Allah Ta’aala ki madad kay beghair hidayat kay husool ki quwwat wa taqat nahi.
Ham Allah azz wa jal se sawal karte hai keh har ek ko ilm-e-Nafe aur Amal-e-Saleh ki toufeeq se nawaz de aur batil ko batil samajhne aur us say ijtinaab ki toufeeq de, beshak wo Allah har cheez par qadir hai aur Allah hamare Nabi Muhammad (ﷺ) par Darood-o-salaam nazil farmaaye.
“وآخردعوانا ان الحمدللهِ رب العالمين”
REFERENCE:
Book: ”Sunnat Ka muqaam Islam mein”
Taleef: Shaikh Saleh Fawzan Hafidhahullah.
Urdu Tarjumah: By Shaikh Abdul Wali Abdul Qawi.