07. Donon jahanon ki kaamyaabi Deeni Ilm mein posheeda hai
Donon jahanon ki kaamyaabi Deeni Ilm mein posheeda hai
Khutba-e-Masnoona:
يَأَيُّهَا الَّذِينَ آمَنُوا إِنْ تَتَّقُوا اللهَ يَجْعَلْ لَكُمْ فَرْقَانَا وَيُكَفِّرْ عَنْكُمْ سَيَاتِكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (Al Anfaal: 29)
Is nishst kay liye jo mauzoo saathiyon nay tajweez kiya hai, Woh hai: Donon jahanon ki kaamyaabi Ilm mein muzamar hai. Yeh mauzoo bilkul durust hai. Aur is mu’aqqif say hamein poori tarah ittefaq hai. Is ki daleel Sahih Bukhari ki Hadees hai. Ameer-ul-Momineen Ameer Muawiya (رضی اللہ عنہ) is kay rawi hain. Farmatay hain keh Rasool-e-Akram (صلی اللہ علیہ وسلم) ka farmaan hai: مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقههُ فِي الدِّين (Bukhari: 71) Allah Ta’ala jis shakhs kay saath bhalaai ka iradah farma lay, Jis shakhs ki behtari ka, Kaamyaabi ka, Sa’aadat ka faisla farma lay to usay kya deta hai? يُفَقههُ فِي الدِّینِ Allah Ta’ala us ko Deen ka Ilm aur Deen ki samajh ataa farmata hai. Yahan mutalqan khair ka zikar hai. Yeh khair duniya ki bhi ho sakti hai aur aakhirat ki bhi, Y’ani donon jahanon ki har qisim ki kaamyaabi aur sa’aadat. To yahan khair ko kisi shubay kay saath muqayyad nahin kiya gaya. Har qisim ki taraqqi, Riffat , Urooj, Khair, Bhalaai, Sa’aadat aur kaamyaabi murad hai. Allah Ta’ala jis shakhs kay baaray mein yeh faisla farma lay aur jis shakhs ko har qisim ki khair kay liye chun lay, Usay Allah kya deta hai? Koi duniya kay kaaroobaar aur factoriyan nahin deta aur na hi duniya ki technologi ki mahaarat deta hai balkeh Allah Ta’ala us ko Deen ki samajh aur Deen ka Ilm ataa farma deta hai. Yeh to aik zahiri mafhoom hai keh Allah Rab-ul-Izzat jis kay saath bhalai ka faisla farma lay, Usay Deen ki samajh day deta hai. Hafiz-Ibn-e-Hajar رحمہ الله nay is ka Mafhoom-e-Mukhalif yeh zikar kiya hai keh Allah Ta’ala jis kay saath bhalai ka faisla na farmaye usay Deen ki samajh nahin deta. Y’ani yeh is Hadees ka Mafhoom-e-Mukhalif hai. Aur yeh mafhoom bilkul durust aur waazeh hai. Salaf-e-Saliheen Nabi (صلی اللہ علیہ وسلم) ki nusoos (Ahadees-e-Mubarikah ki ibarton) say Mafhoom-e-Zahir aur Mafhoom-e-Mukhalif liya kartay thay. Jesay Ibn-e-Mas’ood رَضِيَ اللهُ عَنْهُ ka farmaan hai: Aik baat Nabi علیہ السلام nay farmaai hai, Doosri baat mein kehta hoon. Nabi علیہ السلام nay farmaya hai: Jo shakhs shirk karta huwa maray woh dozakh mein jaye ga. Yeh to Nabi علیہ السلام kay farmaan ka zahiri mafhoom hai. Aur mein kehta hoon keh is say yeh saabit hota hai keh jo is haal mein maray keh woh shirk na karta ho woh jannat mein jaye ga,Y’ani tauheed aik aisi cheez hai jo Dukhool-e-Jannat ka aik mu’akkad sabab hai. Jo tauheed par maray ga woh jannat mein yaqeenan jaye ga. Kiunkeh Nabi علیہ السلام nay farmaya: Jo Allah kay saath “Nid” aur shareek muqarrar karay ga woh jannat mein daakhil nahin ho sakta to jo muqarrar nahin karay ga woh yaqeenan jannat mein jaye ga. Yeh Mafhoom-e-Mukhalif hai. To is Hadees ka Maana-e-Zahir kya hai? Keh Allah Ta’ala jis kay saath bhalai ka faisla farma lay usay Deen ka Ilm deta hai. Mafhoom-e-Mukhalif kya huwa keh Allah Ta’ala jis ko Deen ka Ilm aur Deen ki faqahat na day to Allah Ta’ala nay us kay saath bhalai ka faisla nahin farmaya, Khuwa dunyawi a’itbaar say woh kitna ooncha ho, Us kay paas uhday hon, Mulazim hon aur kitni taraqqi kar jaye, Woh kitnay Urooj par ho, Riffat par ho, Us kay paas duniya ki san’atein aur hirfatein hon lekin is ka saaf maana yeh hai keh agar Deen ka Ilm aur Deen ki faqahat nahin hai to Allah Ta’ala ka us kay saath bhalai ka iradah nahin hai. Is ki wajah kya hai? Yeh sab say aham nukta hai keh kisi shakhs ko Ilm ataa farmana Allah Ta’ala ki taraf say us kay haq mein sab say badi bhalai hai. Is ki kya wajah hai? Imam Bukhari رحمہ الله ne aik baab qaim kiya hai. Aur us baab ki aik illat bayan ki hai. Farmatay hain kay بَابُ الْعِلْمِ قَبْلَ الْقَوْلِ وَالْعَمَلِ لِقَوْلِ اللَّهِ تَعَالَى: فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا الله (Muhammad: 19) Baab yeh hai keh Ilm pehlay hai qaul say bhi aur amal say bhi. Koi bhi qaul ho, Zabaan say kuch bhi aap nay kehna ho aur koi bhi amal aap nay karna ho un sab say pehlay aik cheez hai aur woh Ilm hai. Kiunkeh Allah paak nay farmaya keh فَاعْلَمْ Jaan lo! أَنَّهُ لَا إِلَهَ إِلَّا الله keh koi mabood nahin sirf aik Allah hai. Y’ani tauheed bhi m’arifat aur Ilm par qaim hai. Agar m’arifat na ho, Ilm na ho to aap yeh kesay aqeedah rakhen gay keh Allah aik hai. Is ki m’arifat chahiye, Is ka Ilm chahiye. To goya aqeedah ho, Amal ho, Qaul ho, Zabaan say kuch kehna ho, Kuch karna ho is sab ki bunyaad Ilm hai. Sufiyan Bin Uyainah رحمہ الله is Aayat-e-Karima say Ilm ki fazeelat par istidlaal kiya kartay thay. Aayat ka maana yeh hai keh Ilm har cheez say muqaddam hai. Balkeh har cheez Ilm par qaim hai. Ab yahan teen manahij hain, Surah-e-Fatiha in teenon ko bayan kar rahi hai. Do manhaj Khilaaf-e-Shariy’at hain. Aisay Khilaaf-e-Shariy’at hain keh aik manhaj ko Allah Ta’ala nay Mustahiq-e-Ghazab qarar diya aur doosray manhaj ko mutalqan gumraahi kaha. Aur teesrey ko haq, Sidq, Noor aur jannat ka program qarar diya. اهْدِنَا الصراط الْمُسْتَقِيمَ Aap dua kartay hain keh ya Allah! Hamein Siraat-e-Mustaqeem ki hidayat day. Siraat-e-Mustaqeem kya hai? Kin logon ka hai? Farmaya keh صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِينَ (Al Faatiha: 7) Un logon ka raasta jin par tera inaam huwa. Un ka raasta nahin jin par tera ghazab nazil huwa, Teri phitkaarein, Ghussa aur narazi utri, Un ka raasta nahin. Aur na hi gumrahon ka raasta. Yahan teen raastay saamnay aatay hain: Aik hai inaam yafta logon ka raasta, Sabeel-e-Inaam. Woh raasta jis par chalnay say Allah Ta’ala ka inaam, Rahmat, Ajar aur sawab haasil hota hai. Doosra woh raasta jis par chalnay say Allah ka ghazab nazil hota hai. Allah Ta’ala ki phitkaarein utarti hain. Aur teesra woh raasta jis par chalna gumraahi hai. Zalaalat aur haq say doori hai. Jo sarasar Jahannam ka tareeq hai. Yeh teen raastay hain. Rasoolullah (صلی اللہ علیہ وسلم) ka farmaan hai keh غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ ka misdaaq Yahoodi hain. Nissan yeh baat saabit hai keh jin logon par Allah ka ghazab utra woh Yahoodi hain. Yeh raasta Yahoodiyon ka hai. Aur الضَّالِينَ ka misdaaq Eesaai hain. Yahood ka manhaj kya tha keh un kay paas Ilm tha, M’arifat thi lekin us Ilm kay liye qabool nahin tha, Amal nahin tha. Aur Nasaara ka manhaj kya tha? Un kay paas amal tha, Amal ki hirs thi, Jidd-o-Jahad thi, Amal karna chahtay thay lekin un kay amal ki asaas Ilm nahin tha. Apni khuwaishaat, Apni pasand, Apna melaan tabiyat hi un ka asaas tha keh jo cheez ham ko bhaati ho, Achi lagti ho woh kartay jaaw. Us ko apnatay jaaw. Yeh Manhaj-e-Nasaara hai. Allah Ta’ala nay maseeh Yahood ko apnay ghazab aur phitkaar ka mustahiq qarar diya aur Manhaj-e-Nasaara ko gumraahi aur zalaalat kaha hai. Y’ani Ilm ho aur amal na ho yeh Yahoodiyat hai aur amal ho aur is ki asaas woh Ilm na ho jo Ilm Allah ka Noor hai, Jo Allah nay utaara, Allah ki wahi, Kitaab-o-Sunnat, Qur’an-o-Hadees to yeh Manhaj-e-Nasaara hai. Jo Manhaj-e-Yahood ko apnaye ga woh din raat Allah ki la’anat, Us ki phitkaar aur us kay ghazab ka mustahiq banay ga. Aur jo Manhaj-e-Nasaara ko apnaye ga woh gumraahi ka shikaar hai. Manhaj-e-Haq kya hai? صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ Un logon ka raasta jin par tera inaam huwa. Inaam kin par huwa? الْقُرْآنُ يُفَسِّرُ بَعْضُهُ بعضا Qur’an nay is ki khud tafseer kardi. Allah nay khud wazahat farma di keh Allah ka inaam kin par utra . Farmaya keh مَنْ يُطِعِ اللهَ وَالرَّسُولَ فَأُولَئكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِينَ وَالصَّدِيقِينَ وَالشُّهَدَاءِ وَالصَّلِحِينَ (Al Nisaa: 69) keh inaam utra Anbiya par, Siddiqeen par, Shuhada par aur saliheen par. Yeh log hain منعم عَلَيْهِمْ Jin par Allah ka inaam utra . Inaam kiun utra ? Is ki aik hi asaas hai. Aur woh asaas kya hai? مَنْ يُطِع اللهَ وَالرَّسُولَ To Allah aur us kay Rasool ki itaa’at karay, Y’ani inaam yaafta log inaam kay mustahiq kiun banay? Keh unhon nay Allah aur us kay Rasool ki itaa’at ki. Ab itaa’at mein donon baatein hain. Jo cheezein Yahood-o-Nasaara kay manhaj mein nahin hain woh donon lafz itaa’at mein hain. Allah aur us kay Rasool ki itaa’at Ilm par qaim hai. Aur itaa’at karna amal hai, Y’ani itaa’at mein Ilm-e-Naf’e bhi hai aur Amal-e-Saleh bhi hai. Allah aur us kay Rasool ki yeh itaa’at kon karay ga? Jis ko Allah aur us kay Rasool kay ahkaam ka Ilm hoga. Jis ko Kitaab-o-Sunnat ki m’arifat ho, Wahi itaa’at karay ga. To itaa’at Ilm bhi aur amal bhi. Jo is Ilm-e-Naf’e ko apnaye ga aur bilkul us kay mutabiq us ka amal hoga to yeh manhaj un logon ka hai jo din raat Allah kay inaam, Us ki rahmaton, Us ki mahabbaton kay mustahiq bantay hain. Imam Bukhari رحمہ الله nay jo yeh baab qaim kiya: الْعِلْمُ قَبْلَ الْقَوْلِ وَالْعَمَلِ keh qaul aur amal say pehlay Ilm hai. Is ka maana yeh hai keh koi baat karna chaho us ko Ilm-e-Naf’e ki meezaan par tol lo keh yeh baat karni chahiye ya nahin. Koi bhi baat ho, Koi bhi guftugu ho. Usay Ilm-e-Naf’e ki meezaan par to lo. Aur koi bhi amal karna chaho to us amal ko bhi Ilm-e-Naf’e ki meezaan par parkho. Achi tarah tolo aur parkho. Agar Ilm-e-Naf’e ki asaas nahin hogi aur amal kartay jaaw gay to yeh Manhaj-e-Nasaara hai. Dekhein shariy’at nay khud Ilm ki taqseem kardi. Nabi علیہ السلام ki Ahadees say yeh saabit hota hai keh Ilm ki do qismrin hain. Nabi علیہ السلام ki aik dua hai: اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَّافِعًا Aey Allah! Mein tujh say Ilm-e-Naf’e ka sawal karta hoon. (Ibn-e-Maajah: 925) Nabi (صلی اللہ علیہ وسلم) ki dua hai jis say yeh saabit huwa keh aik Ilm-e-Naf’e hota hai. Naffa denay wala aur faaidah denay wala. Nabi علیہ السلام ki aik aur dua hai: اللهمَّ إِنِّي أعُوذُ بِكَ مِنْ عِلْمٍ لَّا يَنْفَعُ Aey Allah! Mein aisay Ilm say teri panah chahta hoon jo naf’e nah ho. (Sahih Ibn-e-Hibban: 2440) In donon Hadeeson say saabit huwa keh khud Nabi (صلی اللہ علیہ وسلم) farma rahay hain keh Ilm ki do qismein hain: Aik hai Ilm-e-Naf’e aur aik hai Ilm-e-Ghair naf’e. Aik Ilm woh hai jo nafa denay wala hai, Doosra woh jo nafa denay wala nahin, Jo nuqsaan denay wala hai. Yeh taqseem khud Allah kay paighambar nay farmaai. Ab Ilm-e-Naf’e kya hai? Pehlay yeh baat samjhen keh shariy’at ki nigaahon mein naffa kya hai? Kya duniya ki kaamyaabi ho, Duniya ki hirs ho, Duniya ki doulat ho, Bandah samaitta jaye, Duniya mein taraqqi karta jaye, Kya yeh naffa hai? Y’ani shariy’at is ko naffa maanti hai? Is ko khair maanti hai? Shariy’at nay to duniya ko mata’a kaha hai. Imam Asm’ii Lughat kay baday imam guzray hain. Jab unhon nay Allah Ta’ala ka yeh farmaan padha keh aakhirat kay muqaabilay mein duniya aik mata’a hai to unhon nay socha keh yeh mata’a kya ho sakta hai, Y’ani yeh ghaatay ka soda, Aik mamooli samaan, Yeh maana jachta nahin hai taakeh aakhirat kay muqaabilay mein Allah Ta’ala ki jo mansha hai keh duniya ki khissat aur duniya ki kam hesiyat woh achay tareeqay say saamnay aaye. To yeh sedhay saadhey maana say poori nahin hoti. Yaqeenan mata’a ka koi aisa maana hai jo duniya ki khissat ko aur us ki najasat ko waazeh karay. To maana un ko sujhai na diya, Chunacha unhon nay socha keh dihaton ki zabaan ab tak khalis hai. Kisi dihaat mein jaawon ho sakta hai mujhay mata’a ka maana kisi dihaati say kisi budhay say mil jaye keh purani lughat mein mata’a ka istemaal kahan hota hai. Aik dihaat mein chalay gaye to chunkeh niyyat khalis thi, Neek thi, Allah nay foran kaamyaabi day di. Aik aurat apni beti ko awaaz deti hai keh يا بنيتي ! هَاتِ الْمَتاعَ Beti! Mata’a lay kar aaw. Wahan par ruk gaye keh maqsad Allah nay poora kar diya. Ab dekhon beti kya laati hai. To beti kya laai? Woh kapda jo aurat Bawaqt-e-Zaroorat apnay ayyam mein istemaal karti hai, Woh kapda lay kar aai. Yeh hai Mata’a . Allah paak nay farmaya keh duniya baa Muqaabila-e-Aakhirat mata’a hai. Is ki yeh hesiyat hai. Ab is duniya ki taraqqi aur duniya ki kaamyaabi agar haasil ho to kya shariy’at isay kaamyaabi maanti hai? Naffa maanti hai? Shariy’at to kehti hai: فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ (Aal-e-Imraan: 185) Hamari fahrist mein kamyaab woh hai jisay Jahannam say bacha kar jannat mein daakhil kar diya jaye. Jis kay paas khazanay hon, Doulatein hon woh kamyaab nahin. Doulatein to qaroon kay paas bhi theen. Itni doulatein theen keh us ki chabiyan oonton ki aik jamaa’at utha paati thi. Lekin zameen mein dhansaya ja raha hai. Yeh duniya ki kaamiyabiyaan aur taraqqiyaan isay Allah ki pakad say bacha na sakein. To phir taqabool karo keh shariy’at duniya ki taraqqi ko naf’e samajhti hai ya aakhirat ki kaamyaabi ko? Qur’an ka yeh maqaam waazeh hai keh kaamyaab to woh hai jis say Allah Jahannam say bacha lay aur jannat mein daakhil kar day. Ameer-ul-Momineen Ali رَضِيَ اللهُ عَنْهُ eid kay din rookhi sookhi roti kha rahay thay. Kisi nay kaha: Aaj to eid ka din hai. Aur aksar log gulchaday udaa rahay hain aur aap rookhi roti kha rahay hain. Farmaya:
لَيْسَ الْعِيدُ لِمَنْ رَّكِبَ الْمَطَايَا وَ إِنَّمَا الْعِيدُ لِمَنْ تَرَكَ الْخَطَايَا
لَيْسَ الْعِيدُ لِمَنْ لَبِسَ الْجَدِيدَ وَ إِنَّمَا الْعِيدُ لِمَنْ خَافَ الْوَعِيدَ
Eid us ki nahin jo aala gaadiyon aur khubsoorat jaanwaron par sawaari karay, Eid to us ki hai jo Ma’aasi-o-Khataya ko tark kar day, Eid us ki nahin jo naye kapday pehn lay, Eid us ki hai jis kay dil mein Allah ki wayeed ka khauf paiwist ho jaye. Jo Ramzaan mein aisi tarbiyat kar lay keh Allah ki wayeedein, Allah kay azaab, Allah ka khauf us kay dil mein beth jaye aur ghar kar jaye, Eid to us ki hai jo tauba kar lay. Tauba-e-Nasooh kar lay, Sachi tauba kar lay. To shariy’at in zahiri umoor ko kaamyaabi nahin maanti. Shariy’at ukharwi kaamyaabi ko kaamyaabi maanti hai. Aur yeh sahaba ki tarbiyat hai. Yeh sahaba ka faham hai. Rasoolullah (صلی اللہ علیہ وسلم) nay isi asaas par sahaba ki tarbiyat ki. Aik dafa ja rahay thay, Aik qoum ki kachragaah par jahan woh apnay kachray phenkhtay thay aik murda bakri Allah kay paighambar nay dekhi jis say t’affun phoot raha tha. Aik murabbi aur musleh chahta hai keh apnay shagirdon ki, Apnay saathiyon ki tarbiyat ka koi mouqa haath say na choday. Jab woh bakri Allah kay paighambar nay dekhi to us bakri kay talluq say aap nay sahaba ki tarbiyat karna chahi, Chunacha kaainaat ka sardar us kachragaah par khada hai aur aap ka mubarak haath us bakri kay kaan par hai aur aap poochtay hain keh أَيُّكُمْ يُحِبُّ أَنَّ هَذَا لَهُ بِدِرْهَم Tum mein say kon hai jo yeh bakri aik dirham mein khareed lay? Sahaba nay kaha keh ya Rasoolullah! Yeh murdaar hai, Mut’affan hai, Isay to koi dekhna gawara nahin karay ga che jaikeh khareeday aur khareed kar ghar lay jaye. Isay kon khareeday ga? To Rasoolullah (صلی اللہ علیہ وسلم) nay irshad farmaya: فواللَّهِ للدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ هَذَا عَلَيْكُمْ (Muslim: 2957) keh tumharay nazdeek jo qeemat is bakri ki hai keh tum is ko dekhna gawara nahin kartay, Duniya Allah kay nazdeek is say bhi raddi hai. Is say bhi gai guzri aur halki hai. Is liye farmaya keh duniya ki qeemat Allah kay nazdeek agar aik machar kay par kay barabar hoti, Machar nahin machar kay par kay barabar to Allah Ta’ala kisi be imaan ko, Kisi kaafir ya mushrik ko paani ka aik qatrah bhi na deta. Allah nay khazanay day diye. Koi Qadar-o-Qeemat nahin in ki. To Nabi علیہ السلام ki dua hai keh ya Allah! Mujhay Ilm-e-Naf’e ataa farma aur aisay Ilm say teri panah jo naf’e na ho. To naffa ka pehlay tayyun karo keh naffa duniya ki kaamyaabi ka naam hai ya aakhirat ki kaamyaabi ka naam hai. Shariy’at yahi kehti hai keh naffa yahi hai keh Allah Ta’ala Amal-e-Saleh ki taufeeq day day, Aakhirat ki kaamyaabi ataa farma day, Jahhanum say bacha lay. Apni rahmaton ka mustahiq qarar day day. Jis shakhs ko yeh haasil ho jaye woh naffa mein hai. Baqi duniya ki kaamyaabi yeh chand dinon ki raahat ka samaan hai. Yeh kaamyaabi ba’az auqaat khair par muntaj ho sakti hai, Lekin aksar is ka nateeja nakaami, Namuraadi balkeh barbaadi hai. Is liye sahaba duniya kay khuwaishmand nahin thay. Allah paak nay farmaya مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا (Aal-e-Imraan: 152) keh tum mein say kuch log duniya kay khuwaishmand hain. Is aayat ki tafseer mein Ibn-e-Mas’ood رَضِيَ اللهُ عَنْهُ ka aik ajeeb qaul hai keh mera yeh aqeedah tha keh Islam laanay kay baad duniya ki hirs aa hi nahin sakti. Talab hogi to aakhirat ki hogi. Aur chunkeh Allah paak nay farmaya keh tum mein say kuch log duniya ki hirs rakhtay hain, Un kay andar duniya ki khuwaish hai. Farmatay hain keh is aayat kay nuzool kay baad mujhay yeh maanna pada keh kuch duniya kay harees bhi hain. Warna is say pehlay mera yeh aqeedah tha aur mein yeh samajhta tha keh musalmaan duniya ka harees nahin ho sakta. To phir bhai! Naffa jis ko shariy’at naffa maanti hai who duniya ka nahin woh aakhirat ka hai. Ab jo Allah kay Nabi (صلی اللہ علیہ وسلم) Ilm-e-Naf’e ka sawal kartay keh ya Allah! Mujhay Ilm-e-Naf’e ataa farma day, Yeh konsa Ilm hai? Yeh woh Ilm hai jis ka faaidah ma’aad mein hai. Yeh woh Ilm hai jo buland darjaat kay husool ka baa’is hai, Jis say jannat milti hai, Jis par amal kar kay kaamyaabi milti hai, Jahannam say bachaaw, Jannat ka husool, Allah ki rahmat aur mahabbat haasil hoti hai. Yeh woh Ilm hai jo insaan ko duniya mein taraqqi say hamkinaar karta hai. Duniya kay mansab miltay hain, Duniya kay uhday mlitay hain, Doulat ki bohtat aur maal ki kasrat haasil hoti hai. To ab Ilm-e-Naf’e kya hai? Yeh baat tay ho gai keh duniya ki kaamyaabi, Duniya ka naffa isay shariy’at naffa nahin maanti. Naffa to aakhirat ki kaamyaabi hai. To phir woh Ilm Ilm-e-Naf’e hai jis ka faaidah aakhirat mein ho.
Jis Ilm ka mafaad duniya ki kasrat hai woh Ilm Ilm-e-Naf’e nahin. Ab Nabi علیہ السلام Ilm-e-Naf’e ka sawal kartay hain keh ya Allah! Mujhay Ilm-e-Naf’e ataa farma. Saabit yeh huwa keh yeh Ilm-e-Naf’e do cheezon ka naam hai. Aik Ilm doosra us par amal. Agar Ilm aa jaye amal na ho yeh Yahoodiyat hai, غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ Un ko ma’rifat thi, Ilm tha. وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ (Al Namal: 14) Allah paak farmata hai keh un kay dilon mein m’arifat thi, Yaqeen tha, Sha’oor tha, Lekin zabanon say inkaar kartay thay, Maantay nahin thay, Qabool nahin tha, Amal nahin tha. agar Ilm ho amal na ho to yeh Yahoodiyat hai. Balkeh yeh insaan Allah kay ghazab ka nishana banay ga, Kiun? Is liye keh aik jaahil jaanta nahin aur aik aalim jaanta hai. Jannay ka maana yeh keh us kay Ilm ki hujjat us par qaim ho chuki hai. Imam Ibn-e-Qaim رحمہ الله nay kuch tabqaat qaim kiye, Is tabqay ko sab say khatarnaak qarar diya. Kuch log Ilm haasil nahin kartay, Amal bhi nahin kartay. Kuch Ilm haasil nahin kartay, Apni khuwaishaat kay mutabiq amal kartay hain aur kuch log Ilm haasil kartay hain magar amal nahin kartay, Sab say khatarnaak yeh log hain. Jinhon nay Ilm haasil kiya aur apnay upar Ilm ki hujjat qaim kar li lekin amal nahin hai. To aisa Ilm Ilm-e-Naf’e nahin hai. Aisa insaan jo apnay zehen mein Ilm uthaye phir raha hai, Allah paak nay farmaya: Us ki misaal us gadhay ki si hai jis ki pusht par kitaaben laadi hain. (Al Jumuah: 5) Kitaabon ka zakheera kisi gadhay ki pusht par laad do, Woh kitaabein uthaye huway ja raha hai. Us gadhay ko us mein say kisi aik kitaab kay kisi aik haraf ka koi faaidah nahin. Aik bojh ko uthaye phir raha hai. Is tarah aik aalim ya aik mutallim Ilm haasil karta hai, Us ka zehen Ilm say bhara huwa hai. Agar amal nahin hai to us gadhay ki maand hai jo apnay dimagh par, Apnay wujood par us Ilm ka aik bojh uthaye phir raha hai. Jidd-o-Jahad ki us nay, Ghar baar choda, Mehnat ki, Ilm haasil kiya, Amal nahin. Agar Aalim-e-Rabbani ho to us ki badi shaan hai. Badi Azmat hai. Allah-u-Akbar. Itni azmat keh duniya ki har bhalai is azmat pay qurbaan. Ibn-e-Muneer jinhon nay Tarajim-ul-Bukhari y’ani Abwab-e-Sahih-ul-Bukhari likhay. Unhon nay Imam Bukhari kay aik tarjumay (Baab) say, Us tarjumay mein aik Hadees hai, Us say Ulamaa ki shaan bayan ki. Aur mein samajhta hoon keh woh shaan ham jesay talaba kay liye kaafi hai. Woh shaan hamara sarmaya aur hamara fakhar hai. Baab qaim kiya: بابُ فَضْلِ الْعِلْمِ Imam Bukhari nay yeh baab do dafa qaim kiya. Kuch log samajhtay hain yeh takraar hai. Yeh takraar nahin hai. Donon kay alag maana hain. Jo pehla baab Fazal-ul-Ilm hai. (Jo aik number par hai) woh fazal fazeelat say hai. Ilm ki fazeelat. Aur jo doosra baab hai: Baab Fazal-ul-Ilm (Jo baais number par hai), Woh fazal maana zaaid shay hai. Fuzla, Y’ani zaaid shay, Bachi huwi cheez. Is kay tahat jo Hadees zikar ki hai woh Allah kay Nabi (صلی اللہ علیہ وسلم) ka aik khawab hai. Aap (صلی اللہ علیہ وسلم) nay Fajar ki Namaz padhaai aur Namaz kay baad aap nay apna aik khawab bayan kiya keh mein nay khawab dekha, أُتِيتُ بِقَدَحِ Mujhay doodh ka piyala paish kiya gaya. فَشَرِبْتُ Mein nay doodh piya hatta keh seraab ho gaya. Mujhay kaha gaya keh aur piyo, Mein nay aur piya. Itna piya keh حتي إِنِّي لَأَرَي الرِّيَّ يَخْرُجُ فِي أَظْفَارِي Hatta keh mein nay dekha kay serabi meray nakhoonon tak aa gai. Aik to serabi pait tak hoti hai lekin mein nay itna doodh piya keh seraabi badhtay badhtay nakhoonon tak pohanch gai. Haath aur paoon kay nakhoonon tak. Aur kaafi doodh baqi bach gaya, Meray paas aik shakhsiyat bethi huwi thi, Woh doodh mein nay us ko paish kardiya. Yeh doodh tum piyo. Yeh shakhsiyat Ameer-ul-Momineen Umar Bin Khattaab رَضِيَ اللهُ عَنْهُ thay. Woh baqiya doodh mein nay Umar ko day diya. Unhon nay piya phir aankh khul gai. Sahaba nay poocha: فَمَا أَوَّلَتَهُ يَا رَسُولَ اللهِ؟ Ya Rasoolullah! Aap nay is ki tabeer kya ki? To Rasoolullah (صلی اللہ علیہ وسلم) nay irshad farmaya: العلم (Bukhari: 82) is khwab mein doodh say murad ilm hai. Jo doodh mein nay piya aur baqiya Umar ko diya to yahan doodh say murad ilm hai. Ab aksar ulama is Hadees say jo nuqta samajhtay hain woh Umar رَضِيَ اللهُ عَنْهُ ki shaan hai. Baat durust hai. Yeh Hadees janab Umar Bin Khattaab رَضِيَ اللهُ عَنْهُ kay manaqib mein shaamil hai. Lekin is say bhi pehlay yeh Hadees ilm aur ulama ki shaan hai. Meray bhai! Agar aap ka irtikaz (Jamaaw aur thehraaw) us ilm par qaim ho jo Allah kay Nabi ka ilm hai, Qur’an-o-Hadees. Agar us ilm par aap ka irtakaz hai, Yeh chunkeh chunancha, Dayein bayein aur yeh fiqah ki moshgafiyan aur yeh Falsafah-e-Yoonani aur phir yeh aur rahein jo aaj Ilm-e-Sahih kay Noor mein shaamil ki jati hain, Agar yeh na hon, Tumhara irtikaz agar us khalis ilm par ho jo Mishkaat-e-Nubuwwat say bar aamad huwa. To goya aap us piyaalay say doodh pee rahay hain jis piyaalay say Allah kay paighambar nay piya. Aur agar isi ilm par irtikaz aur iktifa ho to goya aap kay hont usi maqaam par chaspan aur lagay huway hain jahan Allah kay paighambar kay hont lagay. وَنَاهِيكَ بِذلِكَ (Fath-ul-Bari: 1/237) Ibn-e-Muneer kay alfaaz hain keh yeh fazal hamaray liye kaafi hai aur humein kuch nahin chahiye. Bas shart yeh hai keh in ulama aur talaba ki Subah-o-Shaam قال اللہ aur قال الرسول kay saaye mein guzray. Yeh Manhaj-e-Khalis hai. Bihamdullilah aaj is kay paasban Madaris-e-Ahal-e-Hadees hain. Yeh salafi Madaris hain. Baqi Madaris mein yeh cheez bilkul na paid aur mafqood hai. Wahan irtikaz Ilm-e-Nubuwwat par nahin hai. Wahan to cheh cheh saal falsafah aur Ilm-e-Kalaam padhaya jata hai. Jis ka Maana-o-Maqsood Allah kay paighambar kay Ilm mein tashkeek peda karna hai. Yeh Madaris sahih asaas par qaim nahin hain. Yeh Madaris Kitaab-o-Sunnat kay inkaar par qaim hain kiunkeh inki asaas aqal hai. Hamaray Madrasay ki asaas woh Ilm hai jo Allah kay paighambar say muntaqil huwa. Ham samajhtay hain keh yeh insaani aqal wahan pohanch kar khatam ho jati hai jahan say Allah ki wahi shuru hoti hai. Lekin baqi log, Un kay Madaris un kay marakiz baday khatarnaak aur baday muzi hain. Woh to Inkaar-e-Shariy’at par muntaj hain. Aik misaal aap ko deta hoon. Woh shara’i nusoos jo is cheez ko waazeh karti hain keh Allah Rab-ul-Izzat nay Bani Aadam ki roohon ko pehlay peda kar diya. Aap jantay hain is par Qur’ani ayaat bhi hain aur Allah kay paighambar (صلی اللہ علیہ وسلم) ki Ahadees bhi. Balkeh jo Allah nay ehad liya: أَلَسْتُ بِرَبِّكُمْ Woh insaanon ki arwah say liya. Phir jesay yeh insaan peda hotay gaye woh roohein un kay badan mein muntaqil hoti gain. Falsafah-e-Yunani is ko nahin maanta. Unhon nay khud aik taqseem ki keh aik cheez hai johar aur aik cheez hai jism aur aik cheez hai arz. Jism woh hai jo ba’az ajzaa say mil kar banay aur johar woh cheez hai jo apnay qadmon par qaim ho aur arz ko utha lay. Aur arz woh hai jis ka wujood na ho aur woh johar par qaim ho. Ab woh kehtay hain aqal yeh kehti hai keh johar kay baghair arz ka wujood mahaal ho. Bhai arz aaye ga to johar mujood hoga jesay cheeni ki mithaas hai. Mithaas aik arz hai. Cheeni ka daana johar hai. Yeh mithaas tab hogi jab yeh daana hoga. Yeh daana us mithaas ko uthata hai. Agar koi cheez kadwi hai to us kadwi cheez ka pehlay wujood hoga. Yeh johar hai aur woh kadhwahat arz hai. Ab yeh kadhwahat kadwi cheez ki muhtaaj hai, Y’ani johar ki muhtaaj hai. Ab woh kehtay hain keh ji is Hadees ko ham kesay maanein keh Allah nay arwah ko pehlay peda kiya keh rooh arz hai. Us ka jism nahin, Us ka wujood nahin. Yeh aik arz hai. Na us ka wazan hai. Na us ka jism hai. Na us ka wujood hai. Aur rooh qaim honay kay liye is jism ki muhtaaj hai. Jism baad mein peda ho raha hai, Arwah pehlay peda ho chuki hain, Is ko ham kesay maanein? Y’ani shariy’at ka faham un kay nazdeek zaati aqal par moqoof aur qaim hai. Aur hairangi ki baat hai keh ahnaaf kay yeh Madaris ab tak is Ilm-e-Kalaam aur falsafa ki sarparasti kar rahay hain. Woh kehtay hain keh Kitaab-o-Sunnat ko us waqt tak padhna najaaiz hai jab tak falsafa na padho, Ilm-e-Kalaam na padho. Balkeh tayyun kiya keh jab tak yeh uloom na padh lo us waqt tak is Ilm-e-khalis kay qareeb na jaaw, Chunacha saat aath saal in uloom ki barish, In ki bohtat aur phir aathween saal poora sihah sitta, deegar kitaabein padhtay jaaw, Padhtay jaaw, Faham ki zaroorat nahin hai, Bas barkat kay liye kaafi hai. Meray bhai! Yeh Ilm-e-khalis say adawat hai. Yeh Ilm-e-Khalis nahin, Yeh Ilm-e-Naf’e nahin. Itni si baat tum nahin samajh saktay keh jo Allah arwah ko peda kar raha hai, Arwah ko peda karnay par Qadir hai woh un arwah ko rakhnay par Qadir nahin? Kehtay hain keh kahan rakhna hai jism to hai nahin. Allah Ta’ala muhtaaj hai kya? Rooh arz hai, Jism ki muhtaaj hai, Allah Ta’ala bhi kisi ka muhtaaj hai? Jis nay arwah ko peda kiya woh in ko rakhnay par Qadir nahin? jaga denay par Qadir nahin? Woh Allah ki qudrat ko insaan ki qudrat par qiyaas kartay hain. Nateeja yeh keh thokren khaatay hain. Shariy’at ka inkaar kartay hain. Yeh bilkul aik zulmat hai, Tareeki hai. Yeh un logon kay Madaris kay manahij ka hissa hai. To meray bhai!Jo Ilm-e-Naf’e hai us ki sarparasti bihamdullilah aaj yeh baday baday salafi Madaris kar rahay hain, Jis kay tarjuman is Ilm-e-Naf’e ko Awam-ul-Naas tak muntaqil kartay hain. To yeh Ilm-e-Naf’e hai. Ilm-e-Naf’e kya hai? Woh Ilm jis ki asaas Kitaab-o-Sunnat hai aur woh Ilm jis par amal ho. Yeh do cheezein agar jama ho jayein to woh Ilm Ilm-e-Naf’e banta hai. To bhai! Yeh donon jahanon ki sa’aadat ki bunyaad hai, یرفع الله الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَت (Al Mujadalah: 11) keh Allah Ta’ala bulandi ataa farmata hai Ahal-e-Imaan ko aur khaas taur par un logon ko jin ko Allah nay Ilm diya. Un kay darjaat Allah buland farmata hai. Un kay liye Riffat, Bulandi aur Urooj hai. Yeh Urooj duniya ka bhi. Duniya mein un ki Izzat aur Riffat. Is ki asaas Rasoolullah (صلی اللہ علیہ وسلم) ka farmaan hai: إِنَّ اللَّهَ يَرْفَعُ بِهَذَا الْكِتَابِ أَقْوَامًا وَيَضَعُ بِهِ آخَرِينَ (Muslim: 817) Allah Ta’ala is kitaab ki barkat say, Is Noor-e-Ilm ki barkat say qoumon ko taraqqi deta hai aur isi kitaab kay zariy’e qoumon ko zaLail bhi karta hai. Maana jo log is ko padhein gay, Is ko haasil karein gay, Is ko apna lein gay un kay liye taraqqi, Riffat aur Urooj hai. Usfaan kay maqaam par Ameer Umar رَضِيَ اللهُ عَنْهُ naf’e say mlitay hain. Yeh Naf’e Bin Abdul Haris رَضِيَ اللهُ عَنْهُ hain, In ko Ameer Umar رَضِيَ اللهُ عَنْهُ nay Makkah ka Ameer banaya tha. Usfan par aa kar yeh un ko milay. Farmaya keh tum yahan kiun? Apnay kaam ka zikar kiya. Farmaya: Tumhein Makkah ka Ameer banaya tha, Apni jaga kis ko Ameer bana kar aaye ho? kaha keh Ibn-e-Abza ko. Woh to ghulaam hai, Tum nay aik ghulaam ko Ameer bana diya? To naf’e nay arz kiya: Woh ghulaam to hai lekin إِنَّهُ قَارِى لِكِتَابِ اللهِ عَزَّوَجَلَّ، وَ إِنَّهُ عَالِمٌ بِالْفَرَائِضِ (Muslim: 817) Us kay paas Allah ki wahi ka Ilm bohat hai. Aur khaas taur par Ilm-e-Meeras ka hafiz hai. Qur’an ka Ilm, Ahadees ka Ilm, In uloom say us ka seena munawwar hai. Is liye mein nay us ghulaam ko apnay baad imarat ka Ahal samjha. Ameer Umar رَضِيَ اللهُ عَنْهُ farmatay hain keh mein nay tumharay Nabi (صلی اللہ علیہ وسلم) say suna tha: Allah Ta’ala is kitaab ki barkat say qoumon ko taraqqi deta hai. Is kitaab say Allah Ta’ala qoumon ko zillat aur tanazzul bhi deta hai. To yeh Ilm donon jahanon ki kaamyaabi ki asaas hai. Duniya ki saadatein is Ilm par qaim hain. Is liye Ameer Umar ka qaul hai keh تفقهوا قَبْلَ أَنْ تُسَوَّدُوا Imam Bukhari is ko mukammal kartay hain وَبَعْدَ أَنْ تُسَوَّدُوا keh Ilm haasil karo qabal is kay keh tum sardar banaye jaaw. Goya agar chahtay ho keh yeh duniya ki sardaariyan, Duniya kay manasib sahih tareeqay say chalein, Ukharwi masooliyat say bach sakein to is say pehlay Ilm haasil karo. Maana yeh keh manasib bhi is Ilm aur fiqah par qaim hain, Is faqahat par qaim hain keh sardar banaye janay say pehlay Ilm haasil karo. Imam Bukhari farmatay hain keh sardar banaye janay kay baad bhi Ilm haasil karo. Yeh nahin keh mansab mil gaya, Ab kaafi hai. Ab talaba kay beech mein kon bethay? Nahin. Ab bhi betho, Ab bhi Ilm haasil karo. Is mein aik lateef ishara hai keh aik shakhs poori zindagi Talab-e-Ilm ka muhtaaj hai. Is liye Aalam-ul-Ummah Muhammad Rasoolullah (صلی اللہ علیہ وسلم) sahih Ilm aur Ziyadti-e-Ilm ki dua kartay thay. Jis say Ilm ki ahmiayat waazeh hoti hai. Aur yeh baat saamnay aati hai keh bandah har haal mein Izaafah-e-Ilm ka muhtaaj hai. Warna Allah kay paighambar say Bada aalim kon ho sakta hai! To koi stage aisa nahin hai keh bandah apnay aap ko Ilm mein kaamil samjhay. Moosa علیہ السلام nay kya farmaya tha? Jab logon nay poocha: Koi aap say bada aalim hai? Farmaya keh nahin. Yeh soch kar keh mein Allah ka Nabi hoon, Allah kay Nabi kay paas Barah-e-Raast Allah kay ahkaam aatay hain. Aur Allah apnay paighambar kay Ilm ki aur us kay faham ki hifazat karta hai. To mujh say bada aalim kon ho sakta hai? Allah paak nay farmaya keh falaan maqaam par aik shakhsiyat bethi hai Khazir علیہ السلام. Jo Ilm us kay paas hai woh tumharay paas nahin hai. Jaaw us kay paas aur jaa kar Ilm haasil karo. Chunacha lamba safar kiya. Taweel qissa hai. (Bukhari: 4725) To har waqt insaan Ilm ka muhtaaj hai aur kisi lamhay woh apnay aap ko Ilm mein kaamil nahin samajh sakta keh mein nay mukammal Ilm haasil kar liya. Allah paak apnay paighambar ko farmata hai: وَقُلْ رَّبِّ زِدْنِي عِلْمًا Yeh maqaam bhi Ilm ki fazeelat ki badi qawi daleel hai keh Allah Ta’ala apnay paighambar ko Ziyadti-e-Ilm ki dua ka hukum day raha hai, Halaankeh nematein bohat si hain: Sehat hai, Jawani hai, Doulat hai. Bohat si nematein hain magar Allah Rab-ul-Izzat kya hukum deta hai keh sirf Izafah-e-Ilm ki dua karo, Y’ani yeh nemat sab say badi hai. To baat thodi si phail gai. Arz yeh karna chaah raha tha keh yeh Ilm, Jo aap nay unwaan qaim kiya, Us mein donon jahanon ki kaamyaabi muzamar hai, Kiun? Mein nay Imam Bukhari ka tarjuma aap kay saamnay paish kiya, Tarjumat-ul-Baab بَابُ الْعِلْمِ قَبْلَ الْقَوْلِ وَالْعَمَلِ keh qaul aur amal say pehlay Ilm hai. Is ka maana yeh hai keh qaul ki sehat aur amal ki sehat bhi Ilm par qaim hai. Agar aik amal ka Ilm sahih na ho to amal Qabil-e-Qabool nahin. Aap kitnay baday ban jayein agar aap ka amal Ilm-e-Khata par qaim hai to aap ka woh amal Qabil-e-Qabool nahin hai. Is kaainaat mein paighambar علیہ السلام kay baad sab say afzal sahaba hain. Rasoolullah (صلی اللہ علیہ وسلم) ka farmaan hai: لَنْ تَمَسَّ النَّارُ مُسْلِمًا (Al Sunnah Li Amr-e-Ibn-e-Al Sahbani, Hadith: 1484) Jis aankh nay mujhay Bahalat-e-Imaan dekh liya us aankh ko Jahannam ki aag nahin chuway gi. Ab sahabi say afzal kon ho sakta hai? Aik sahabi nay Namaz padhi. Namaz padh kar salam phernay kay baad Allah kay paighambar kay paas aaya. Rasoolullah (صلی اللہ علیہ وسلم) nay usay farmaya keh ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ Jaaw phir Namaz padho, Tum nay Namaz nahin padhi, Halaankeh padh chuka hai. Farmaya keh tum nay Namaz nahin padhi. Dubarah padhi. Phir farmaya keh tum nay Namaz nahin padhi. Teesri baar padhi. Phir farmaya keh tum nay Namaz nahin padhi. Teen baar farmaya, Halaankeh sahabi hai. Phir us nay kaha: Ya Rasoolullah! Mujhay sikha dejiye. Jo mein nay padha mujhay yahi maloom hai. Mujhay sikha dejiye. Phir Allah kay paighambar nay sikhaya. Usay poori Namaz maloom thi sirf aik cheez ka Ilm nahin tha aur woh hai Namaz mein aitdaal. Ruku mein jata to kamar seedhi honay say pehlay khada ho jata. Fuqaha nay likha hai keh ruku ka lughwi maana انحناء hai, Jhuk jaana. Aik bandah jhuk gaya to ruku ho gaya. Kya tuk hai is baat ki. kiun, Is baat ka maqsad kya hai? Ab yahan dekho! Nabi علیہ السلام farma rahay hain keh chunkeh tumharay ruku mein aitdaal nahin tha, Tumhari Namaz nahin huwi. Poori Namaz ka inkaar. (Bukhari: 757) Yahan banday ka martaba bhi Paish-e-Nazar nahin hai. Yeh Allah kay paighambar ka sahabi hai. Koi bhi ho. To aap nay jab us ko Namaz kay baaray mein sahih Ilm diya, Phir us nay Namaz padhi us Ilm-e-Sahih kay mutabiq to ab woh Namaz durust ho gai aur Qabil-e-Qabool ho gai. To is say kya saabit huwa? Sahih amal qaim hai sahih Ilm par. Hajj karnay jaaw aur Hajj ka Ilm sahih na ho to sahih Hajj kesay Karein gay, Ab Hajj ki qabooliyat sahih Hajj par qaim hai kiunkeh Rasoolullah (صلی اللہ علیہ وسلم) ka farmaan hai: وَ الْحَج الْمَبْرُورُ لَيْسَ لَهُ جَزَاء إِلَّا الْجَنَّةُ (Bukhari: 1773) keh Hajj-e-Mabroor ka badla sirf jannat hai, Hajj-e-Mabroor kya hai? Hajj-e-Mabroor woh Hajj hai jo Allah kay paighambar ki sunnat kay mutabiq ho. Ab jab tak Hajj kay talluq say Allah kay paighambar ka tareeqa maloom na ho, Us waqt tak sahih Hajj kesay hoga? Jab Hajj sahih nahin hoga to Qabil-e-Qabool kesay hoga? Jab Qabil-e-Qabool nahin hoga to phir woh sa’aadatein aur fazeelatein jo Hajj par qaim hainWoh kesay haasil hongi. Rasoolullah (صلی اللہ علیہ وسلم) ka farmaan hai: Jo shakhs sahih Hajj kar kay loutay woh aisay loutta hai jesa us din tha jis din us ko us ki maa nay janam diya tha. (Sahih Bukhari: 1521) Us din us kay paas koi gunah nahin tha, Jesay us din woh gunaahon say bilkul paak saaf tha, Wesa ban kar loutta hai. Tu wesa kab banay ga? Jab Hajj kay baaray mein us ki m’arifat, Us ka idraak, Us ka Ilm sahih hoga. علی هذا الْقِيَاسِ Umm-ul-Masaail jo hai woh Aqeedah-e-Tauheed hai. Agar tauheed ki m’arifat na ho, Tauheed kesay durust hogi? Jabkeh tauheed mein khalal aa gaya to Allah Ta’ala koi neki qabool nahin karay ga. Is say kya saabit huwa keh m’aarifat aur Ilm yeh asaas hai sahih amal ki sahih aqeeday ki aur sahih nutuq aur sahih guftugu ki. Aik banday ko maloom hai keh zabaan ki badi ahmiayat hai to apni zabaan say woh ghalat bol nahin bol sakta. Aik taraf zina hai, Zina ki badi bhayanak saza hai. Allah kay Nabi (صلی اللہ علیہ وسلم) ko barazakh ka manzar dikhaya gaya keh is ummat kay zaani aisay tandoor mein band hain jis ka pait bada hai aur mun chotta hai. Pait bada is liye keh aisay logon ki tadaad bohat hai. Woh tadaad us ka pait bhar day gi. Aur mun chotta is liye keh us say nikal nahin sakein gay. Itni badi saza, Yeh aik zaani ka anjaam hai. (Bukhari: 7047) Magar paighambar علیہ السلام ka farmaan hai keh sood ka aik luqma درْهَمُ رِبَا أَشَدُّ عِنْدَ اللهِ مِنْ سِتَّةٍ وَثَلَاثِينَ زِنْيَةً Aik dirham sood chattees baar kay zina par bhaari hai. Jisay maloom ho keh zina ki yeh haibat hai woh zina karay ga? Nahin karay ga. Jisay maloom ho keh sood ki yeh haibat hai to woh sood khaye ga? Nahin khaye ga. Aur aagay chalo. Rasoolullah (صلی اللہ علیہ وسلم) ka farmaan hai: إِنَّ أَرْبَى الرِّبَا عِرْضُ الرَّجُلِ الْمُسْلِمِ (Zaeef-ul-Jaame Lil Albani: 2970) Sab say bada sood yeh hai keh koi shakhs apni zabaan say apnay kisi bhai ki Izzat say khelay, Us ki gheebat karay, Us ka nameema karay, Us ki chughli khaaye, Aur koshish karay keh apni zabaan say us ki Izzat ko kharab karay.
Aap shara’i ahkaam ki tarteeb ko dekhein to is Ilm ka kitna faaidah hai. Y’ani aik banday ko agar saari wayeedein maloom hon to woh zina kay qareeb jaye ga? Woh sood khaaye ga? Kisi ki gheebat karay ga? Y’ani gunaahon say taharruz (Bachaaw), Aur yeh jo taqwa aur war’aa hai yeh bhi Ilm-e-Sahih par qaim hai. Jin logon ko is ka Ilm nahin, Jaahil hain, Woh yeh saaray kaam kar rahay hain. Zina bhi kar rahay hain, Sood bhi khaa rahay hain, Soodi kaarobaar bhi kar rahay hain aur gheebatein bhi kartay hain lekin jis shakhs ko shara’i wayeedon ki m’arifat ho, Woh yeh gunah nahin karay ga. الْعِلْمُ قَبْلَ الْقَوْلِ وَالْعَمَلِ keh qaul say pehlay aur har amal say pehlay Ilm hai. Jis kay paas Ilm ki meezaan hogi, Woh apni har guftugu ko, Apnay har bol ko us meezaan par taulay ga. Apnay har amal ko us meezaan par taulay ga. To phir donon jahanon ki behtari kis cheez par qaim hai? Is istiqamat par keh banday ka nutuq aur banday ka amal bilkul durust ho. Us ka aqeedah bilkul durust ho. Al-gharz nutuq ho, Amal ho, Aqeedah ho, Manhaj ho, In tamaam cheezon ki sehat Ilm ki sehat par qaim hai. Goya Ilm aik aisi cheez hai jo donon jahanon ki kaamyaabi ki asaas hai. Donon jahanon ki kaamyaabi is Ilm-e-Naf’e mein muzamar hai. To is Ilm kay saath talluq qaim karein.
Meray saamnay talaba hain. Mein talaba ko naseehat karoon ga keh tumhara Ilm say rabat kesa hona chahiye? Is kay liye bohat si baatein ho sakti hain. Lekin meray Aziz talaba! Sirf aik baat ko pallay say baandhen bas. Allah paak nay irshad farmaya keh يَأَيُّهَا الَّذِينَ آمَنُوا إِنْ تَتَّقُوا اللَّهَ يَجْعَلْ لَكُمْ فَرْقَانَا (Al Anfaal: 29) Aey imaan walo! Agar tum taqwa, Parhaizgaari, War’aa aur Allah ka khauf ikhtiyar karo to Allah tum ko Furqan day day ga. Bas yeh sab say azeem doulat hai. Furqan: الشَّيُْ الَّذِي يُفَرِّقُ بَيْنَ الْحَقِّ وَالْبَاطِلِ، الَّذِي يُفَرِّقُ بَيْنَ الْخَطَأ وَ الصَّوَابِ، الَّذِي يُفَرِّقُ بَيْنَ النَّفْعِ وَالضَّرِّ، الَّذِي يُفَرِّقُ بَيْنَ الْجَنَّةِ وَالنَّارِ Yeh Furqan hai. Allah tum ko Furqan day ga, Kab? Jab tum taqwa ikhtiyar karo gay, To is Ilmi medaan mein tumharay liye jo sab say qawi hathyaar hai woh taqwa hai. Yeh taqwa ikhtiyar kar lo gay to jo Ilm tum ko haasil hoga woh itna mubarak hoga keh woh Furqan banay ga. Haq-o-Baatil mein farq, Naffa-o-Nuqsaan mein farq, Jannat aur Jahannam mein farq, Qabool aur radd mein farq, Maqbool aur mardood mein farq, Sahih aur ghalat mein farq bataye ga. Aur yahi to Ilm ki shaan hai. Yeh Ilm Kasrat-e-Masaail ka naam nahin hai. Imam Maalik farmaya kartay thay: لیس الْعِلْمُ بِكَثْرَةِ الْمَسَائِل Yeh Ilm Kasrat-e-Masaail ka naam nahin hai keh aap falsafiyana moshgafiyan, Mantiq aur janab is qisim kay jo usool aur qawaaid hain un ki bohtat ko Ilm samjhen. Yeh sawal, Us ka yeh jawab, Yeh sawal yeh jawab. Yeh Ilm nahin hai. Ilm, Woh Noor hai keh tum ko aik aisa malka haasil ho jaye, Jo Haq-o-Baatil mein farq karay taakeh haq ko qabool karo aur baatil ko chod do. Khata aur sawab mein farq kar day taakeh sawab ko seenay say laga lo aur khata ko mustarad kardo. Maqbool aur mardood mein farq kar day taakeh maqbool ko ikhtiyar kar lo aur mardood ko chod do. Aur hamein kya chahiye! To aey Aziz talaba! Tumharay Talab-e-Ilm mein sab say qawi hathiyaar taqwa hai. Aur taqwa kya hai? Gunaahon say apnay aap ko bachana. Tumhari zindagi paak saaf ho. Taqwa aur taharat kay aainadaar ban jaaw. Tabhi to Allah paak nay farmaya keh إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَموا (Faatir: 28) keh sahih khashiyat Ulamaa kay dil mein hai. Is ka maana yeh hai keh aalim woh hai jis mein khashiyat ho. Aur agar Ilm kay khazaanay to hon, Khashiyat na ho, Us ka Ilm us ko Allah kay saath marboot na kar sakay, Allah kay saath jod na sakay to woh aalim nahin hai. Phir is ka maana yeh hoga keh Ilm ka bojh to hai lekin yeh maanid us gadhay kay hai jis kay upar kitaabon ka bojh hai. Woh gadha kisi aik kitaab say bhi mustafeed nahin ho sakta.
Aur yahan meray bohat say dost aur ahbaab bahir say aaye hain. Is Talab-e-Ilm kay talluq say un kay liye bhi aik naseehat hai. Pehlay woh meray liye, Phir aap kay liye. Woh naseehat yeh hai keh Ulamaa kay saath talluq jod kar is Ilm-e-Naf’e say aap munsalik hon. Yeh baat yaad rakho keh Talab-e-Ilm ka jo sab say qawi raasta hai, Woh Ulamaa hain. Ulamaa kay paas jaana, Un say simaa karna, Un kay saamnay bethna, Un ki suhbat ikhtiyar karna, Husool-e-Ilm mein yeh sab say qawi tareeq hai. Is ki daleel Allah paak ka farmaan hai. Farmaya keh فَسئَلُوا أَهْلَ الذِّكْرِ إن كُنتُمْ لَا تَعْلَمُونَ (Al Nahal: 43) Jab tumhein kahein kisi cheez ka Ilm na ho to Ahal-e-Zikar say sawal karo. Zikar ka maana hai Qur’an-o-Hadees. Aisay Ulamaa say jin kay seenay Qur’an-o-Hadees kay zewar say araasta hain, Un say sawal karo. Un ki suhbat mein betho, Un say talluq jodo, Un say istifada karo. Yeh Talab-e-Ilm ka sab say mubarak aur qawi raasta hai. Is mein aik marf’oo Hadees bhi hai. Imam Tabrani aur deegar Muhaddiseen nay zikar ki hai. Ibn-e-Hajar رحمہ الله nay is ki sanad ko hasan kaha hai keh إِنَّمَا الْعِلْمُ بِالتَّعَلُّمِ وَالْفِقْهُ بِالتَّفَقُّهِ keh Ilm t’allum say haasil hota hai aur fiqah tafaqquh say aati hai. Yeh Ilm aur faqahat Ulamaa say haasil ki jaye. Yeh marf’oo Hadees hai. Paighambar علیہ السلام ka farmaan hai: تَسْمَعُونَ وَيُسْمَعُ مِنْكُمْ وَيُسْمَعُ مِنَ الدِّينَ يَسْمَعُونَ مِنْكُمْ (Al Mujam-ul-Kabeer Lil Tabarani: 14/394) keh yeh Ilm tum mujh say suntay ho, Tum say aagay log sunein gay, Un say aagay sunein gay aur yeh simaa ka silsila Qayaamat tak qaim rahay ga. To simaa kab hoga? Jab Ulamaa kay paas jaaw gay. Un ki suhbat ikhtiyar karo gay tab yeh simaa hoga. Woh log ghalti par hain jo samajatay hain keh kitaaben lay aaw, Waqt nahin hai hamaray paas. Saara din dewti. Ab raat ko kuch ghantay nikaal kar woh kitaaben padh lein gay aur Ilm haasil ho jaye ga. Meray bhai! Teray paas time kiun nahin? Woh duniya ka amal jo tujhay Ilm-e-Naf’e say aur Ilm-e-Ma’aad say ghaafil kar day to us karobar par la’anat. Nabi علیہ السلام ka farmaan hai keh طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمِ (Al Mustadrak Lil Haakim: 1/132) Yeh Talab-e-Ilm har musalmaan ka fareeza hai. Tum yeh kesay keh saktay ho keh hamaray paas Talab-e-Ilm ka waqt nahin? Kesay yeh keh saktay ho? Meray bhai! Yeh aik badi la’anat hai keh aik shakhs kay paas Ulamaa kay paas jaanay ka aur Talab-e-Ilm ka waqt na ho. Yeh badi nahoosat balkeh aik najasat hai keh time kiun nahin? Tum duniya kay pehlu ko deen kay pehlu par muqaddam kiun samajhtay ho? Yeh shariy’at tumhari tarbiyat karna chahti hai keh yeh duniya to is murda bakri say badtar hai. Is ki khaatir tum yeh samajhtay ho keh tumharay paas Ulamaa kay paas jaanay ka waqt nahin, Chunacha raat ko aik aik ghanta nikaal kar ham kitaaben padh lein. Kitaaben padhnay say kuch haasil nahin hoga. Kitaaben padhnay kay do markazi nuqsaan hain: Aik nuqsaan to yeh keh is mein waqt ka ziy’aa hai. Misaal kay taur par aap nay aik masla maloom karna hai aur aap talaash kar rahay hain, Waraq gardani kar rahay hain, Ghanta guzar gaya, Do ghantay guzar gaye, Chaar ghantay guzar gaye aap ko matloob haasil nahin huwa. Waqt zaya huwa ya nahin? Yahi sawal agar aap kisi Aalim-e-Rabbani kay paas jaakar karein aik minute mein jawab day day ga. To waqt kay ziy’aa say mahfooz ho jaaw gay. Aik taraf aap kehtay hain keh meray paas waqt nahin keh Ulamaa kay paas jaakar sekhoon, Doosri taraf ghanton aap yahan sarf kar saktay hain. Is ka maana yeh nahin keh kitaabon ki koi qeemat nahin, Kitaabon ki qeemat hai lekin Ulamaa kay rabat kay saath kitaabon ki qeemat hai, Ulamaa say rabat kay baghair kitaabon ki koi qeemat nahin. Imam Auzaa’i رحمہ الله baday Muhaddiseen mein say hain, Taab’I hain, Imam Maalik keh Shaikh hain. Woh farmaya kartay thay keh كَانَ هَذَا الْعِلْمُ كَرِيمًا يَتَلَقَّاهُ الرِّجَالُ بيْنَهُمْ حَتَّى دَخَلَ فِي الْكُتُبِ، فَإِذَا دَخلَ فِي الْكُتُبِ دَخَلَ فِيهِ غَيْرُ أَهْلِهِ (Al Madkhal Ilal Sunan-e-Al Kubraa Lil Baihaqi: 2/123, Raqam: 606) keh yeh Ilm bada muhtaram tha. Ilm-e-Hadees bada pakeeza, Bada muhtaram hatta keh yeh Ilm aahista aahista kitaabon mein daakhil ho gaya. Jab kitaabon mein daakhil huwa to in kitaabon kay zariy’e say Ilm mein bohat say na Ahal log daakhil ho gaye. Jab kitaabon mein daakhil huwa to bohat say logon nay kitaaben khareedein, Haasil ki, Khud hi padha, Khud hi samjha, Apnay faham kay mutabiq amal kiya, Fatway diye, Fatwa ghalat bhi to ho sakta hai. Is liye simaa bada babarkat hai. Ulamaa kay paas jaana, Un say simaa karna yeh badi mubarak cheez hai. In Ulamaa ka amal, Taqwa aur war’aa bhi is guftagu kay saath aap kay seenay mein muntaqil hoga. Kitaabon mein yeh shaan nahin hai. Is ki ifadiyat hai lekin yeh ifadiyat Ulamaa kay saath talluq say hai. Aap jaantay hain keh bohat say aisay naam mil saktay hain jinhon nay Madaris ka rukh nahin kiya, Ulamaa say nahin padha balkeh kitaaben lay lein. Library bohat badi hai, Un mein beth gaye aur padhna shuru kar diya. Marzi ka padha, Marzi ka samjha aur mufti ban gaye, In logon kay baday nuqsanaat hain. Yeh ummat kay liye muhlik hain. Ummat kay liye tabahi aur barbaadi ka baa’is hain. To kitaabon ki ifadiyat rabt bil Ulama kay saath hai. Jo Allah Ta’ala ka farmaan hai keh jab tumhein kisi cheez ka Ilm na ho to yeh nahin kaha keh kitaab khareed kar lay aaw aur usay apni tashnagi door karlo, Farmaya: فَسئَلُوا sawal karo. Ahal-e-Zikar say, Ulamaa say sawal karo, Un say poocho, Un say masaail hal karaaw. To yeh aik naseehat hai keh aap Ulamaa say talluq rakhen jis ka taqaza yeh hai keh aap kay dilon mein Ulamaa ki mahabbat aur un ka ahtiram ujaagar ho. Yaad rakho keh yeh tabqa bada Rafi-ul-Qadar tabqa hai. Aik Taalib-e-Ilim honay ki hesiyat say mujh par bhi yeh farz hai keh Ulamaa ka ahtiram karoon. Yeh sab say ooncha tabqa hai. Baraah-e-Raast Allah kay paighambar kay tarkay ka waris. Aur koi waris nahin. Baraah-e-Raast Allah ka mahboob tabqa, Allah paak nay farmaya: رَضِيَ اللهُ عَنْهُمْ وَرَضُوا عَنْهُ Allah un say raazi aur woh Allah say raazi. Ya Allah tu raazi kin say hota hai? Yeh-e-Maqaam Raza kis kay liye? Farmaya kay ذلِكَ لِمَنْ خَشِيَ رَبَّۂ (Al Bayyinah: 8) Yeh un kay liye hai jo Allah say darjaye. Aur Allah say darnay walay kon hain? إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَموا (Faatir: 28) To jin kay dilon mein khashiyat hai un say Allah raazi hai. To Allah ki Raza Ulamaa kay liye hai. Yeh Allah kay paighambar kay waris hain. Allah kay bhi qareeb, Allah kay paighambar kay bhi qareeb. Is Hadees ka misdaaq aap nay dekha keh yeh log woh log hain jo us piyaalay say pi rahay hain jis piyaalay say Allah kay paighambar nay piya. Aur woh cheez pi rahay hain jo Allah kay paighambar nay pi hai aur us maqaam par apnay hont rakhay huway hain jahan Allah kay paighambar kay hont thay. Kitna muhtaram hai yeh tabqa! Kitna mubarak hai yeh tabqa! Isi liye bohat say Ulamaa ka yeh qaul hai, Khaas taur par Muhammad Bin Sereen ka, Farmatay hain: Koi aalim faut ho jaye Islam mein shagaaf pad jata hai, Is shagaaf ko koi cheez pur nahin kar sakti. Sa’eed Bin Jubair رحمہ الله say kisi nay poocha: Logon ki halakat ki nishani kya hai? Qoumein kab barbaad hoti hain? To maqsad yeh tha keh ba’az auqaat zalzala aata hai, Toofaan aata hai, Selaab aata hai, Logon ko lay doobta hai to asal halakat kya hai? Farmaya keh إِذَا مَاتَ عَالِمُهُمْ Jab un ka aalim fout ho jaye. Ulamaa ki qadar, Un ki musahabat un kay Ilm say istifada, Yeh aap kay liye sab say aik qeemti asasa hai. Fitnon kay is daur mein khaas taur par Ilm ki ahmiayat badhti hai, Ulamaa ki ahmiayat badhti hai, In Madaris ko qaim hona chahiye, Ulamaa peda honay chahiye. Apni aulaad ko Talab-e-Ilm kay liye waqf karo. Apni aulaad ko aap science padhhayein, Jadeed technologi say muta’arif karaaein, Us ko mansab mil sakta hai, Duniya ki doulatein mil sakti hain, Karod haa ruppay ka woh maalik ban sakta hai lekin jab aap ki mayyat saamnay ho aur aap kay betay ko aap kay janazay par padhnay kay liye janazay ki dua bhi yaad na ho to la’anat hai us saaray kaarobaar par. Aap nay sikha diya, Padha diya, Doctor bana diya aur technology say muta’arif kara diya. Aaj teri laash padi hai aur teray betay ko tujh par padhnay kay liye dua yaad nahin. Aur teray liye yeh Sarmaya-e-Iftikhar hai keh mera beta doctor hai. Yeh meray muzoo ka doosra rukh hai. Yeh suna hai kay BBC par kuch program nashar huway hain jin mein Ilm-e-Jadeed ka Ilm-e-Deen say, Ilm-e-Nubuwwat say baday ghatiya tareeqay say taqaabul paish kiya gaya hai. Yeh log baday Ahsaas-e-Kamtari mein mubtala hain jin ki soch aur fikar un ki pushton say badi beemaar hai aur intehai ghatiya hain. Mein nay yeh kamal program nahin suna, Sunoonga inshallah. Is liye hamaray is program ka doosra rukh jo hai us ka mauzoo aur pehlu yeh hai keh Ilm-e-Hadees ka aur Ilm-e-Jadeed ka taqaabul. Ilm-e-jadeed duniya mein aur aakhirat mein bhi hamaray liye naf’e hai ya Ilm-e-Deen? Ham sirf aakhirat ki baat nahin kartay, Ham yeh saabit karein gay keh Ilm-e-Deen hi duniya ki islaah ka program hai. Yeh duniya ka Ilm nahin, Ilm-e-Deen hi hai. To yeh bada aham hissa hai. In sha Allah jo aaindah program hoga woh isi muzoo ki takmeel hoga. Us mein in sha Allah yeh saari beemaar soch aur dhoka dahi shariy’at ki roshni mein aap kay saamnay paish ki jaye gi. Abhi isi par iktifa karta hoon, Is dua kay saath keh Allah Ta’ala ham ko Ilm-e-Naf’e aur Amal-e-Saleh par qaim rakhay.
وَأَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ وَ آخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِينَ
Reference:
Book: “KHUTBAT”
“Allamah Fazilatus Shaikh Abdullah Nasir Rahmani Hafizahullahu Ta’aala”