04. Milaad-ul-Nabi (صلی اللہ علیہ وسلم) aur deegar Rasoom-o-Rawaaj
Milaad-ul-Nabi (صلی اللہ علیہ وسلم) aur deegar Rasoom-o-Rawaaj T’aleemaat-e-Nabwiya ki roshni mein aik thqeeqi kaawish
Khutba-e-Masnoona
قُلْ إِن كُنتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ
“Aap keh dejiye: Agar tum Allah say mahabbat kartay ho to meri pairwi karo, Allah tum say mahabbat karay ga aur tumharay gunah bakhsh day ga aur Allah bohat bakhshnay wala, Nihayat raham karnay wala hai.” (Aal-e-Imraan: 31)
Allah Rab-ul-Izzat nay Anbiya-e-Kiraam علیہم السلام ko m’aboos farmaya taakeh hamein Allah Rab-ul-Izzat ka paigham sunayein aur hamari rahnumaai karein. Aur hamein us raastay par chalanay ki koshish karein jo jannat ki taraf jaata hai aur hamein Jahannam say bachayein.
❁ Bas’at-e-Anbiya ka maqsad Itaa’at-e-Anbiya hai
To yeh sab baatein kab haasil hon gi? Jab ham apnay Nabi ki ittibaa karein gay. Allah Rab-ul-Izzat kisi qoum ki taraf kisi Nabi ko m’aboos kiun karta hai? Taakeh us ki itaat ki jaye. Allah Ta’ala ka farmaan hai: وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللهِ Ham nay jitnay bhi Rasool bhejayy un ki b’aisat mein aik hi maqsad kaar farma hai keh un ki itaa’at ki jaye. (Al Nisaa: 64) Aur yeh itaa’at bhi Allah kay izan aur amar say hai. Yeh koi ikhtiyaari ya zauqi maamla nahin hai balkeh yeh Allah ka amar aur izan hai.
Rasoolon ko kiun bheja gaya? Taakeh un ki itaa’at ki jaye. Is liye nahin keh un ki itaa’at na ki jaye. Is liye bheja gaya keh un kay farmaan ko, Un kay amal ko poori duniya par muqaddam qarar diya jaye. Is liye nahin keh kisi aur ki baat ya kisi aur kay f’ail ko Nabi par muqaddam qarar diya jaye. Is liye bheja gaya keh pooray Sharah-e-Saddar aur baseerat kay saath Nabi ki ittibaa ki jaye. Is liye nahin bheja gaya keh un kay Qaul-o-Amal ko khud sakhta taweelon aur khud sakhta qawaaid say taalnay ki koshish ki jaye.
❁ Ittibaa ki haqeeqat
Aaj yeh batana hai keh Nabi (صلی اللہ علیہ وسلم) ki ittibaa ki haqeeqat kya hai? Yeh baat maloom hai keh hamari hidayat Nabi ki ittibaa par qaim hai: وَإِن تُطِيعُوهُ تَهْتَدُوا Agar tum meray paighambar ki itaa’at karo gay to hidayat paaw gay. (Al Noor: 54) Yeh baat maloom hai keh Allah Rab-ul-Izzat ki Raza aur us ki mahabbat ko haasil karnay kay liye sirf Nabi ki ittebaa zaroori hai. قُلْ إِن كُنتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللهُ غَفُورٌ رَّحِيمٌ “Keh dejiye! Agar tum Allah Rab-ul-Izzat ki mahabbat kay talab gaar ho to meri ittibaa karo. Tum say Allah Ta’ala mahabbat karnay lagay ga aur tumharay tamaam gunaahon ko maaf kar day ga. Allah to maaf karnay wala aur raham karnay wala hai.” (Aal-e-Imraan: 31)
Is ittibaa ki haqeeqat yeh hai keh sab say pehlay yeh zaroori hai keh jo amal aap kar rahay hain woh amal Nabi علیہ السلام say saabit ho. Deen ka koi bhi kaam us waqt tak nahin karna jab tak us kaam ka saboot Nabi علیہ السلام say na milay. Aur is kay mutaliq bohat si cheezein hain. Sirf amal kaafi nahin hai balkeh is amal ka agar koi sabab hai to woh sabab bhi Nabi علیہ السلام say saabit hona zaroori hai. Is amal ki koi jins hai to woh jins bhi Nabi علیہ السلام say saabit hona zaroori hai. Is amal ki koi kefiyat hai to woh kefiyat bhi Nabi علیہ السلام say saabit hona zaroori hai. Is amal ki koi miqdaar hai to woh miqdaar bhi Nabi علیہ السلام say saabit hona zaroori hai. Woh amal agar kisi zamanay kay saath maqroon aur mashroot hai to us zamanay ka bhi Nabi علیہ السلام say saabit hona zaroori hai. Is amal ka talluq agar kisi jagah say hai, Kisi makaan say hai to is jagah ka bhi Nabi علیہ السلام say saabit hona zaroori hai. Yeh chay cheezein hain:
(1) Amal ka sabab (2) Amal ki jins (3) Amal ki kefiyat
(4) Amal ki miqdaar (5) Amal ka zamana (6) Amal ki jagah
In tamaam cheezon ka saabit hona zaroori hai tab woh amal Nabi (صلی اللہ علیہ وسلم) ki ittebaa kay daairay mein hoga. Aur agar koi cheez khatam ho jaye, Is ki nafi ho jaye to woh amal qatan masnoon nahin ho sakta.
(1) Pehli cheez amal ka sabab hai. Jo amal aap kar rahay hain agar woh amal kisi sabab kay saath juda huwa hai to lazim hai keh woh sabab Nabi علیہ السلام say saabit ho, Jesay Sooraj ghuroob hota hai to ham Maghrib ki Namaz padhtay hain. Maghrib ki Namaz ka sabab Ghuroob-e-Aftaab hai. Yeh teen farz ham kiun padhtay hain? Yeh amal maqroon hai Ghuroob-e-Aftaab kay saath. Sawal yeh hai keh Ghuroob-e-Aftaab kay saath Namaz ki adaaigi Nabi (صلی اللہ علیہ وسلم) say saabit hai? Ji haan. Tulu-e-Fajar jab hoti hai to aik Namaz ham par farz hoti hai aur woh Fajar ki Namaz hai. Ab Fajar ki Namaz aik amal hai jo keh maqroon hai aik sabab kay saath aur woh sabab hai Tulu-e-Fajar. Aur yeh paighambar علیہ السلام say saabit hai. Lihaza sirf amal ko na dekha jaye, Is amal ka agar koi sabab hai to is ko bhi dekhna zaroori hai. Sattaais Rajab ko log Shab-e-Mairaaj kay naam say raat ko qiyaam kartay hain. Bazahir woh tahajjud ki Namaz hai. Tahhajud ki Namaz mein koi ikhtilaaf nahin hai lekin usay aik sabab say joda jaata hai. Aik sabab say maqroon kiya jata hai aur woh sabab yeh hai keh aaj ki raat Mairaaj ki raat hai. Amal durust hai, Tahajjud ka amal durust hai lekin jis sabab kay saath is ko joda gaya aur maqroon kiya gaya woh sab Nabi علیہ السلام say saabit nahin hai aur zaroori hai keh jis sabab par aap kisi amal ko qaim karein gay to is amal kay saath saath is amal ka sabab bhi paighambar علیہ السلام say saabit ho.
(2) Isi tarah Jins-e-Amal hai. Agar kisi amal ki koi jins hai aur woh amal us jins kay saath poora hota hai to us jins ka bhi Nabi (صلی اللہ علیہ وسلم) say saabit hona zaroori hai. Aap qurbani kartay hain oont ki, Gaaye ki, Bakray ki, Dunbay ki, Yeh saari ajnaas saabit hain, Lihaza qurbani durust hai aur jins bhi saabit aur durust hai. Agar aap yeh hujjat paish karein keh hiran ka gosht lazeez hota hai aur yeh na peed hai aur bohat mehnga milta hai to mein Kasrat-e-Sawab kay liye hiran ki qurbani deta hoon. Woh jaanwar hai lekin yeh jins Allah kay paighambar say saabit nahin hai. Qurbani aap kar lein gay, Zibah kar dein gay lekin yeh jins Nabi (صلی اللہ علیہ وسلم) say saabit nahin hai. Zaroori hai keh amal ki jins bhi paighambar (صلی اللہ علیہ وسلم) say saabit ho. Sadqat-ul-Fitar ki kuch ajnaas hain. Agar aap kahen keh mein zayada ajar kay liye kisi mehngi jins ka ta’yyun karta hoon, Jesay badam hain, Pistay aur chalgozay hain. Aaj kal baday qeemti hain to mein in ajnaas ka sadqa deta hoon. Raqam bohat kharch huwi lekin sawab nahin milay ga. Kiunkeh aap nay amal ko jis jins par qaim kiya hai woh paighambar (صلی اللہ علیہ وسلم) say saabit nahin hai. Zaroori hai keh amal kay talluq say agar koi jins hai to us jins ka paighambar علیہ السلام say saboot ho.
(3) Isi tarah amal ki kefiyat hai. Is amal ki agar koi kefiyat hai to us kefiyat ka bhi paighambar علیہ السلام say saabit hona zaroori hai, Jesay Namaz hai. Is ki aik kefiyat hai. Jo qiyaam say shuru hoti hai, Phir ruku hai, Sajood hain, Tashahhud hai. Agar aap is kefiyat ko makoos kar dein. Tashahhud say shuru karein phir sajood aur ruku aur qiyaam ho, Yeh tarteeb makoos hai. Aur yeh kefiyat paighambar علیہ السلام say saabit nahin hai. Sift-e-Amal mein, Kefiyat-e-Amal mein agar koi amal bhi Nabi علیہ السلام say saabit nahin hai, Woh to amal Allah kay haan Qabil-e-qabool nahin hai. Jesay مسیئ الصلاۃ ki Hadees hai. Us nay paighambar علیہ السلام kay saamnay Namaz padhi. Farmaya: ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ Phir padho! Yeh Namaz nahin huwi. (Bukhari: 757) Us ki Namaz durust thi, Us ki tarteeb bhi durust thi. Qiyaam bhi Sajood, Tashahhud bhi. Tahreem say tasleem tak sab kaam kiye. Aik kaam ki kami reh gai thi aur woh aitdaal aur itminan tha.
Us ki Namaz mein itminan nahin tha, Aitdaal nahin tha. Ruku say uthta aur pooray itminan say qabal sajday mein gir jata. Sajday say uthta to pooray itminan say qabal doosray sajday mein gir jata. Is aitdaal ki kami thi. Piyaaray paighambar (صلی اللہ علیہ وسلم) nay farmaya: Yeh Namaz nahin huwi dubarah padho! To yeh kefiyat ka aik farq tha. Saabit yeh huwa keh yeh kefiyat bhi zaroori hai jo paighambar علیہ السلام say saabit ho. Agar aap poora amal kar jayein aur Kefiyat-e-Amal mein kahein farq aa jaye to phir woh amal Allah kay haan Qabil-e-Qabool nahin. Isi liye paighambar علیہ السلام nay har amal ki kefiyat kay talluq say ittibaa ka hukum diya: صلُّوا كَمَا رَأَيْتُمُونِي أَصَلِّي Namaz padho bilkul wesi jesi mein padhta hoon. (Bukhari: 631)
لتا خُذُوا مَنَاسِكَكُمْ فَإِنِّي لَا أَدْرِي لَعَلِّي لا أحُجَّ بَعْدَ حَجَّتِي هذه “Shayad yeh mera aakhri Hajj ho aur is kay baad mujhay tumharay saath Hajj ka mauqa na milay, Lihaza achi tarah mera Tareeqa-e-Hajj dekh lo.” (Sahih Muslim: 1297, Nasaai: 3062) Is ki ittibaa karo, Is ki tashheer karo, taakeh meray Tareeqa-e-Hajj ko log sunein, Samjhen aur us kay mutabiq Hajj karein, Kiunkeh zaroori hai har amal ki kefiyat paighambar علیہ السلام say saabit ho. Isi tarah Miqdaar-e-Amal hai. Agar kisi amal ki miqdaar ka aap tayyun kartay hain to is ki daleel paish karni paday gi. Aap Zuhur ki chaar rak’aat kiun padhtay hain? Asir ki chaar rak’aat kiun padhtay hain? Maghrib ki teen rak’aat kiun hain aur Fajar ki do rak’aatein kiun hain? Yeh amal ki miqdaar hai. Is ko saabit karna paday ga. Aur agar aap kisi amal ki koi miqdaar tay kar lein, Us par amal shuru kar dein, Siwaye aisay amal kay jis ki miqdaar kay tayyun ka shariy’at nay ikhtiyar diya hai jesay azkar hain. Azkar ka tayyun aap apnay auqaat ko dekh kar kar saktay hain. Aap din mein aik Paarah padhen, Do paaray padhen ya koi zikar aap so dafa karein, Paanch so dafa karein, Apnay auqaat kay mutabiq us ka tayyun aap kar saktay hain, Albata woh azkar jin ka tayyun paighambar علیہ السلام say tadaad kay saath saabit hai, Jesay Namaz kay baad tentees baar Subhanallah, Tentees baar Alhamdulillah aur tentees baar Allah-o-Akbar aur so ka adad poora karnay kay liye لا إِلهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِير (Muslim: 597) Yeh miqdaar Nabi علیہ السلام say saabit hai. To koi bhi amal ho, Us ki miqdaar ka tayyun piyaaray paighambar (صلی اللہ علیہ وسلم) farmayein gay. Isi liye ham dawat detay hain keh Ramzaan ki taraweeh aath hi sunnat hain. Sahih Bukhari ki Hadees kay mutabiq Sayyidah Ayesha Sidduiqa رضي الله عنها say poocha gaya keh paighambar علیہ السلام Ramzaan mein kitni rak’aat padhtay thay? Aap رضي الله عنها nay maslay ko do tok andaaz say bayan kiya aur kaha keh Ramzaan ho ya ghair Ramzaan ho, Piyaaray paighambar (صلی اللہ علیہ وسلم) nay raat bhar giyarah rak’aat say zayada kabhi nahin padhi theen. (Bukhari: 1147) Yeh tadaad ka tayyun hai. Is tadaad par izafah karein gay to woh izafah saabit nahin hai. Aap kahen gay: Yeh to ta’an hai Ameer Umar Bin Khattaab رَضِيَ اللهُ عَنْهُ par jin kay daur mein bees rak’aat padhi gain. Jawab yeh hai keh bees rak’aat ki jitni bhi asnad hain woh sab ki sab za’eef hain aur Sahih Bukhari ki is Hadees ka muqaabila nahin kar saktein. Is liye woh na Qabil-e-Iltifaat hain, Lihaza kisi bhi amal ki miqdaar hai to is miqdaar ko bhi Nabi علیہ السلام say saabit karna paday ga. Tab woh amal ittibaa kay daairay mein aaye ga. Agar amal ho, Khawa kitna hi mu’tabar ho magar us ki tadaad aap ki taraf say ho aur mashr’oo tadaad kay khilaaf ho to phir woh amal mardood hai aur na Qabil-e-Qabool hai. Amal ki miqdaar bhi Nabi علیہ السلام say saabit hogi tab woh Qabil-e-Qabool hoga.
(5) Isi tarah agar koi amal ka zamana hai. Koi amal aap kisi zamanay kay saath marboot kartay hain to zaroori hai keh us zamanay ko bhi Nabi علیہ السلام say saabit kiya jaye keh jab bhi woh waqt aaya, Woh zamana aaya to paighambar علیہ السلام nay woh amal kiya, Jesay har saal Ramzaan ka maheena aata hai. Yeh poora aik maheena aik zamana hai jis mein Rozay rakhay jatay hain. Roza aik amal hai aur yeh aik zamanay say marboot hai. Pooray maheenay kay Rozay Shawaal mein nahin hotay. Zilhajj mein nahin hotay. sirf Ramzaan mein hotay hain. Y’ani jo amal aap aik zamanay say marboot kar kay kartay hain woh zamana Paighambar-e-Islam say saabit hai. Is zamanay ko agar aap tabdeel karnay ki koshish karein gay, Ramzaan kay Rozay aap Shawaal mein rakhen, Rajab mein rakhen to woh Qabil-e-Qabool nahin hon gay, Kiunkeh amal ka zamana piyaaray paighambar (صلی اللہ علیہ وسلم) nay mutayyan kar diya aur woh Maah-e-Ramzaan hai jis ko Maah-e-Siyaam qarar diya gaya hai. Hajj ka aik zamana hai. Is zamanay mein Hajj karna paday ga jo keh aath ya nau Zilhajj say shuru hota hai aur baarah ya teraah Zilhajj tak woh amal qaim rehta hai jesa keh Ahadees hain. Agar aap yeh amal is zamanay kay ilaawa karein gay keh mein Shawaal mein farigh hota hoon Hajj kar loon. Rash say bach jaawon ga, Woh amal Qabil-e-Qabool nahin hai. Kiunkeh is amal ki tshdeed aik zamanay kay saath hai aur is ko aik zamanay say joda gaya hai, Marboot kiya gaya hai, Yeh amal is zamanay mein mu’tabsr hoga. Aur aap kisi bhi amal ko agar kisi zamanay say makhsoos kartay hain to is zamanay ko paighambar علیہ السلام say saabit karna paday ga warna woh amal na Qabil-e-Qabool hai.
❁ Eid Milaad-ul-Nabi ki shara’i hesiyat
Yahin say hamara sawal hai keh baarah Rabi-ul-awwal, Is mein aik amal har saal kiya jaata hai, Badh chadh kar kiya jaata hai. Aur aik khaas ibaadat ka ahtimaam kiya jaata hai jis ko jalooson aur relyon ka naam diya jata hai aur is ko Izhaar-e-Khushi ki asaas qarar diya jata hai aur paighambar علیہ السلام ki mahabbat ka Mazhar qarar diya jaata hai. To kisi bhi amal ka kisi zamanay say marboot hona ittibaa kay tahat hai aur shara’i daleel ka mutaqazi hai. To us amal ko aik zamanay say marboot kiya gaya, Pehlay is amal ko saabit karna paday ga, Phir us kay zamanay ko saabit karna paday ga. Aur yeh donon cheezein Kitaab-o-Sunnat say saabit nahin hain. Na yeh amal aur na is amal ka zamana.
Piyaaray paighambar Muhammad Rasoolullah (صلی اللہ علیہ وسلم) jin ki paidaaish ki khushi mein saaray ahtimaam kiye jatay hain, Mansab-e-Risalat sambhalnay kay baad tayees dafa yeh din aap ki zindagi mein aaya, Aap nay kabhi is ka ahtimaam kiya ho? Aap ki wafaat kay baad Khilafat-e-Ala Minhaj-e-Al Nubuwwah tees saal tak qaim rahi. Abu Bakar Siddiq, Umar Bin Khattaab, Usmaan Ghanni, Ali Bin Abi Taalib رضوان اللہ علیہم اجمعین yakay baad deegray khalifa muntakhab huway aur yeh tees saala door hai Khilafat Ala Minhaj-e-Al Nubuwwah ka, Khilafat-e-Rashida ka jis ki tahdeed paighambar علیہ السلام nay khud farmaai hai. Is zareen daur mein bhi tees dafa yeh din aaya aur kabhi yeh ahtimaam nahin kiya gaya. Sahaba ka daur taqreeban 80 Hijri tak qaim raha aur in Assi saalon mein kabhi yeh ahtimaam nahin kiya gaya. Is kay baad taabieen ka daur aaya Jo Aimmah-e-Millat, Muhaddiseen aur fuqaha ka daur hai. Is daur mein bhi kabhi is amal ka ahtimaam nahin kiya gaya. To yeh amal aur is amal ka zamana in dononn cheezon ko muhakam dalaail say saabit karna paday ga. Aur daleel koi nahin hai. Rasool ullah (صلی اللہ علیہ وسلم) nay jis daur ko Khair-ul-Quron kaha, Farmaya keh خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (Bukhari: 2652) Sab say behtareen zamana mera zamana hai, Is kay baad agla zamana, Phir agla zamana aur aap nay teen adwaar kay baad farmaya: Phir fitnay hon gay. To jo Daur-e-Khair-ul-Quron hai aur behtareen daur hai un adwaar mein is amal ko saabit karna paday ga. Aur Khair-ul-Quron mein Aimmah-e-Millat mein say bhi kuch ka daur aa jata hai, Jesay Imam Abu Hanifa hai jin ki taqleed is malk mein aam hai, Unhein say kam az kam is amal ka ahtimaam saabit kar diya jaye, Lekin koi is ko saabit nahin kar sakta.
Kai sadiyon kay baad Misar mein aik Fatimi khaandan huwa jis ki asaas ghalat nasab par aur zalalat par thi, Yeh unhon nay tarweej diya. Is kay baad say raaij raha, Aaj tak chala aa raha hai mukhtalif rawaiyyon kay saath, Rangon kay saath aur mukhtalif kefiyaton kay saath aur har saal kaifeetein tabdeel ho rahi hain. Aur yeh bhi is amal kay bidd’at honay ki aik daleel hai. Sunnat jab say shuru huwi hai aaj tak aik hai aur Qayaamat tak aik hi rahay gi. Mashriq mein bhi wahi, Maghrib mein bhi wahi, Shumal mein wahi, Junoob mein wahi, Arab mein wahi, Ajam mein wahi. Bidd’at aik aisi cheez hai jo har saal rang badalti hai aur har maqaam par rang badalti hai. Is baarah Rabi-ul-Awwal ko mananay kay ahtimamaat Misar mein kuch aur hain, Iran mein kuch aur hain, Hindustan, Pakistan mein kuch aur hain. Yeh bhi aik daleel hai keh yeh sunnat nahin balkeh bidd’at hai. Sunnat ka aik hi rang hai, Is mein kabhi tabdeeli waqiye nahin ho sakti. Haan bidd’at apnay rang tabdeel karti rehti hai. To phir yeh amal aur is amal ka zamana donon cheezon ko saabit karna paday ga jo keh qatan saabit nahin ho sakta. Rasoolullah (صلی اللہ علیہ وسلم) nay aik Hadees say tahattar firqoun ki nishandihi ki. Meri ummat mein tahattar firqay hon gay. کلهم في النَّارِ إِلَّا مِلَّةَ وَاحِدَةً “Sab Jahannam mein jayein gay siwaye aik kay.” Sahaba nay poocha: Woh aik kon hai? Rasoolullah (صلی اللہ علیہ وسلم) nay irshad farmaya: مَا أَنَا عَلَيْهِ الْيَوْمَ وَأَصْحَابِي “Yeh aik girooh woh hai jo us cheez par qaim ho jis par aaj mein hoon aur meray sahaba hain.” (Ibn-e-Maajah: 3993, Mustadrak Haakim: 1/174)
Aap (صلی اللہ علیہ وسلم) nay yeh Hadees bilkul do tok alfaaz mein irshad farmaai. Yeh Jawam’e-ul-Kalim mein say hai. Aur yeh Hadees Qaate-ul-Naza hai, Y’ani jis par mein aur meray sahaba hain jo millat aur jamaa’at is par qaim rahay gi woh jannati hai. Firqa-e-Najiya aur Taaifa-e-Mansoora hai. Aur jo is raastay say hat gaya woh jahhanami girooh hai. To phir yeh amal paighambar علیہ السلام aur sahaba kiraam رضي الله عنهم say kam az kam saabit kiya jaye. Sahaba kay daur mein huwa ho, Halaankeh sahaba say badh kar paighambar علیہ السلام say mahabbat karnay wala aur piyaar karnay wala kon hai? Woh haqeeqatan Allah kay Nabi say mahabbat kartay thay.
Jung-e-Badar kay mauqa par Miqadid Bin Aswad رضي الله عنه nay kaha tha: Ya Rasoolullah! Aap nay bohat si duaaein kar lein, Ab pareshan na hon. Yahan tak Aap (صلی اللہ علیہ وسلم) nay farma diya tha keh ya Allah! Agar yeh jamaa’at aaj Medaan-e-Badar mein halaak ho gai to phir Qayaamat tak teri ibaadat karnay wala koi peda nahin hoga. (Bukhari: 3953) Badi mushkil say yeh ikatthi huwi hai. Miqadid رضي الله عنه nay kaha keh Ya Rasoolullah! لَسْنَا أَصْحَابَ مُوسَى “Ham koi Qoum-e-Moosa nahin hain.” Allah nay un ko farmaya tha keh falaan ilaaqay mein daakhil ho jaaw, Daakhil hona hi fatah ki alamat hai. Magar Qoum-e-Moosa nay inkaar kar diya. Agar fatah itni asaan hai to Moosa! Tum chalay jaaw, Tumhara Rab chala jaye. Hamein ittila kar dena keh ilaaqa fatah ho gaya hai ham bhi pohanch jayein gay. Farmaya kay وَلَكِنَّا نُقَاتِلُ عَنْ يَمِينِكَ وَعَنْ شِمَالِكَ وَ بَيْنَ يَدَيْكَ وَخَلْفَكَ “Ham laden gay aap kay aagay, Aap kay peechay, Aap kay dayein aur aap kay bayein.” (Bukhari: 3952) Jahan aap kay paseenay ka qatra giray ga Wahan apnay galay katwa dein gay aur khoon baha dein gay. Kitna azeem hai yeh jumla, Mahabbat ka Mazhar hai yeh jumla. Sahaba kiraam ko Nabi علیہ السلام say mahabbat thi. Apna Jaan-o-Maal aap par fida karnay kay liye tayyar thay. Abu Bakar Siddiq رَضِيَ اللهُ عَنْهُ nay sab kuch qurbaan kiya, Luta diya apnay piyaaray paighambar par, Aap ki Izzat par aur aap kay Deen par. Is tarah saaray sahaba kay kuch na kuch waqiyat mlitay hain jo piyaaray paighambar ki mahabbat ka Mazhar hain. Aur agar yeh bhi mahabbat ki asaas hoti to sahaba kiraam yeh kaam badh chadh kar kartay. Agar Nabi ki mahabbat mein galay katwa saktay thay to yeh kaam konsa mushkil hai! Halway aur qaurmay khaana konsa mushkil hai! Juloos aur reeliyon ka ahtimaam konsa mushkil hai. Charaghan karna konsa mushkil hai. Lekin sahaba say aisa koi ahtimaam saabit nahin hai. To amal, Is ki kefiyat, Us ka zamana, Yeh tamaam cheezein saabit hon gi to paighambar ki ittibaa mein aayein gi, Agar koi cheez nafi ho gai to paighambar ki ittibaa say kharij hai.
(6) Isi tarah agar woh amal kisi makaan ya jaga say munsalik hai to us makaan aur jaga ka saabit hona bhi zaroori hai. Jis tarah baitullah ka tawaf hai aur yeh wahein ki ibaadat hai. Agar aap tawaf kahein aur karein gay to woh tawaf ka mahal nahin hai, Tawaf ki jagah nahin hai, Is ko saabit karna paday ga. Tawaf saabit hai lekin tawaf ka mahal saabit karna paday ga. Jesay bohat say bad bakhat logon nay aaj sehwan kay Hajj ki ikhtira nikaali huwi hai keh baitullah ka Hajj ameeron ka Hajj hai aur sehwan ka Hajj ghareebon ka Hajj hai. Tawaf aur sa’i jesi mazmoom harkaat wahan par kartay hain. Tawaf aik ibaadat hai, Is ibaadat ka mahal Allah ka ghar hai aur yeh saabit hai. Kisi aur maqaam par yeh tawaf karein gay to woh saabit nahin hai. Un ka zehen hai keh ham tawaf hi to kar rahay hain, Konsa gunah ka kaam kar rahay hain. Nahin, Tawaf ibaadat hai lekin jo mahal ka tayyun kiya gaya woh mahal paighambar علیہ السلام say saabit nahin hai. “Koh-e-Murad” turbat mein aik pahad hai, Zikri firqa wahan Hajj karta hai, Tawaf karta hai. To yeh na samjhein keh tawaf aik ibaadat hai, Amal to acha ho raha hai. Nahin, Yeh tawaf ka mahal nahin hai. Yeh tawaf ki jagah nahin hai. Jo neki kisi jagah say marboot hogi zaroori hai keh woh jagah piyaaray paighambar ki sunnat say ya piyaaray paighambar kay farmaan say saabit karo. Khaali amal nahin dekha jaye ga, Amal ka mahal aur maqaam dekha jaye ga. Arafah , Nau Zilhajj, Arafah ka waqoof, Yeh ibaadat makaan aur zaman donon kay saath marboot hai. Arafah ka waqoof 9 Zilhajj ko hoga, Agar aath ko karein gay Qabil-e-Qabool nahin hoga. Das ko karein gay Qabil-e-Qabool nahin hoga.
Aur 9 Zilhajj ho, Yeh waqoof aap minaa mein kar lein Qabil-e-Qabool nahin ho ga. Yeh aik aisi ibaadat hai jis ka talluq zamanay say bhi hai aur jagah say bhi. Zamana kya hai? Nau Zilhajj. Daleel kya hai? Paighambar علیہ السلام ka amal. Jagah kya hai? Arafah ka medaan. Daleel kya hai? paighambar علیہ السلام ka amal. To aap isi tarah koi bhi amal kisi zamanay say jodein gay, Kisi maqaam say jodein gay to us jagah ko aur us zamanay ko saabit karna paday ga. Khaali amal kaafi nahin hai. Balkeh saabit karna paday ga keh yeh jagah aur yeh zamana piyaaray paighambar (صلی اللہ علیہ وسلم) say saabit hai.
Yeh chay haqeeqaten hain ittibaa ki. Is kay baghair Haqeeqat-e-Ittibaa saabit nahin ho sakti. Ham kehtay hain keh in chay haqaaiq mein say koi haqeeqat yahan muntabiq kar kay dikha dein. Pehlay koi shakhs yahi bata day keh Rabi-ul-Awwal jo naam us waqt say chala aaraha hai jab Allah Ta’ala nay Asmaan-o-Zameen peda kiye thay aur aaj tak chala aa raha hai, Is maheenay kay naam ko tabdeel karnay ki kya daleel hai? Rabi-ul-Noor. Piyaaray paighambar (صلی اللہ علیہ وسلم) nay yahi naam barqarar rakha. To is naam ko tabdeel karnay ki kya wajah hai? Aur kis daleel kay tahat? Phir jo harkaat aur jo amaa’l in dinon mein anjaam diye jaatay hain un tamaam ko saabit karna paday ga. Un ka sabab saabit karna paday ga. Wiladat-e-Rasool sabab hai. Magar is wiladat kay sabab ko saamnay rakhtay huway paighambar علیہ السلام nay is qisim kay amal ka ahtimaam kiya ho, Yeh saabit nahin. Jins-e-Amal saabit karni paday gi. Miqdaar-e-Amal saabit karni paday gi. Zamana-e-Amal saabit karna paday ga. Makaan-e-Amal saabit karna paday ga aur is kay saath saath Kefiyat-e-Amal saabit karna paday gi. In mein say koi cheez bhi yahan muntabiq nahin ho rahi. To phir yeh aik aisa amal hai jo qatan bidd’at hai. Paighambar علیہ السلام ki sunnat, Aap kay manhaj aur aap kay Deen say qat’an saabit nahin hai.
Is mauqa par do baatein ki jati hain: Aik amal ki hikmat, Doosra amal ki mushaqqat. Ham kehtay hain keh yeh donon cheezein bhi piyaaray paighambar (صلی اللہ علیہ وسلم) ki sunnat kay saath marboot hon. Log kehtay hain keh yeh saara amal ham kis liye kartay hain? Apnay piyaaray paighambar ki mahabbat mein.
Apnay piyaaray paighambar kay piyar ki wajah say yeh sab kuch kartay hain. Hamein aap ki wiladat ba sa’aadat ki khushi hai. Is khushi mein yeh sab kuch kartay hain. Yeh mahabbat ka Mazhar hai aur aap kay piyar ki daleel hai. Ham kehtay hain keh yeh mahabbat aur piyaar bhi aik ibaadat hai aur yeh bhi daleel say saabit hogi. Koi ibaadat baghair daleel kay saabit nahin ho sakti. Aur phir kisi maslay ki illat, Kisi maslay ki wajah aur sabab yeh bhi piyaaray paighambar ki sunnat kay saath marboot hai baghair sunnat kay nahin. Is tarah to koi bhi insaan, Kisi bhi hikmat ki bana par kisi bhi amal ki ikhtira kar sakta hai. Hargiz nahin. Har amal ki agar koi illat hai to woh illat saabit karni paday gi. Wesay hamara Ahal-ul-Hadees ka yeh aqeedah hai keh koi amal piyaaray paighambar say saabit ho to aap say saabit hona hi is amal ki hikmat hai. Jo amal aap nay kiya hai ankhen band kar kay hamara yeh aqeedah aur imaan hai keh woh amal intehai hakeemana hai kiunkeh piyaaray paighambar nay kiya hai. Piyaaray paighambar ka karna hi is amal ki hikmat hai. Hikmat woh nahin hai jo ham khud banayein aur sochen aur phir is kay tahat kisi amal ko ijaad kar lein. Balkeh hikmat yeh hai keh aik amal Allah kay paighambar nay kiya to aap ka karna hi hikmat say bharpoor aur labraiz hai. Jo kaam aap nay nahin kiya is mein koi hikmat nahin hai. Aur jo kaam aap nay kiya woh sarasar hikmat ki asaas par hai. Hamari aqal mein woh aaye ya na aaye.
To yeh Qaaida-e-Baatil hai keh aap koi achi hikmat khud hi ikhtira kar lein aur apni ikhtira kardah hikmat par kisi amal ko ijaad kar lein. Yeh qatan Deen aur shariy’at nahin hai. Sahaba kiraam رَضِيَ اللهُ عَنْهُ ki yahi fikar thi. Umm-ul-Momineen say aik sawal huwa keh مَا بَالُ الْحَائِضِ تَقْضِي الصَّوْمَ ولا تقضي الصلاة Aik haaiza aurat jo apnay makhsoos ayyaam say guzarti hai Roza nahin rakhti, Namazein nahin padti lekin baad mein Rozon ki qaza karti hai jabkeh Namaz ki qaza nahin karti, Is mein kya illat aur kya hikmat hai? Rozay ki qaza kiun hai? Aur Namaz ki qaza kiun nahin hai? Kya farq hai? Kya illat aur kya hikmat hai? Umm-ul-Momineen nay is sawal par koi tawajjah nahin di balkeh is ka jawab yoon diya: نُؤْمَرُ بِقَضَاءِ الصَّوْمِ وَلَا نُؤْمَرُ بِقَضَاءِ الصَّلَاةِ “Rozay ki qaza ka hamein hukum diya jata tha aur Namaz ki qaza ka hamein hukum nahin diya jata tha.” (Sahih Muslim: 335) Bas piyaaray paighambar ka hukum hikmat hai aur jo hukum aap nay nahin diya us mein koi hikmat nahin hai. To yeh hai asal Deen aur sahih faham. To koi bhi Hikmat-e-Ikhtira kar kay is ki asaas par kisi amal ko aap ijaad kar lein jesay hikmat yeh hai keh paighambar ka ishq, Paighambar ki mahabbat aur piyaar aur paighambar ki wiladat ki khushi aur is asaas par amal yeh hai keh julooson ka ahtimaam, Reeliyon ka ahtimaam aur phir raat kay qiyaam ka ahtimaam, Mukhtalif pakwaanon ka ahtimaam. Yeh saaray am’aal jis hikmat say joday gaye hain na yeh hikmat saabit aur na woh amal saabit hai aur yeh cheez Haqeeqat-e-Ittibaa kay khilaaf hai. Ham Masalak-e-Ittibaa ki dawat detay hain. To is tarah to koi bhi shakhs hikmat ka ikhtira kar kay is ki asaas par koi bhi amal jod sakta hai. Allah Rab-ul-Izzat rahmatein nazil farmaye Ameer-ul-Momineen Umar Bin Khattaab رَضِيَ اللهُ عَنْهُ par. Sahaba ki aik nishst talab kartay hain. Baday Waqee-ul-Qadar sahaba is mein mujood thay.
Aur aik masla uthaya keh jab Haaji Tawaf-e-Qudoom karta hai. Umra karnay wala Tawaf-e-Qudoom karta hai to is tawaf mein ramal karta hai, Y’ani akad kay chalta hai, Baazu phela kar chalta hai aur daayan kandha khol kar chalta hai. Is ki Nabi (صلی اللہ علیہ وسلم) kay daur mein aik wajah thi. Jab ham Umrat-ul-Qaza karnay gaye thay, Mushrikeen-e-Makkah nay kaha tha: قَدْ وَهَنتهُمُ الْحُمَّى Musalmaanon ko bukhaar nay maar diya hai to yeh mukammal Umra kar hi nahin sakein gay. Baitullah kay tawaf, Saat chakkar, Safa-o-Marwah ki sa’ii jo dhaai kilometer tak mahdood hai is mein chalna aur dodna, Musalmaan yeh poora kar hi nahin sakein gay, Chunacha yeh log Umra karnay aa rahay hain. Ham tamasha dekhnay bethtay hain aur jab yeh thak haar kay beth jayein gay, Gir jayein gay to hamein istahza ka mauqa mil jaye ga, Chunacha woh aik taraf pahaad par beth gaye. Sahaba Kiraam aur paighambar علیہ السلام Umra kar rahay thay. Nabi علیہ السلام ko un ki is baat ki ittila mil chuki thi. To aap (صلی اللہ علیہ وسلم) nay farmaya: Ham ramal karein gay, Akad kar aur seenah phela kar chalein gay, Baazu khol kar aur thoda sa bhaagtay huway chalein gay aur dayein kandhay ko khol kar chalein gay taakeh hamaray baazu ki quwwat aur sulabat un par zahir ho. Mushrikeen-e-Makkah to istahaza ki niyat say pahaad par bethay yeh manzar dekh rahay thay. Lekin unhon nay dekha keh musalmaan to shikray ki tarah chalayngein maar rahay hain jin kay kaandhon mein taaqat nazar aa rahi hai to woh mayoos ho gaye. (Muslim: 1266)
Ameer-ul-Momineen Umar رَضِيَ اللهُ عَنْهُ nay farmaya: Ab Makkah fatah ho chuka, Mushrikeen-e-Makkah ka safaya ho chuka aur Makkah Daar-ul-Islam ban chuka hai. Ab yahan par kuffar nahin hain balkeh yahan kuffar ka dekhla bhi mana hai. Ab ham baazu kiun kholein? Aur shikray ki tarah chalayngein kiun lagayein? Ramal kiun karein? Sawal yahi peda hota hai, Hikmat jo kaarfarma thi woh khatam ho chuki. Ab yeh kaam kiun karein? Farmaya keh khabardaar! Jo amal Allah kay paighambar kay daur mein ham kartay thay woh Qayaamat tak kay liye muhar hai. Koi taaqat is ko khatam nahin kar sakti. Mein nay is dafa tumhein is liye bulaya hai keh aaj kay baad koi Ameer, Koi haakim, Koi mufti, Koi Mujaddid, Koi faqeeh is hikmat ko saamnay rakhtay huway is amal kar khatam karnay ki koshish na karay. Yeh piyaaray paighambar (صلی اللہ علیہ وسلم) ka amar tha. Piyaaray paighambar ki sunnat thi aur piyaaray paighambar ki sunnat jab shuru hoti hai to Qayaamat tak qaim rehti hai. Koi duniya ka mufti aur koi duniya ka imam isay khatam nahin kar sakta, Halaankeh is maslay ki hikmat khatam ho chuki. Deen hikmat kay saath marboot nahin hai. Hamara aqeedah hai keh Allah kay paighambar nay jo hukum diya us ki koi na koi hikmat zaroor hai. Hamein samajh aaye ya na aaye. Is hikmat ka samajhna zaroori nahin hai. Yaad rakho! Deen to ittibaa ka naam hai.
Gosht oont ka bhi hai aur gosht gaaye ka bhi hai. Kya wajah hai gaaye ka gosht khaanay say wazu nahin tootta, Oont ka gosht khaanay say toot jata hai. Hikmat mein padogay to pareshan ho kar beth jaaw gay. Kya farq hai? Gosht yeh bhi hai aur gosht woh bhi hai. Doodh peeta bacha agar peeshaab kar day to cheenthay maarna kaafi hai, Kapda paak ho jaye ga. Doodh peeti bachi agar peeshaab kar day, Usay dhona zaroori hai warna woh kapda paak nahin hoga kya farq hai? Yeh bhi peeshaab hai, Woh bhi peeshaab hai. Aur yeh bhi doodh peetay bachay ka hai, Woh bhi doodh peetay bachay ka hai. Kya farq hai in donon mein? Hikmat par betho gay to tum kabhi kaamyaab nahin ho sako gay, Pareshan hi raho gay.
Namaz-e-Zuhur ki chaar raka’atein sirsi kiun hain? Asar sirri kiun hai? Maghrib mein do raka’at jahri aur aik sirri kiun hai? Fajar mein do raka’at aur donon jahri kiun hain? Isha mein chaar raka’at hain do jahri aur doosri kiun hain? Isha ki Namaz chaar raka’at kiun farz hai? Maghrib ki teen kiun hain? Fajar ki do kiun hain? Agar aap hikmat par ghour karein gay to woh to bataai hi nahin gai. Hikmat zaroor hai magar bataai nahin gai. Yeh Deen Deen-e-Ittibaa hai. Agar aap is chakkar mein pad jayein keh meray saamnay hikmat waazeh ho to phir qabool karoon ga to aap ittibaa nahin kar rahay balkeh apni aqal aur faham kay ghulaam ban gaye hain. Jo samjhoon ga woh manoon ga, Jo samajh nahin paawon ga is ko nahin manoon ga. Yeh diraayat ka masla gumraahi ki asaas hai, Gumraahi ki kaadi hai. To aik hikmat aap khud taraash kar us par kisi maslay ko marboot karein, Us ko shariy’at qarar dein, Yeh qatan shariy’at nahin hai. Hikmat kya hai? Mahabbat-e-Rasool. Amal kya hai? Julooson aur reeliyon ka ahtimaam. To na yeh hikmat aur na yeh amal jo is mauqa par hai, Ban sakta hai.
Mahabbat-e-Rasool haq hai. Is kay baghair imaan mukammal nahin ho sakta balkeh paighambar علیہ السلام ki aisi mahabbat farz hai jo poori kaainaat ki mahabbat par ghalib ho. Lekin mahabbat ki is hikmat ki asaas par aisay amal karna jo Allah kay paighambar say saabit hi nahin, Yeh Deen nahin hai. Balkeh sirf woh amal karein gay jo piyaaray paighambar (صلی اللہ علیہ وسلم) say saabit hai. Paighambar علیہ السلام ki ittibaa aap ki mahabbat ki alamat hai. Paighambar علیہ السلام ki itaa’at aap ki mahabbat ki alamat hai. Paighambar علیہ السلام ki tazeem aap ki mahabbat ki alamat hai. Paighambar علیہ السلام par kasrat say durood padhna aur salam bhejna aap ki mahabbat ki alamat hai. Paighambar علیہ السلام kay Deen ko sacha janna aap ki mahabbat ki alamat hai. Paighambar علیہ السلام ki aisi tasdeeq kay jo Hadees hamaray saamnay aaye gi usay qabool karein gay, Apni biraadri kay khilaaf paakar, Apnay imam kay fatway kay khilaaf paakar, Apnay Peer-o-Murshid kay qaul kay khilaaf paakar kisi Hadees ko rad nahin karein gay, Mahabbat yeh hai keh paighambar علیہ السلام ka farmaan aa jaye, Is kay khilaaf poori duniya ho, Duniya kay muhaddiseen aur fuqaha hon, Duniya kay saaray mujaddideen hon, Saaray awam hon, Sab ko thukra do aur chod do aur paighambar علیہ السلام kay farmaan ko seenay say laga lo. Yeh paighambar علیہ السلام ki mahabbat kay taqazay hain. To hikmat aur is hikmat kay tahat amal yeh donon cheezein shariy’at say saabit hona zaroori hain. Hikmat agar shara’i hai, Us par amal ki asaas ghair shara’i hai to woh Deen nahin hai balkeh woh bidd’at hai.
Isi tarah ba’az log apnay amal ko mushaqqat par mahmool kar kay is mein sawab ki hirs liye bethy hain keh shariy’at to kehti hai: Kisi shakhs kay paawon mein kaanta chubh jaye to us kay gunah maaf hotay hain jabkeh juloos ka ahtimaam, Ba’az auqaat is mein kai meel peedal chaltay hain, Paseenay behtay hain, Thakawat say choor hotay hain, Mukhtalif pakwaan pakaatay hain, Us kay liye mehnat hai, Mushaqqat hai aur paison ka kharch karna hai. Is saari mushaqqat ka koi ajar nahin hai. Kisi khaatay mein nahin hai. Hamara yeh aqeedah hai keh mushaqqat bhi aik aisa masla hai jo Allah kay paighambar ki sunnat say saabit hoga to Qabil-e-Qabool hoga warna har woh mushaqqat jo Allah kay paighambar kay manhaj aur aap kay Deen say hat kar hai is ka koi ajar nahin hai. Tabhi aap nay us sahabi say farmaya tha jo Hajj karnay nikla aur peedal chal diya keh Safar-e-Hajj kay dauran peedal chaloon ga, Sawaari par nahin bethoon ga, Dhoop mein chaloon ga aur saaya istemaal nahin karoon ga aur khawoon ga nahin aur piyoon ga nahin. Bhooka aur piyaasa rahoon ga taakeh mushaqqat par Allah Ta’ala say bada ajar haasil kar loon. Ajar-e-Kaseer ka mustahiq ban jaawon. Hatta keh chaltay chaltay behosh ho kar gir gaya. Sahaba us ko saharay day rahay hain, Us ko sambhaal rahay hain. Allah kay paighambar nay poocha: Kya maajra hai? Arz kiya keh yeh sahabi in chaar iraadon kay saath nikla tha. Bhooka aur piyasa chalta raha, Peedal chalta raha musalsal dhoop mein safar kiya, Padaaw daaltay to wahan bhi saaye talay nahin bethta tha balkeh dhoop mein bethta, To kab tak bardasht karta? Hatta keh ghash kha kar gir gaya. Is ki hiris yeh thi keh sawab zayada milay ga. Rasoolullah (صلی اللہ علیہ وسلم) nay irshad farmaya: Jis mushaqqat mein is nay apnay aap ko daal rakha hai, Allah ka Deen is say laa talluq hai. Allah Ta’ala is say naraaz hai. Is ko bata do keh tumhein Allah ki itaa’at karni hogi. Us ko hukum do keh yeh khaana khaaye aur paani piye, Sawaari par safar karay aur saaye talay bethay. Jis takleef mein
is nay apnay aap ko daal rakha hai, Allah ka Deen us say bari hai.
(Bukhari: 6703, Abu Dawood: 3300)
Uqba Bin Aamir رَضِيَ اللهُ عَنْهُ ki behan bhi is azam kay tahat nikli keh pooray Safar-e-Hajj kay dauran mein sawaari par nahin bethoon gi, Nangay paawon chaloon gi aur nangay sar rahoon gi. Sawaari par is liye nahin bethoon gi keh peedal chalnay ki takleef par Allah say ajar ki hirs liye aur nangay paawon is liye kay rastay mein kaantay chubhen gay, Thokren lagen gi, Paawon zakhmi hon gay, Is par bhi sawab milay ga. Aur nangay sar is liye kay sar dhanpna aik sharaf ki alamat hai aur sar ko kholna is daur mein zillat ki alamat thi. Chunkeh Hajj ki ibaadat Allah kay liye hai to Allah kay saamnay Izhaar-e-Zillat aur tazleel par izafi ajar milay ga. Rasoolullah (صلی اللہ علیہ وسلم) nay irshad farmaya: Uqba! Apni behan ko keh do: إِنَّ اللَّهَ لَغَنِيٌّ عَنْ نَّذْرِهَا Agar aisa karo gi, Poora Safar-e-Hajj peedal karo gi, Nangay paawon chalo gi, Nangay sar raho gi to log Allah Ta’ala say maghfirat aur jannat kay waaday lay kar lotein gay aur tumhari behan lautay gi Allah ka ghazab aur us ki narazi lay kar, Kiunkeh is mushaqqat ka Allah kay Deen say koi talluq nahin hai. Mushaqqat ki koi asaas nahin hai. Balkeh har woh mushaqqat jo Allah kay paighambar kay Deen kay taabe hai, Jo aap kay Faramin kay taab’e hai, Us ka ajar hai. Banoo Salma walon nay is khuwaish ka izhaar kiya tha keh ham apnay ghar Masjid-e-Nabwi kay qareeb lay aayein, Hamaray ghar door hain. Kisi ka ghar aik meel kay faaslay par to kisi ka do meel kay faaslay par. Apnay ghar ham qareeb lay aayein taakeh Masjid-e-Nabwi ka pados ham ko haasil ho jaye. Rasoolullah (صلی اللہ علیہ وسلم) nay farmaya keh Banoo Salma! أثَارَكُمْ Apnay ghar agar qareeb lay aaw gay to aik meel aur do meel Namaz kay liye peedal chal kar aatay ho, Un qadmon ka sawab tumhein kesay milay ga? (Bukhari: 655)
Yeh mushaqqat hai. Aik meel chalna, Dau meel chalna, Kis amal kay liye? Namaz ki adaaigi kay liye, Masjid mein haazri kay liye. Yeh mushaqqat Allah kay paighambar kay Deen kay daairay mein hai. Is ka ajar aur sawab hai. Lekin aik shakhs aik mushaqqat ka pehlu apni taraf say tay kar lay, Us par amal karna shuru kar day, Woh mushaqqat chunkeh Nabi علیہ السلام kay amal say, Aap kay manhaj say, Aap kay Deen say saabit nahin, Lihaza is ka koi Ajar-o-Sawab nahin hai. To kisi bhi amal kay talluq say mushaqqat ki asaas, Mushaqqat ki niyat yeh bhi aik aisa masla hai jis kay liye daleel paish karna zaroori hai. Daleel kay baghair nahin. Mushaqqat ka jo raasta hai us ki tahdeed bhi Allah kay paighambar ki sunnat karti hai aur Allah kay paighambar kay farameen kartay hain, Insaan ki apni aqal nahin. Insaan apni aqal say kisi amal ko mushaqqat par mahmool kar kay, Usay apnaye aur us par ajar ki hirs rakhay, Hargiz nahin. Aisa mumkin nahin hai. Jesay un sahaba nay keh Nabi علیہ السلام nay to Fatah-e-Makkah kay safar mein asar kay waqt Roza iftaar kar liya tha, Kiunkeh sahaba ka nakahat kay maaray bura haal tha. Mahswara diya gaya: Kal ham Makkah mein daakhil hon gay, Ho sakta hai Mushrikeen say muqaabala ho jaye, Ramzaan kay Rozay nay un ko kamzor kar diya, Kiun na iftaar kar liya jaye. Kuch khaa pee lein keh taaqat bahaal ho jaye. Allah Ta’ala nay asar kay waqt ijazat day di keh Roza abhi iftaar karlo, Khaaw aur piyo, Tumhein mukammal Rozay ka sawab day doon ga. Sahaba is par khush huway. Iftaar kar liya. Peenay lagay magar ba’az sahaba nay kaha: Ham to waqt par iftaar karein gay taakeh zayada sawab milay. Yeh sahaba kisi firqay ki paidaawar nahin thay. Yeh amal unhon nay kisi firqay ki ittibaa mein nahin kiya, Balkeh yeh amal unhon nay is bina par kiya keh hamein zayada ajar milay. Nabi علیہ السلام ko ittila mil gai. Aap (صلی اللہ علیہ وسلم) nay farmaya: أُوْلَئِكَ الْعُصَاةُ، أُولَئِكَ العصاة Do baar farmaya keh jo log ab tak Rozay say hain woh sab kay sab naa farman hain, Naa farman hain. (Muslim: 1114) Halaankeh woh Rozay say hain aur us mushaqqat par ajar kay muttamani hain, Lekin nahin. Mushaqqat ka daaira bhi shariy’at mahdood karti hai aur is ka tayyun bhi Allah kay paighambar ka Deen karta hai. Ab Haqeeqat-e-Ittibaa Ahal-ul-Hadees ki dawat say pehchannay ki koshish karo. قُلْ إِن كُنتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونَى “Keh dejiye! Agar Allah ki mahabbat kay talabgaar ho to meri ittibaa karo.” (Aal-e-Imraan: 31) Woh ittibaa kya hai? Ittibaa khud sakhta manahaj par qaim nahin hai balkeh ittibaa aik aisa maamla hai jo pooray ka poora Allah kay paighambar kay Deen aur aap ki pairwi mein ranga huwa hai. Is mein amal aur Juziyat-e-Amal aur Zamana-e-Amal aur Makaan-e-Amal, Kefiyat-e-Amal, Sabab-e-Amal, Jins-e-Amal, Mushaqqat-e-Amal, Hikmat-e-Amal yeh saari ki saari cheezein Allah kay paighambar kay Deen say saabit hona zaroori hain.Agar koi cheez saabit na ho saki to woh amal Allah kay paighambar ki ittibaa mein nahin ho sakta. Khaana khilana yaqeenan neki hai. Is ko agar maqroon karo aik sabab kay saath. Koi fout ho gaya, Rasam-e-Soym hai, Khaanay pakein gay, To khaana khilana neki hai. Magar woh sabab Allah kay paighambar say saabit nahin hai. Qur’an padhna aik neki hai magar Qur’an khawani ko maqroon kiya jaye teejay kay saath, Dasween aur chaaliswein kay saath. Yeh aisay asbaab hain jo piyaaray paighambar say saabit nahin hain. To khaali amal ko nahin dekha jaye ga. Amal kay sabab ko, Amal ki kefiyat ko, Amal ki jins ko, Amal kay zaman ko, Amal kay makaan ko, Amal ki mushaqqat ko, Amal ki hikmat ko, Yeh tamaam ki tamaam cheezein mahdood hain shariyat kay daairay mein aur paighambar علیہ السلام ki sunnat mein, Tab hi ittibaa ka maana mukammal hoga. Aur yeh Dawat-e-Ahal-e-Hadees hai. Is tareeqay say agar paighambar علیہ السلام ki ittibaa qaim ho jaye to is mulk mein, Is qoum mein, Allah ki barkatein aur rahmatein nichawar hongi aur aman milay ga, Rizq ki farawani hogi, Nematein haasil hongi aur is kay baad aakhirat ki kaamyaabi, Jannat kay waaday yaqeeni hain kiunkeh Allah kay paighambar ka farmaan hai: Meri poori ummat jannati hai, Siwaye us kay jo inkaar kar day. Sahaba nay poocha: Inkaar bhala kon kar sakta hai? Rasoolullah (صلی اللہ علیہ وسلم) nay irshad farmaya: Jo meri itaa’at karay ga, Meri ittibaa karay ga Haqeeqat-e-Ittibaa kay saath, Woh meray saath jannat mein jaye ga aur jo shakhs meri ittibaa nahin karay ga, Kisi wajah say us ki ittibaa ka maana poora na ho saka to woh shakhs jannat mein janay ka inkaar kar betha. Us ka thikana Jahannam hai. To Haqeeqat-e-Ittibaa ko pehchaniye! Allah paak ham ko taufeeq ataa farma day, Ham Allah kay paighambar kay sachay muttabe farmaan ho jayein aur Haqeeqat-e-Ittibaa kay un tamaam maani kay saath, Un tamaam haqaaiq kay saath taakeh hamara har amal piyaaray paighambar ki ittibaa mein shumaar kiya jaye aur wahi amal Allah kay haan Qabil-e-Qabool hai aur koi cheez agar peechay reh gai, Ittibaa kay daairay say bahar nikal gai to woh mardood hai. Rasoolullah (صلی اللہ علیہ وسلم) nay irshad farmaya: مَنْ عَمِلَ عَمَلًا لَّيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدَّ Jo shakhs koi aisa amal karay jis amal ki koi wajah hamari shariyat kay khilaaf hai, Hamaray amal kay khilaaf hai to woh mardood hai, (Muslim: 1718) Us par koi ajar nahin aur koi sawab nahin. Allah paak is haqeeqat ka faham ataa farma day! Amal ki tufeeq day day! (Ameen)
وَأَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللهَ لِي وَلَكُمْ وَآخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِينَ.
Reference:
Book: “KHUTBAT”
“Allamah Fazilatus Shaikh Abdullah Nasir Rahmani Hafizahullahu Ta’aala”