Aal-e-Fir’aon aur Fir’aon ghark huway aur Azadi ki Nemat aur us kay taqazay
Azadi ki Nemat aur us kay taqazay
Khutba-e-Masnoona
يأَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَيْلًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوتِ الشَّيْطَنِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
“Aey logo! Tum un cheezon mein say khaaw jo zameen mein Halaal aur pakeeza hain aur shaitan kay qadmon ki mat pairwi karo, Beshak woh tumhara khula dushman hai.” (Al Baqarah: 168)
Aaj kay din ki hamaray liye ahmiayat yeh hai keh aaj kay din hamein azadi ki nemat haasil huwi. Allah kay Fazal-o-Karam say yeh bohat badi nemat hai. Is ka andaza is baat say lagaya ja sakta hai keh Allah Rab-ul-Izzat nay Moosa علیہ السلام ko fir’aon ki taraf maboos farmaya do maqasid kay tahat. Aik maqsad Bayan-e-Tauheed jo har Nabi ki baisat ka maqsad hota hai aur doosra maqsad Bani Israil ki azadi. Fir’aon nay buray tareeqay say Bani Israil ko ghulaam bana rakha tha. Moosa علیہ السلام nay fir’aon ko mukhatib kar kay kaha tha:
انْ عَبَدَتَ بَنِي إِسْراءِيلَ
Tu nay Bani Israil ko ghulaam bana rakha hai. (Al Shuraa: 22)
Apni qoum ko ghulaami ki is daldal say nikalna Moosa علیہ السلام ki baisat kay maqasid mein say tha jo bil aakhir haasil huwa. Fir’aon aur Aal-e-Fir’aon ghark huway. Jo shakhs bhi taaqat kay nashay mein dhut hota hai, Sunnat-e-Ilahi hai keh woh apnay haibat naak anjaam tak pohanch jata hai. Bil aakhir fir’aon bhi ghark huwa aur apnay anjaam ko pohancha. Aur Bani Israil ko fir’aon kay chunghal say azadi naseeb ho gai. Jab Rasool-e-Akram (صلی اللہ علیہ وسلم) Hijrat kar kay Madinah Munawara tashreef laaye, Wahan Yahoodiyon ko dekha keh woh Muharram ki das tareekh ko Roza rakhtay hain. Aap nay un say poocha keh yeh Roza kya hai? Unhon nay jawab diya: وَهُوَ يَوْمٌ نَّجَّى اللَّهُ فِيهِ مُوسَى وَأَغْرَقَ آلَ فِرْعَوْنَ (Bukhari: 3397) Aaj kay din Allah Rab-ul-Izzat nay Moosa علیہ السلام aur un ki qoum ko nijaat di, Azadi ki nemat say Sarfaraz farmaya. Aaj kay din ghulaami ki zanjeeren tooti theen. Yeh din hamari azadi ka din hai. Isi din fir’aon aur fir’aon ki aal ghark huwi.
Allah Rab-ul-Izzat ka shukar adaa karnay kay liye Yahoodiyon ka yeh fail hai. Halaankeh أَبْغَضُ خَلْقِ اللهِ فِي الْأَرْضِ Is zameen mein sab say zayada mabghooz, Nafrat kay qabil, Haqeer qoum Yahoodi hain. Un ki soch ka andaza kijiye keh Allah ka shukar adaa karnay kay liye apni azadi kay din woh Roza rakhtay hain. Rasoolullah (صلی اللہ علیہ وسلم) nay irshad farmaya: “Moosa to hamara bhai hai.” نَحْنُ أَحَقُّ بِمُوسَى مِنْكُمْ Ham tum say zayada haq rokay rakhtay hain Moosa علیہ السلام ka, Hamara bhai hai. Bhai honay ka maana kya hai? Aik aur Hadees say yeh baat waazeh hoti hai. Rasoolullah (صلی اللہ علیہ وسلم) ka farmaan hai: الْأَنْبِيَاءُ إِخْوَةٌ مِّنْ عَلَّاتِ Anbiya aapas mein allati bhai hain. (Muslim: 2365) Saaray Anbiya aapas mein allati bhai hain. دِینَهُمْ وَاحِد In ka Deen aik hi hai. Allati bhai woh hotay hain jin ka baap aik aur maayein mukhtalif hon. Bhaiyon ki teen qismain hain: Haqeeqi bhai jin kay maan aur baap aik hon. Allati bhai jin ka baap aik aur maayein mukhtalif hon. Aur akhyafi bhai jin ki maan aik ho aur baap mukhtalif hon. Jesay aik aurat shaadi kar lay, Phir bewa ho jaye baad azan kisi aur mard say nikaah kar lay aur har shohar say aulaad ho. Yeh baap mukhtalif hain lekin maan aik hai. Yeh akhyafi bhai kehlatay hain. To Rasoolullah (صلی اللہ علیہ وسلم) nay Anbiya ko allati bhai qarar diya. Jin ka asal aik hai, Baap aik hai. Aur yahan asal say murad tauheed hai. Saaray Anbiya ka Aqeedah-e-Tauheed aik hai. To un ki baisat ka maqsad bhi tauheed ko bayan karna hai.
وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ
Ham nay har qoum mein Rasool bhejay. Is dawat kay saath keh aik Allah ki ibaadat karo aur taghoot ka inkaar karo. (Al Nahal: 36)
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَهَ إِلَّا انَا فَاعْبُدُونِ
Ham nay aap say pehlay jitnay Rasool bhejay, Un ki taraf wahi ki keh meray ilaawa koi mabood nahin hai, Meri hi ibaadat karo. (Al Anbiyaa: 25)
Aur meri hi ibaadat ki dawat do. Apni qoumon ko millaton ko meri ibaadat ki taraf aur meri tauheed ki taraf bulaaw. Yeh saaray Anbiya ka asal hai. Is lihaaz say Anbiya aapas mein allati bhai hain. To Nabi paak (صلی اللہ علیہ وسلم) nay farmaya: Moosa hamara bhai hai baa A’itbaar aqeeday kay, Ba aitbaar manhaj kay. Qoum-e-Yahood to apnay aqeeday say baghaawat kar chuki hai. Inharaf aur ilhaad ka raasta ikhtiyar kar chuki hai. Rasoolullah (صلی اللہ علیہ وسلم) nay apni wafaat say qabal yeh bad dua ki thi:
لَعَنَ اللَّهُ الْيَهُودَ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَاءِ هِمْ مَسَاجِدَ
Allah Rab-ul-Izzat Yahoodiyon par, Eesaiyon par la’antein barsay keh jinhon nay apnay Nabiyon ki qabron par Masjidein bana leen, Imaratein bana leen, Q’ubbay bana liye. (Bukhari: 1390)
Woh wahan sajda Allah ko kartay hain, Ibaadat Allah ki kartay hain lekin qabron par q’ubbay banana aur imaratein ta’ameer karna yeh bhi shirk aur ilhaad hai. Jis par Rasoolullah (صلی اللہ علیہ وسلم) nay Yahood-o-Nasaara par la’anat ki bad dua farmaai. Paighambar علیہ السلام ka yeh farmaan bhi hai: لَتَتَّبِعُنَّ سَنَنَ مَنْ كَانَ قَبْلَكُمْ Tum log sabiqa qoumon ki ho bahu pairwi karo gay. Khair-o-Shar mein unhon nay jis raastay ka intikhab kiya tum bhi karo gay. Jesay aik joota doosray jootay kay bilkul tab’e hota hai rang mein, Design mein, Size mein kuch farq nahin hota, Isi tarah tum bhi Yahood-o-Nasaara kay mushaba ban jaaw gay aur koi farq nahin hoga. حَتَّى لَوْ دَخَلُوا جُحْرَ ضَب تَبِعْتُمُوهُمْ Hatta keh agar koi shakhs un mein say saanday kay bal mein daakhil huwa ho jo aik jaanwar hai to tum bhi daakhil ho gay. (Bukhari: 7320) Hatta keh agar kisi Yahoodi ya Esaai nay apni walida say nikaah kar liya ho to tum bhi karo gay. (Tirmizi: 2641) Is qadar mushabihat hogi. To Yahoodi-o-Nasaara ka aik fail tha Nabiyon ki qabron ko sajdah gaah banana, Un par qubbay ta’amer karna, Imaratein banana. To aaj yahan un ki tarjumani kon kar raha hai? Un ka tashabbuh kis nay ikhtiyar kiya huwa hai? Paighambar (صلی اللہ علیہ وسلم) ka farmaan bilkul haq hai keh tum un ki ho bahu pairwi karo gay. Us kay mazahir dikhaai detay hain.
Yeh aik qoum ki azadi thi. Us kay husool kay liye Allah Rab-ul-Izzat nay ba qaaida apnay paighambar ko bheja aur baad mein bhi yeh silsila jaari raha aur qaim raha. Goya azadi aik nemat hai jo Allah kay fazal say hamein haasil huwi. Aur hamara mulk is lihaaz say mutamayyaz aur Mamtaz hai keh is ki azadi mein aik nazriya shaamil hai Islam, Tauheed aur لا الہ الا اللہ ka. Yeh aik nazaryati mumlikat hai. Is ki asaas mein tauheed hai. Yeh alag baat hai keh azadi kay foran baad hi say koi aisi qayadat haasil nahin huwi jo qayadat ka haq adaa kar sakay. Is Aayat-e-Karima ki tarjumani kar sakay.
الَّذِينَ إِنْ مَكَّنَاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلوةَ وَآتَوُا الزَّکٰوةَ وَامَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ
Apnay bandon ko jab ham zameen par hukoomat detay hain to woh Namazon ka nizaam qaim kartay hain. Zakaat ka nizaam qaim kartay hain. Nekiyon ka hukum detay hain aur buraiyon ko mitatay hain. (Al Hajj: 41)
Yeh chaar bunyadi anasir hain kisi bhi hukoomat ki tashkeel kay liye. Aisi koi qiyadat muyassar na aa saki jo Tasees-e-Mumlikat kay in bunyadi anasir ko poora karti. Balkeh poora karna to door ki baat hai yahan to in anasir ka faham bhi mujood nahin hai. Aur yeh aik bohat bada almiya hai keh jo is mumlikat ki tasees ka aik nazariya tha woh aaj tak poora na ho saka. Balkeh jo qiyadat aa rahi hai Roz Afzun is nazariye say intehai door aur usay is ka Faham-o-Idraak tak haasil nahin balkeh is ki soch tak muyassar nahin hai. Yoon hamein azadi jism ki had tak mil gai lekin aqal, Rooh, Qaloob aur azhan ki azadi muyassar na aa saki. Agar ham ghour karein to hamara Nizaam-e-Taleem, Hamara qanoon, Hamari adalatein, Hamari siyasat sab ki sab bahir say mastaar li gai hain.
Hamaray paas Qur’an-o-Hadees ki doulat mujood hai. Qur’an-o-Hadees nay poora nizaam paish kiya hai siyasat ka bhi, Adal ka bhi taleem ka bhi. Har cheez yahan mujood hai lekin in tamaam cheezon say inhiraf kiya gaya aur woh nazariya jo is malik ki tasees mein kaar farma tha, Us say sarasar baghaawat ki gai. Nateeja yeh hai keh Allah Rab-ul-Izzat ki taraf say jo us ki nematein haasil honay kay asbaab hain, Woh napaid ho chukay hain. Allah Rab-ul-Izzat apni nematein aur apna fazal ataa farmata hai lekin kuch asbaab kay saath: احْفَظِ اللَّهَ يَحْفَظْكَ (Tirmizi: 2516) Tum Allah kay Deen ki, Us ki hudood ki, Us ki tauheed ki hifazat karo, Us kay protocol ki hifazat karo, Allah Rab-ul-Izzat tumhari hifazat karay ga. Yeh taqseem shuru say qaim hai. Aasmaan wala zameen walon par apna fazal nazil farmata hai bashart yeh keh zameen walay asmaan walay ka haq adaa karein, Us ki ibaadat ka, Us ki itaa’at ka aur us kay Deen kay faham aur tanfeed ka to yaqeenan Allah ka fazal haasil hoga. Aaj chunkeh ham nay asmaan walay kay nizaam say aik tarah say baghaawat ikhtiyar kar rakhi hai. Aur yahan har cheez imported hai. Siyasat bhi farangi, Qanoon bhi farangi aur taleem bhi farangi to phir Allah Rab-ul-Izzat ka fazal, Us ka ahsaan hamein kesay haasil ho sakta hai? Is tarah nazriye say ham sarasar inhiraf ikhtiyar kiye huway hain. Aur rujoo ilal Haq ki koi shakal dikhaai nahin deti. Wajah yahi hai shariy’at ka aik asal hamaray saamnay mujood hai. Rasoolullah (صلی اللہ علیہ وسلم) ki Hadees hai:
إِنَّ الْخَيْرَ لَا يَأْتِي بِالشَّرِّ
“Khair kabhi shar kay raastay say nahin aa sakti.” (Musnad-e-Ahmad: 3/21)
Shar jo hai woh khair ko nahin laata. Shar, Shar hi ko laata hai. Ham nay apni qiyadat ka chunaw jis raastay say kiya woh shar hai. Jamhooriyat shar hai. Yeh fitnah hai. Yeh qat’an Islam ka raasta nahin hai. Deen ka raasta nahin hai. Is raastay mein Islam say baghaawat hai. Tauheed say baghaawat hai. Islami usoolon say baghaawat hai. Aksariyat ki hukoomat yeh koi qaaida nahin hai. Yeh insaanon ki ikhtira hai. Yeh Khaaliq-e-Kaainaat ka qanoon nahin hai. Khaaliq-e-Kaainaat kay qanoon mein Allah Rab-ul-Izzat ki hakmiyat hai, Aksariyat ki nahin hai. Aksariyat aik but hai jis ko paash paash hona chahiye. Aksariyat ki kabhi hosla afzaai nahin ki gai. Rasoolullah (صلی اللہ علیہ وسلم) ki Hadees hai:
النَّاسُ كَابِل مِائَةٍ لَّا يَجِدُ الرَّجُلُ فِيهَا رَاحِلَةً
Logon ki aksariyat ki misaal us shakhs ki si hai jo so oont palata hai. Khilata hai, Pilata hai. Bazahir oont to bohat hain magar un mein sawaari kay qabil koi na ho. (Muslim: 2547)
Us kay kaam aanay wala koi oont na ho. Phir so ki tadaad ka koi faaidah nahin. Tadaad bohat badi hai. Aik bada sarmaya hai yeh, Lekin waqt aanay par koi kaam na aaye. Farmaya keh yeh misaal hai logon ki kasrat ki. Aksariyat ki kabhi tareef nahin ki gai: وَأَكْثَرُهُمْ لِلْحَقِّ كَرِهُونَ Aksariyat ka mizaaj aisa hai keh har daur mein logon ki aksariyat haq ko napasand karnay walon ki hai. (Al Mominoon: 70) وَأَكْثَرُهُمْ لَا يَعْقِلُونَ Aksariyat ka mizaaj aisa hai keh aksar log bay aqal hain, (Al Maaidah: 103) Bewaqoof hain, Jabkeh is kay muqaabilay mein jo aqliyat hoti hai, Us ki tareef hai, Madah hai, Hosla afzaai hai: وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ Meray bohat thoday banday shukar guzaar hain. (Sabaa: 13) مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَسِقُونَ Momin thoday hotay hain, Fasiq zayada hotay hain. (Aal-e-Imraan: 110) To jin anasir par jamhooriyat ka nizaam qaim hota hai woh saaray anasir Khilaaf-e-Shariy’at hain. To is raastay say jo qiyadat muntakhib hoti hai bhala us say khair ki kya tawaqqu ho sakti hai? Koi tawaqqu nahin.
Nateeja yeh keh wahi nizaam ham par qaim hai jo Pakistan kay qiyaam say qabal tha aur wahi qanoon aur dastoor hai jo Pakistan kay qiyaam say qabal tha. Aur adalatein isi dastoor ki roshni mein faislay karti hain. Naam ki aik Islami council agarcheh bani huwi hai magar yeh almiya hai keh is kay faislay bhi usi angraiz ki adalat par paish hotay hain, Phir un ki tayeed aur muwafiqat say un ki tanfeez hoti hai. Agar muwafiqat na karein to un ki tanfeez nahin hoti. Yeh sab ka sab baghaawat hai Islami qawaneen say, Allah Rab-ul-Izzat ki hukoomat say aur us kay ahkaam aur farameen say. Phir yeh azadi Abdaan ko haasil huwi hai aur woh bhi aik be maana azadi. Aap dekhein aaj raat jo kuch ho raha hai. Mard-o-Zan ka ikhtilaat, Mouseeqi ki mahafil, Baarah bajtay hi dhamakon ki awaazein aur aik shor aur is waqt bohat say aisay banday hain, khaas taur par naujawan jinhen shayad bhool gaya keh aaj Jummay ka din hai, Is ki ahmiayat kya hai! Ground aur medaan bharay paday hain. Azadi kay naam say muqaabilay ho rahay hain. Message ho rahay hain, Magar Jummay ka ahtimaam nahin hai. To phir kya yeh qoum, Jo Allah Rab-ul-Izzat kay qawaneen say baghaawat karay aur us kay ahkaam ko Pas-e-Pusht daal day, Azadi ki mustahiq hai? To yaqeenan yeh aik bada inhiraf aur ilhaad hai. Mein nay arz kiya keh gai guzri qoum Yahood apni azadi kay din Izhaar-e-Shukar kay liye Roza rakhti hai. Woh samajhti hai keh yeh nemat isi amar ki mustahiq hai keh ham Roza rakhen. Aur yahan sarasar aur khullam khulla baghaawat ka aik usool kaarfarma hai jo Allah Rab-ul-Izzat kay azaab aur us ki narazi ko bohat zayada dawat denay wala hai. Allah Ta’ala kisi qoum ko nemat say Sarfaraz farmaye aur woh qoum us nemat kay Asbaab-o-Maqasid ko faramosh kar day to Allah Rab-ul-Izzat nematein cheen leta hai. Us ka qanoon atal hai. Bani Israil hi ki misaal aap kay saamnay hai. وَإِنِّي فَضَلْتُكُمْ عَلَى الْعَلَمِينَ (Al Baqarah: 47)
Bani Israil ko pooray jahan par foqiyat di gai, Bartari aur fazeelat di gai. Un kay liye yeh aik aizaz tha. Chahiye to yeh tha keh woh is nemat ka haq adaa kartay. Allah ka shukar adaa kartay. Aisa na ho saka. Unhon nay qadam qadam par Allah ki baghaawat ki. Moosa علیہ السلام say mu’anadana rawwaya tha. To Allah Ta’ala nay is aizaz ko cheen liya. Ab yeh aizaz Ummat-e-muhammadiya ko haasil hai. كُنتُمْ خَيْرَ أُمَّةٍ Tum sab say behtareen ummat ho. (Aal-e-Imraan: 110)
Lekin Allah Rab-ul-Izzat kay usool hain, Qawaneen hain. Un ki paasdaari zaroori hai. Allah Ta’ala kisi ki mahabbat say majboor nahin. Woh zaat majboor nahin hai. Aur na hi yeh samjha jaye keh ham Ummat-e-Muhammadiya hain aur ham say mahabbat karna Allah ki majboori hai. نعوذ باللہ, Hargiz nahin. Us kay qawaneen hain, Us ka nizaam hai. Us ki paasdaari karnay wala us ka muqaarab hai. Aur us kay nizaam say baghaawat karnay wala, Us kay Fazal-o-Ahsaan say door ho jata hai. In qawaaid aur qawaneen ka ahtiram zaroori hai. Aur yahi din jo baar baar aata hai hamein is nemat ki Qadar-o-Qeemat yaad dilaata hai. To chahiye keh ham Allah ki taraf rujoo ikhtiyar karein, Us kay Deen ki taraf, Us kay ahkaam aur shariy’at ki taraf aur us ki sachi tauheed is mulk mein nafiz ho aur yahan us kay piyaaray paighambar Muhammad Rasoolullah (صلی اللہ علیہ وسلم) ki sunnat ki hakmiyat ki tanfeez ho. Is azam ka izhaar ho, Aur is kay liye Jidd-o-Jahad ho. Phir yaqeenan yeh Allah ki Raza ki alamat hoga. Agar ham Allah Ta’ala kay nizaam say musalsal baghaawat ikhtiyar kiye rahay jesa keh aahista aahista fitnay aur khasaaray aur nuqsaanaat ham par qaim aur musallat hain to aik waqt aa sakta hai keh Allah Rab-ul-Izzat hamein kisi bhayaanak azaab mein mubtala kar day aur aik aisi azmaaish ham par nafiz ho jaye jis ka muqaabila karnay ki ham mein himmat na ho.
Lekin tareeki kay is daur mein ham Ahal-ul-Hadees ka kirdaar bada waazeh aur mutayyan hai. Allah Ta’ala ki tauheed aur us kay paighambar ki sunnat kay sab say zayada qareeb ham log hain. Hamein is ka faham hona chahiye, Is ki ahmiayat ka idraak aur ahsaas hona chahiye. Hamein chahiye keh ham Nemat-e-Tauheed say khoob malaa maal hon aur Allah kay piyaaray paighambar ki sunnat apnay upar nafiz karein. Aur is kay baad jo aham zimmedaari hai, Woh yeh hai keh ham is tauheed aur piyaaray paighambar ki sunnat kay da’ii banein. Yeh dawat ham hi nay deni hai. Jis kay manhaj mein shirk ho woh tauheed ka da’ii nahin ban sakta. Jis kay manhaj mein bidd’at ho woh piyaaray paighambar ki sunnat ki dawat nahin day sakta. Yeh usi ka kirdaar hai jo Nemat-e-Tauheed say malaa maal ho aur shirk say bezaar ho. Yeh usi ka kirdaar hai jo Allah kay piyaaray paighambar ki sunnat ki nemat say malaa maal ho aur bidd’at say bezaar ho. To yeh hamara kirdaar hai. Tauheed-o-Sunnat ki nemat Allah nay hamein ataa farmaai hai. Yeh aik tarah say hamari karaamat hai. Is gaye guzray daur mein jahan Shirk-o-Bidd’at ki tareekhiyan hain aur hamaray paas Noor-e-Tauheed aur Noor-e-Sunnat-e-Nabwi hai. Yeh Allah ki nemat hai, Is ka ham haq adaa karein, Is ka sahih maana mein faham ho, Apnay upar tanfeez ho. Dawat kay liye zaroori nahin hai keh baqaaida stage ka ahtimaam ho aur baqaaida jalson aur juloson ki siyasat ho. Nahin jo bhi milnay julnay walay hon un tak paigham pohanchaya jaye. Aik say do tak aur do say das tak yeh baat isi tarah pohanchti hai. Dawat-e-Deen ka kaam bada dheema hai. Bada bawaqar hai. Logon nay Dawat-e-Deen ko mukhtalif mafroozon kay tahat bohat zayada shariy’at say door kar diya hai. Jis qadar yeh fareeza Muqqadas hai usi qadar logon nay is fareezay mein bohat si ghalat baatein shaamil kar di hain. Koi yeh samjha keh dawat jalson aur juloson ki Raheen-e-Minnat hai. Jis mein bay tukay naaray hon, Uchal kood ho, Halaankeh hargiz nahin. Aisa Deen ka mizaaj nahin hai. Aur yeh Deen kay Waqar kay munafi hai. Aik jamaa’at yeh samajhti hai keh dawat ka tareeqa yeh hai keh ghar ghar jaya jaye, Dastak di jaye aur ghar walon ko bahar nikala jaye aur un say kaha jaye: Kalma padho aur un ko dawat di jaye. Is fikar kay haamil bohat say log yeh kehtay hain keh hamein kisi ko dawat denay kay liye un kay paawon dabana padein to ham paawon tak dabayein gay. Nahin hamari dawat itni zaLail nahin jitna aap nay kar diya. Dawat mein Waqar hai, Izzat hai. Ghar ghar jana Allah kay paighambar kay manhaj mein shaamil nahin hai, Saabit nahin hai. Paighambar علیہ السلام nay yeh dawat ghar ghar jaakar nahin di. Haan, Aap nay logon ko jama kiya, Ikhatta kiya aur un ko dawat di. Woh samajhtay hain keh mukhtalif ilaaqon mein jamaa’atein jayein. Jamaa’aton ka jaana aur bhejna Allah kay paighambar ka manhaj nahin hai. Allah kay paighambar bawaqar da’ii bheja kartay thay. Aik da’ii, Do da’ii aur woh jaakar dawat diya kartay thay. Jamaa’aton ka jana aur jaakar kisi ilaaqay mein do teen din, Chaar din qiyaam karna, Apna pakaana, Apna khaana yeh konsa Deen aur konsa manhaj hai? Nabi علیہ السلام say yeh baat saabit nahin hai. Hargiz nahin! Aap nay Yaman, Jo keh saara ilaaqa Ahal-e-Kitaab ka tha, Aik da’ii bheja, Halaankeh kufur ka ilaaqa tha, Aik wasi’ mumlikat thi. Wahan jamaa’at ko bhejna chahiye tha lekin Dawat-e-Tauheed day kar aik hi da’ii bheja. Us ko dawat kay usool samjhaye. Turuq samjhaye, Sirf aik hi da’ii poori qoum ki taraf dawat lay kar gaya. Allah ki sunnat bhi yahi hai. Muaashra jesa bhi tareek ho aur qoumein jesi bhi zalim hon, Allah un qoumon ko samjhanay kay liye Aik hi Nabi bhejta hai. Aik hi da’ii bhejta hai. Kisi qoum kisi ilaaqay aur khittay mein Anbiya ki jamaa’at nahin gai. Aik hi Nabi gaya hai. Yahi dawat ka Waqar hai aur yahi dawat ka manasab hai. To logon nay apnay apnay mafroozon kay tahat is dawat ko apnay saanchon mein dhaalnay ki koshish ki hai. Lekin ham Ahal-ul-Hadees in saaray saanchon say bezaar hain. Hamein chahiye keh ham apni is dawat kay talluq say unhi turuq ko apnayein jo turuq Allah kay piyaaray paighambar nay apnaye. Jo turuq Allah kay Anbiya nay apanay aur hamaray saamnay bilkul waazeh aur khuli kitaab ki maanid hain. Aur yahi aik bachaaw ka raasta hai keh is sachay Deen ko ham samjhen, Apnay upar is ki tanfeez karein aur phir aagay apni mamilikat mein, Jis ko ham nay aik khaas nazariye kay tahat hasil kiya, Is mumilikat mein us ko nafiz karnay ki koshish karein.
Aur yeh Yaum-e-Azadi is tajdeed ka din hai keh ham aik azam kay saath is fikar par qaim ho jayein kay sachi tauheed ko aur Allah kay piyaaray paighambar ki sunnat ko apnay upar nafiz karna hai. Jis kay liye hamaray buzurgon nay qurbaniyan din, Apnay Aaba-o-Ajdaad kay maskan ko chod diya, Apnay kaarobar chod diye, Apnay ghar baar chod diye. Hijrat ikhtiyar kar li. Hijrat ka maqsad kya hota hai? Taakeh apnay khittay mein pohanch kar azadana tareeqay say Allah ki ibaadat karein. Yeh maqsad to nahin hai keh azad ho kar ham dhamakay karein, Azad ho kar ham firing karein. Azad ho kar ham Raqs-o-Suroor ki mehfilein attend karein aur azad ho kar ham shaitani am’aal ko dawat dein jesa keh raat say jaari hai. Aik ajeeb ikhtilaat, Aik ajeeb badtameezi ka tufaan barpaa hai. Kya yeh azadi kay taqazay hain? Hargiz nahin. Yeh to Allah ki narazi ko dawat denay kay mutradif hai. To hamein chahiye keh ham sahih Deen ko samjhen, Apnay upar is ki tanfeez karein aur is kay saath saath apni mumlikat mein jis kay husool mein nazriya kaar farma hai keh yahan Islam nafiz hoga, Allah ka Deen aaye ga aur yahan say Kufur-o-Ilhaad rukhsat hoga, Is nazriye ki takmeel ki Jidd-o-Jahad karein. Aur yeh ain ibaadat hai. Is paigham ko aagay pohanchaya jaye. Aur is kay Nashar-o-Ishaa’at ki koshish ho, Yeh Allah ki Raza ka raasta hai aur is mumlikat kay baqa ki aik soorat hai. Warna hamari harkaton say hamara aik baazu hamsay kat chuka hai. Pakistan is waqt mukammal nahin hai, Naaqis hai. Jis mukammal Pakistan ko لا الہ الا اللہ kay naam par haasil kiya gaya, Hamari nalaiqiyon ki bana par woh aadha kat chuka hai. Aur baqi aadha bohat say fitnon ki zadd mein hai aur is ko bohat si yalgharen apni lapait mein lay chuki hain.
Aur ham hosh kay naakhun nahin letay aur bedaar honay ki koshish nahin kartay. Is ka raasta sirf Allah ki taraf rujoo karnay aur sachay Deen ko ikhtiyar karnay ka hai. Sacha Deen, Rujoo ilallah, Tauheed-e-Khalis aur Allah kay paighambar ki sunnat bachaaw ka raasta hai aur is mumlikat kay baqa ki bunyaad hai. Agar is say baghaawat ho gai to phir jesay hamara aadha mulk kat chuka, Allah na karay baqi kay peechay bhi log paday huway hain. Is ko khatam karnay kay darpey hain. Kharji aur dakhli sazishen bilkul ham qadam ho chuki hain aur bahami taaqat kay saath hamla aawar hain aur hamein qat’an koi hosh nahin hai. Ham zaati mafadaat mein uljhay huway hain to yeh cheez intehai khatarnaak aur nuqsaan day hoti hai. Qoumen kesay tabah hoti hain? Hamein un umoor ka andaza hona chahiye. Aur qoumon ki baqa kay raastay kya hain? Un umoor ka hamein andaza hona chahiye. Allah Ta’ala baqa ataa farmata hai, Kab? Jab Allah Rab-ul-Izzat ki tauheed kay saath wafadaari ho aur us kay nizaam kay saath wafadaari ho. Agar baghaawat hogi to Allah hamsay naraaz hoga aur Allah ki narazi saaray Khatraat-o-Nuqsanaat ka paish khaima ho sakti hai, Jabkeh Allah ki mahabbat hamari baqa hai. احْفَظ اللهَ يَحْفَظْكَ Allah kay Deen ki hifazat karo, Allah tumhari hifazat karay ga. احْفَظِ اللَّهَ تَجِدْهُ تُجَاهَكَ Allah kay Deen ki hifazat karo, Hamesha Allah ko apnay saamnay paaw gay. (Tirmizi: 2516) Hamesha Allah Rab-ul-Izzat tumhari hifazat karay ga. To yeh taqseem Roz-e-Awwal say qaim aur jaari hai keh asmaan ki taraf say rahmat aur fazal ki barish ho sakti hai, Agar zameen walay asmaan walay kay nizaam ko Apna lein. Poori tarah wafadaari ikhtiyar kar lein aur agar baghaawat hogi to Allah Ta’ala bhi naraaz ho jaye ga. To yeh intehai nuqsaan dah cheez hogi jis kay khatraat kay ham muthamil nahin ho saktay. Qadam baqadm yeh khatrah mujood hai aur har din guzarnay kay saath badhta ja raha hai. To hamein kya karna hai? Sachi taubah. Hamein kya karna hai? Rujoo ilal-Deen. Hamein kya karna hai? Rujoo ilal-tauheed. Hamein kya karna hai? Rujoo ilal-sunna. Apnay upar in ka sahih faham aur idraak, Apnay Ahal par in ki tanfeez aur is tanfeez ki koshish ko aam karna, Aik marboot dawat jo Anbiya kay usoolon aur turuq par qaim ho, Anbiya ki bunyadon par qaim ho, Wahi cheez kaamyabi ka paish khaima hai.Yeh in sha Allah Falah-o-Rushd aur kaamyabi ka raasta hai. Paighambar علیہ السلام nay pehli dawat mein is nuktay ko aashkara kar diya tha: قُولُوا لَا إِلَهَ إِلَّا اللهُ تُفْلِحُوا Agar falah chahtay ho, Kaamyaabi chahtay ho, Hamesha ki kaamyaabi balkeh har waqt ki kaamyaabi, Duniya mein kaamyaabi, Aakhirat mein kaamyaabi, Qabar mein kaamyaabi to قُولُوا لَا إِلَهَ إِلَّا الله (Musnad-e-Ahmad: 3/492) Allah ki tauheed ko maan lo, Allah ki tauheed ka iqraar aur aitraaf karlo, Allah tumhein kaamyaabi ataa farma day ga agar kaamyaabi chahtay ho. To kaamyaabi haasil karnay ka jo Nuskha-e-Kemiyya hai, Woh Allah kay piyaaray paighambar nay bayan kar diya. Yeh Nuskha-e-Sa’aadat , Yeh doulat, Yeh khazana hamaray paas mujood hai. Pas baat is kay faham aur shu’oor ki hai, Idraak ki hai aur is ki tanfeez ki hai. Aur yeh falah aur kaamyaabi ka raasta hai. Is kay siwa jo bhi raasta hoga, Barbadi ka raasta hoga. Tabahi ka raasta hoga. To Allah say dua bhi ki jaye aur sachi taubah bhi ki jaye.
Allah is Watan-e-Azeez ki hifazat farmaye. Allah is mulk ko Islam aur tauheed ka gehwaarah bana day.
Is mulk ka jo nazriya hai tauheed aur Islam, Allah Ta’ala is nazriye ki hifazat ki taufeeq day aur isi nazriye ko jo is ki tasees mein shaamil tha, Allah is ki tanfeez ki taufeeq ataa farma day. Yeh mumlikat tauheed ki mumlikat ho. Yeh mumlikat Allah kay piyaaray paighambar ki sunnat ki mumlikat ho. Allah kay piyaaray paighambar ki mahabbat ki mumlikat ho. Amal-e-Saleh ki mumlikat ho aur Ilm-e-Naf’e ki mumlikat ho. Yahan Sahih Bukhari padhi jaye, Padhaai jaye aur is ka umoom ho aur Allah kay paighambar ki sunnat قَالَ قَالَ رَسُولُ الله ki sadayein gunjti hon. Is tarah yeh mumlikat ustawar ho. Allah paak taufeeq ataa farma day. (Ameen!)
وَأَقُولُ قَوْلِي هَذَا وَاسْتَغْفِرُ اللهَ لِي وَلَكُمْ وَآخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ.
Reference:
Book: “KHUTBAT”
“Allamah Fazilatus Shaikh Abdullah Nasir Rahmani Hafizahullahu Ta’aala”