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06. Khaatimah

Khaatimah

 

Agar koi shakhs kahay: Hamein yeh baat ma’alom ho gai keh Sifaat-e-Baari Ta’alaa kay baab mein Ahl-e-Taaweel ka mazhab baatil hai, Aur yeh baat bhi ma’alom hai keh sab say zayadah Sifaat mein ta’aweelein Girooh-e-Ashaa’irah ki hain, To phir un ka mazhab Kiun kar baatil ho sakta hai jab keh yeh bataaya jaata hai keh dunya bhar kay musalmaanon mein un ki ta’adaad 95% hai, Neez yeh keh is baab mein un ka Imaam-o-Muqtada Abu Al Hasan Al Asha’ari jeisi shakhsiyat hai to phir un ka mazhab kesay baatil ho sakta hai? Phir un mein falaan aur falaan baday U’lamaa hain, Jin ki Allah Ta’alaa, Rasoolullah (صلی اللہ علیہ وسلم), Qur’an-o-Hadith aur Hukkam-o-Ra’eyyat kay liye Khair khuwaahi kay jazbaat Ma’aroof-o-Musallam hain, To phir un ka mazhab kesay baatil ho sakta hai?

Jawaab: Pehlay sawaal ka jawaab to yeh hai keh ham yeh tasleem karnay kay liye tayyar nahin keh dunya kay tamaam firqoon aur jamaa’aton mein Asha’irah ki ta’adaad 95 % hai, Yeh aik aisaa da’awaa hai jis ka isbaat intehaai daqeeq A’adaad-o-Shamaar ka Taalib-o-Muqtazi hai. Dusri baat yeh hai keh agar ham tasleem bhi kar lein keh woh itni ya is say zayadah ta’adaad mein mujood hain, To yeh ta’adaad un kay ma’asoom A’n-e-Al khataa honay ki har giz daleel nahin ban sakti, Kiunkeh ‘ismat musalmaanon kay ijmaa’a mein hai nah keh Kasrat-e-Ta’adaad mein.

Ab ham ghor kartay hain keh Dour-e-Jadeed kay musalmaanon ka ijmaa’a kis cheez par qaaim hai, Is ka jawaab yeh hai keh Dour-e-Qadeem kay musalmaanon ka ijmaa’a Ahl-e-Taaweel kay mazhab kay khilaaf hai

Chunaachah is ummat kay Salaf-e-Saaliheen ka pehla girooh Sahaabah Kiraam ka tha, Jin kay dour ko Khair-ul-Quroon kaha gaya tha, Phir un kay ba’ad Taaba’een aur ba’ad mein aanay waalay tamaam Aimmah-e-Hidaayat is baat par mujme’ aur muttafiq hain keh Allah Ta’alaa aur us kay Rasool (صلی اللہ علیہ وسلم) nay Allah Ta’alaa kay liye jo Asmaa-o-Sifaat bayan farmaa diye un ka Isbaat-o-Iqraar-o-A’itraaf kiya jay, Un tamaam ko un kay Ma’ana-e-Zaahir par mahmool kiya jay, Woh Ma’ana-e-Zaahir jo Allah Ta’alaa kay Shaayan-e-Shaan hai. Jis mein kisi qism ki koi Tahreef, Ta’ateel Takyeef ya Tamsayel ka irtikab nah kiya jay. Yeh un logon ka ijmaa’a hai jin ka Khair-ul-Quroon hona Nabi (صلی اللہ علیہ وسلم) kay bayan say mansoos hai, Jin kay ijmaa’a ko laazmi hujjat qaraar diya gaya hai, Balkeh un kay ijmaa’a ka hujjat hona Kitaab-o-Sunnat ka Matloob-o-Muqtazaa hai. Nusoos-e-Sifaat kay qawaa’id ki behas qaa’idah number 4 mein ijmaa’a ki naqal paish ki jaa chuki hai.

Dusray sawaal ka jawaab yeh hai keh Imaam Abu Al Hasan Al Asha’ari aur deegar Aimmah-e-Muslimeen mein say koi bhi apni zaat kay baaray mein ma’asoom A’n-e-Al khataa honay ka da’awedaar nahin hai, Unhein Imaamat-e-Deen ka Sharf-o-Martabah tabhi haasil huwa jab unhon nay apnay nufoos ki qadar pehchaani aur unhein Jaaiz-o-Sahih maqaam par (bilaa Ifraat-o-Tafreet) Qaaim-o-Faaiz rakha.

Un kay diloon mein Kitaab-o-Sunnat ki sahih ta’azeem thi jis ki bina par woh Sharf-e-Imaamat kay mustahiq ban gay Allah Ta’alaa nay farmaaya:

 

وَجَعَلۡنَا مِنۡهُمۡ اَئِمَّةً يَّهۡدُوۡنَ بِاَمۡرِنَا لَمَّا صَبَرُوۡا‌ ؕ وَكَانُوۡا بِاٰيٰتِنَا يُوۡقِنُوۡنَ ﴿۲۴﴾

 

“Aur Ham nay un mein say, Chounkeh un logon nay sabar kiya tha aisay paishwaa banaay jo hamaray hukum say logon ko hidaayat kartay thay” (Al Sajdah: 24)

 

❁ Allah Ta’alaa nay Ibraheem (علیه السلام) kay baaray mein farmaaya:

 

اِنَّ اِبۡرٰهِيۡمَ كَانَ اُمَّةً قَانِتًا لِّلّٰهِ حَنِيۡفًاؕ وَلَمۡ يَكُ مِنَ الۡمُشۡرِكِيۡنَۙ ﴿۱۲۰﴾ شَاكِرًا لِّاَنۡعُمِهِ‌ؕ اِجۡتَبٰٮهُ وَهَدٰٮهُ اِلٰى صِرَاطٍ مُّسۡتَقِيۡمٍ ﴿۱۲۱﴾

 

“Beshak Ibraaheem paishwaa aur Allah Ta’alaa kay farmaanbardaar aur yak tarfah mukhlis thay, Woh mushrikon mein say nah thay. Allah Ta’alaa ki ne’ametoon kay shukr guzaar thay, Allah Ta’alaa nay unhein Apna burguzeedah kar liya tha aur unhein Raah-e-Raast samjhaa di thi.” (Al Nahal: 120,121)

 

Waazeh ho keh Mutaakhkhireen Ashaa’irah jo apnay aap ko Imaam Abu Al Hasan Al Asha’ari ki taraf mansoob kartay hain woh un ki sahih ma’ana mein iqtadaa ka haq adaa nah kar sakay, chunaachah a’aqeedah kay baab mein, Abu Al Hasan Al Asha’ari ki zindagi teen maraahil mein taqsayem hoti hai:

 

1: Pehlaa Marhalah: Marhalah-e-A’itazaal hai, Unhoon nay chalees saal mu’atazilah ka mazhab apnay rakha, Usay badi Shadd-o-Madd say paish kartay, Aur Us kay isbaat kay liye manaazray kartay, Phir Mazhab-e-Mu’atzilah say rujo’o kar liya aur badi saraahat say un kay gumraah honay ka fatwaa diya, Aur isi Shadd-o-Madd say un ki Tardeed-o-Tafneed shuro’ kar di.

 

2: Dusraa marhalah: Yeh hai keh a’itazaal aur khaalis sunnat kay beech beech aik raah apna li, Yeh Abu Muhammad A’bdullah Bin Sa’eed bin Kilaab ka manhaj tha, Jis kay woh peerokar ban gay, Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) Majmoo’-ul-Fataawaa (16/471) mein farmaatay hain:

 

“Abu Al Hasan Al Asha’ari aur is jesay deegar log Salaf-e-Saaliheen aur Jahmiyah kay darmiyan barzakh. Ki haisiyat rakhtay hain, Unhoon nay kuch baatein Salaf-e-Saaliheen say lay lein, Jo sahih thin, Aur kuch aqli usool Jahmiyah say lay liye, Jinhein woh sahih samajhtay rahay, Haalaankeh woh sab baatil aur faasid thay”

 

3: Teesraa aur aakhri marhalah Yeh hai keh woh baatil manhaj say rujo’o kar kay, Imaam-e-Ahl-e-Sunnah Imaam Ahmad Bin Hanbal kay manhaj ko sayenay say laga letay hain, Jo tamaam Ahl-e-Sunnah Ahl-e-Hadith ka mazhab tha, Chunaachah woh khud apni kitaab “الابانة عن اصول الديانة” jo un ki aakhri kutub mein shamaar hoti hai kay muqadmeh mein farmaatay hain:

“Nabi (صلی اللہ علیہ وسلم) hamaray paas Kitaab-e-A’zeez lay kar aay, Aisi kitaab keh baatil ko nah us kay aagay say, Nah us kay peechay say hamlah karnay ki jurrrat hai, Woh Allah Ta’alaa, Hikmat Waalay, Sazwaar-e-Hamd-o-Sanaa ki kitaab hai, Is kitaab mein Allah nay awwaleen kay tamaam u’loom ko jama’a farmaa diya hai aur deen aur us kay faraaiz ki takmeel farmaa di, Yahi Allah Ta’alaa ka Siraat-e-Mustaqeem hai aur yahi us ki mazboot rassi hai, Jis nay isay mazbooti say thamaa, Nijaat paa gaya, Aur jis nay is ki mukhaalifat mool li Gumraah-o-Barbaad ho gaya, Woh hameeshah jahal ki atahaa gehraaiyon aur taareekiyon mein bhataktaa rahay ga.

Allah Ta’alaa nay Apni Kitaab-e-Muqaddas mein Apnay Rasool (صلی اللہ علیہ وسلم) ki sunnat par Tamassuk-o-A’itasaam ka hukum diya, Chunaachah farmaaya:

 

 ؕ وَمَاۤ اٰتٰٮكُمُ الرَّسُوۡلُ فَخُذُوْهُ وَمَا نَهٰٮكُمۡ عَنۡهُ فَانْتَهُوۡا‌

 

“Aur tumhein Rasool jo kuch day lay lo, Aur jis say rokay ruk jaao.” (Al Hashr: 7)

 

Aagay chal kar mazeed farmaatay hain: Allah Ta’alaa nay logon ko jis tarah Apni itaa’at par ma’amor farmaaya aur Apni kitaab par a’amal ka hukum diya usi tarah Apnay Rasool (صلی اللہ علیہ وسلم) ki itaa’at ka bhi hukum diya, Aur Aap ki sunnat kay saath tamassuk ki da’awat di lekin jin logon par Shaqaawat-o-Halaakat ghaalib aa gai aur jinhein shetaan nay pori tarah apnay panjon mein jakad liya unhon nay Nabi (صلی اللہ علیہ وسلم) ki sunnaton ko Pas-e-Pusht daal diya, Unhon nay Rasoolullah (صلی اللہ علیہ وسلم) ki sunnaton ko nah sirf a’amli tour par thukraya balkeh inkar aur Juhood-o-‘Inaad ki rawish apna li, Allah Ta’alaa par iftera baandh kar, Apnay jesay Mu’aanideen-o-Mulhideen kay peerkar ka balkeh muqallid ban kar puray puray gumraah ho gay aur hidaayat say koson dur chalay gay”

Is kay ba’ad Imaam Abu Al Hasan Al Asha’ari (رحمه اللّٰه) nay Ahl-e-Bida’at kay kuch usool zikar farmaay aur un kay baatil honay ka i’ndiyah diya, Phir farmaaya:

“Agar koi shakhs kahay keh tum nay Mu’atazilah, Jahmiyah, Khuwaarij, Rawaafiz aur Murjiah sab kay mazhab ka inkar kar diya, To ab apna mazhab to paish kijye aur jis deen ko aap apnatay hain us ki wazaahat kijye, Ham jawaab dein gay: Hamaara A’aqeedah-o-Mazhab Kitaabullah, Sunnat-e-Rasoolullah (صلی اللہ علیہ وسلم) aur Sahaabah, Taaba’een-o-Aimmah-e-Ahl-e-Hadith nay jo Kuch riwaayat kiya hai, Kay saath tamassuk ka hai, Ham unhein mazbooti kay saath thamnay waalay hain aur Imaam Abu A’bdullah Ahmad Bin Hanbal, Allah Ta’alaa un kay chehron ko Tar-o-Taazah farmaay, Un kay darjaat buland farmaay aur un ko Ajr-e-A’zeem say nawaaz day, Kay manhaj kay qaail hain, Aur jo shakhs Imaam Ahmad Bin Hanbal kayA’qeedah-o-Manhaj kay mukhaalif hai us say kinaarah kashi ikhteyar karnay waalay hain, Kiunkeh Imaam Ahmad Bin Hanbal (رحمه اللّٰه) Imaam-e-Faazil aur Raees-e-Kamil hain”

Is kay ba’ad Abu Al Hasan Al Asha’ari nay Imaam Ahmad Bin Hanbal kay zariye’ Allah Ta’alaa nay jo Tayeed-e-Haq farmaai us ki bohot ta’areef ki, Phir Sifaat-e-Baari Ta’alaa, Masaail-e-Qadr, shafaa’at aur ba’az deegar shubhaat ka Naqli-o-Aqli dalaail say isbaat paish kiya.

Afsoos kay Mutaakhkhireen-e-Ashaa’irah nay jo un ki taraf mansoob honay par fakhar kartay hain un ki ki zindagi kay teen mazkoorah maraahil mein say dusray marhalah ko tham liya, Aur beshtar Sifaat mein taaweel ki rawish apna li, Sirf saat Sifaat ko bilaa taaweel maana (baaqi sab mein taaweel ki raah par chal niklay) woh Sifaat mundarjah zail sha’ir mein mazkoor hain:

 

حى عليم قدير والكلام له                                            إرادة وكذلك السمع والبصر

 

“Ya’ani Sifat-e-Hayat, I’lm, Qudrat, Kalaam, Iraadah, Sama’a aur Basar”

 

In Sifaat kay isbaat ki kaifiyat mein bhi un kay aur Ahl-e-Sunnah kay manhaj mein ikhtelaaf paaya jaata hai”

 

➤ Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) Majmoo’-ul-Fataawaa (6/359) mein Ashaa’irah kay muta’alliq guftugoo kartay huway farmaatay hain:

“Asha’airyah say muraad woh firqah hai jo Allah Ta’alaa ki Sifaat-e-Khabaryah ki nafi kartay hain, Albattah Ashaa’irah mein say woh log jo “كتاب الديانة” jo keh Abu Al Hasan Al Asha’ari ki aakhri u’mar ki taaleef hai aur jis kay mukhalif ya munaaqiz un ka koi maqaalah Manzar-e-A’aam par nahin aaya, Ki baat kartay hain, Un ka yaqeeni tour par Ahl-e-Sunnah mein shamaar ho ga”

Is say qabal Sheikh-ul-Islaam nay (Pg: 310) mein farmaaya tha:

“Asha’ariyah (jin ka a’aqeedah Ahl-e-Sunnah kay bara’aks hai) ka Sifaat-e-Baari Ta’alaa kay baaray mein mazhab Ta’ateel ko mustalzim hai, Jo kehtay hain keh Allah Ta’alaa nah Aalam kay andar hai nah baahir”

(Woh kehtay hain) Allah Ta’alaa kay puray kalaam ka aik hi ma’ana hai jis ki roo say Aayat-ul-Kursi aur Aayat-ul-Dain (qarzeh kay ahkam waali aayat) aur Tauraat-o-Injeel sab ka aik hi ma’ana hai is a’aqeedah ka faasid hona Badaaahatan-o-Zaahiran ma’alom hai.

 

➤ Sheikh-ul-Islaam kay Shaagird Haafiz Ibn-ul-Qayyim رحمه اللّٰهقصيدۂ نونیہ” (Pg: 312) mein farmaatay hain:

 

واعلم بأن طریقھم عکس                                                        الطریق المستقیم لمن له عینان

 

Jaan lo keh Ashaa’irah ka manhaj Ahl-e-Sunnah kay Manhaj-e-Mustaqeem kay bilkul bara’aks hai, Khuli aankhon say dekhnay waala is haqeeqat ko bakhobi samajhtaa hai.

 

➤ Aagay chal kar farmaatay hain:

 

فاعجب لعمیان البصائر أبصروا                                  کون المقلد صاحب البرھان
ورأوہ بالتقلید أولی من سواہ                                       بغیر مابصر ولابرھان
وعموا عن الوحیین إذلم یفھموا                                   معناھما عجبا لذی الحرمان

 

“Basayerat kay andheeron par ta’ajjub hai keh woh muqallid ko Saahib-e-Daleel qaraar detay hain, Aur woh bilaa Ghor-o-Fikr aur bilaa daleel muqallid ko bawajah taqleed dusron say behter samajhtay hain. Yeh log donon wahiyon (Qur’an-o-hadith) say bilkul andhay hain; Kiunkeh woh un ka maazi samajhnay say qaasir hain to is Mahroom-e-Hidaayat shakhs par ta’ajjub hai”

➤ Al Sheikh Muhammad Ameen Al Shinqeeti Azwaa-ul-Bayan (2/319) mein Surah Al Aa’raaf ki Aayat-e-Mubaarakah jis mein Allah Ta’alaa kay A’rsh par mustawi honay ka zikar hai ki tafsayer kartay huway farmaatay hain:

“Jaan lo keh is ma’amlah mein mutaakhkhareen mein say beshamaar log bohot badi ghalti ka shikar ho gay hain, Woh samajhtay hain keh Allah Ta’alaa ki Sifaat maslan: Istawaa a’lal A’rsh ya Al Yadd (haath) wagheirah ka jo Ma’ana-e-Zaahir, Mutabaadir ilal-zehen hai, Us ko maan lenay say makhlooqaat say tashbeeh laazim aati hai, Lehaaza in nusoos ko un kay Ma’ana-e-Zaahir say ijmaa’an phernaa farz huwa.

(Sheikh farmaatay hain:) Ab aap ghor karein keh in kay is qaul say kya laazim aaraha hai keh Allah Ta’alaa nay Apni Kitaab-e-Muqaddas kay andar jo Apni Sifaat bayan farmaai hain un ka zaahiri ma’ana kufar par mushtamil hai, Un kay Ma’ana-e-Mutabaadir ilal faham ka matlab yeh hai keh (نعوذ باللہ) yeh Sifaat jo Allah Ta’alaa nay  khud apnay barah mein bayan farmai hain, Allah taala kay Laaiq-e-Shaan nahin hain.

 

❁ Allah Taala nay Qur’an Hakeem mein Apnay paighambar (صلی اللہ علیہ وسلم) ka mansab yun bayan farmaaya hai:

 

وَاَنۡزَلۡنَاۤ اِلَيۡكَ الذِّكۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَيۡهِمۡ

 

“Yeh zikar (kitaab) Ham nay aap ki taraf utaaraa hai keh logon ki jaanib jo naazil kiya gaya hai, Aap usay khool khool kar bayan kar dein” (Al Nahal: 44)

 

Chunaachah Nabi (صلی اللہ علیہ وسلم) nay Nusoos-e-Sifaat kay baaray mein kabhi yeh nahin farmaaya keh in ka Ma’ana-e-Zaahir-o-Mutaabaadir ilal-zehen, Kufr-o-Zalaal par mushtamil hai, Balkeh is silsilah mein Nabi (صلی اللہ علیہ وسلم) say aik harf bhi manqool nahin hai, Aur yeh baat naa mumkin hai keh Aap (صلی اللہ علیہ وسلم) Bawaqt-e-Zaroorat khaamoosh rahein aur woh bhi a’aqeedah kay baray mein??

Afsoos keh mutaakhkhireen mein say yeh jaahil log ronuma huway jo goya Zubaan-e-Haal say pukar rahay hain keh Allah Ta’alaa nay jo Apni Sifaat bayan farmaai hain un ka zaahiri ma’ana Allah Ta’alaa kay laaiq hi nahin, Aur yeh nuktah (نعوذ باللہ) Nabi (صلی اللہ علیہ وسلم) nay apni ummat say chupaaya, Lehaaza hamaray liye zarori hai keh ham taaweelon kay zariye’ in nusoos kay Ma’ana-e-Zaahir ko pheir dein. Yeh saari baatein Kitaab-o-Sunnat say bilkul munharif ho kar un ki zaati Khuwaahishaat-o-Meelaanat par mabni hain.

Aey Allah Tu paak hai, Yeh Buhtaan-e-A’azeem hai, In ki yeh baatein sab say badi gumraahi, Aur Allah Ta’alaa aur us kay Rasool (صلی اللہ علیہ وسلم) par sab say badaa iftera hai.

Qaarieen-e-Kiraam! Haq baat, Jis mein thodi samajh boojh rakhnay waala insaan bhi zarrah baraabar shak nahin kar sakta yeh hai keh Allah Ta’alaa ki har woh sifat jo Allah Ta’alaa ya Rasoolullah (صلی اللہ علیہ وسلم) nay bayan farmaa di, Woh apnay Ma’ana-e-Zaahir, Mutabaadir ilal-zehen say saabit hai aur jis shakhs kay dil mein Imaan ki ramaq bhi paai jaati hai woh Allah Ta’alaa ki kisi sifat kay baaray mein makhlooqaat say mushaabihat ka a’aqeedah nahin rakh sakta, Balkeh who Allah Ta’alaa ki Sifaat ko tashabbeh bil makhlooqaat say kulli tour par munazzah samjhay ga.

➤ (Sheikh Shinqeeti mazeed farmaatay hain) Bhalaa aik aaqil is haqeeqat ka inkar kar sakta hai keh Allah Ta’alaa ki Zaat-o-Sifaat kay hawaalay say jo kuch sharee’at mein waarid huwa hai us ka ma’ana mutabaadir ilal-zehen ya Ma’ana-e-Saabiq fi zehan, Khaaliq aur makhlooq kay maabain pori manaafaat par qaayam hai (nah keh tashbeeh par) is haqeeqat ka inkar wahi shakhs kar sakta hai jis ka dil Kibr-o-I’naad say labreez ho.

Aik Jaahil-o-Muftari insaan yeh samajhta hai keh Allah Ta’alaa ki Sifaat ki aayat ka jo Ma’ana-e-Zaahir hai woh Allah Ta’alaa kay laaiq hi nahin, Kiunkeh woh Kufr-o-Tashbeeh par muntaj hota hai, Ab tashbeeh ki is gandagi nay (jo us ki Apni peedaa kardah hai) us kay dil ko Najas-o-Naapaak kar diya, Aur phir tashbeeh ki nahoosat nay usay Sifaat-e-Baari Ta’alaa ki Nafi-o-Inkar par majboor kat diya haalaankeh in sifaat ko Allah Ta’alaa nay khud Apnay liye bayan farmaaya hai.

Ab yeh jaahil insaan pehlay mushabbeh bana, Aur phir Mu’attil (Sifaat ka inkar karnay waala) ban gaya, Aur nateejatan woh khud is a’aqeeday ka murtakib ho gaya jo awwal taa aakhir kisi tarah Allah Subhaana-o-Ta’alaa kay laaiq nahin hai. Aur agar us ka dil kamaa haqquhu Allah Ta’alaa ki ma’arifat par qaaim hota, Aur kamaa haqquhu Allah Ta’alaa ki ta’azeem ka haamil hota, Aur us kay saath saath tashbeeh ki gandagiyon aur ghilaazaton say paak hota to Qur’an-o-hadith mein Allah Rabb-ul-I’zzat ki bayan kardah Sifaat ko padh kar us kay Dil-o-Dimaagh mein yahi paakeezah tasawwur peedaa hota keh yeh Sifaat-e-Baari Ta’alaa jo Kamaal-o-Jamaal ka A’zeem-ul-Shaan mazhar hain, Mushaabihat ma’al makhlooqaat kay tamaam Auhaam-o-A’alaaiq say Paak-o-Munazzah hain. Nateejatan us ka dil in Sifaat-e-kamaal-o-Jalaal par bilaa Tashbeeh-o-Taaweel Imaan laanay par musta’id hota, Aisaa Imaan jo Allah Rabb-ul-I’zzat kay Shaayan-e-Shaan hai, Jis ki asaas Allah Ta’alaa ka yeh farmaan hai:

 

 لَيۡسَ كَمِثۡلِهٖ شَىۡءٌ‌ۚ وَهُوَ السَّمِيۡعُ الۡبَصِيۡرُ

 

“Us jesi koi cheez nahin aur woh khoob sunnay aur dekhnay waala hai.” (Al Shoora: 11)

(Sheikh Shanqeeti (رحمه اللّٰه) ka kalaam khatam huwaa)

 


 

Waazeh huwa keh Imaam Abu Al Hasan Al Asha’ari (رحمه اللّٰه) apni u’mar kay aakhri hissay mein Ahl-e-Sunnah, Ahl-e-Hadith ka mazhab ikhteyar kar chukay thay, Jis ka mulakkhas yeh hai keh Allah Ta’alaa nay Apni jo jo Sifaat khud ya Apnay Nabi (صلی اللہ علیہ وسلم) ki zubaan say bayan farmaain woh tamaam ki tamaam Allah Rabb-ul-I’zzat kay liye bilaa Tahreef, Bilaa Ta’ateel, Bilaa Takyeef aur Bilaa Tamsayel saabit hain. Aur insaan ka wahi mazhab mo’atabr hai jis ka woh sab say aakhir mein bilhasar Iqraar-o-Isbaat karay, Chunaachah Abu Al Hasan Al Asha’ari ki kitaab “الابانة” jo un ki zindagi ki aakhri kitaab shamaar hoti hai, Mein is a’aqeedah ki saraahat mujood hai.

Lehaaza ab agar koi shakhs un ki taqleed ka mudda’e ya taalib hai to us par waazeh hona chaahiye keh un ki taqleed ki takmeel un kay is mazhab ki ittebaa’a par qaaim hai jisay unhon nay apni zindagi mein sab say aakhir mein apnaya aur basaraahat likhaa, Aur woh mazhab Mazhab-e-Ahl-e-Hadith hai, Yahi mazhab sahih aur Waajib-ul-Itteba’a hai aur isi mazhab ko Imaam Abu Al Hasan Al Asha’ari nay bililtizaam ikhteyar kar liya “(فرحمه اللّٰه رحمة واسعة )”

Ab tesray sawaal kay jawaab ki taraf aatay hain. (Sawaal yeh tha keh Ashaa’irah kesay baatil ho saktay hain, Haalaankeh un mein baday baday U’lamaa aur ma’aroof du’aat mujood hain?) Is ka jawaab do wujooh say hai. Aik yeh keh haq ko shakhsiyat kay saath tolaa aur parkhaa nahin jaata, Balkeh shakhsiyat ko haq kay meezaaan mein tolaa jaata hai. Ma’arifat-e-Haq ki yahi sahi meezaan hai. Yeh baat durust hai keh shakhsiyaton kay Maqaam-o-Martabah ka un kay aqwaal kay qubool karnay mein aik asar hai, Jesaa keh a’aadil raawi ki khabar kay Qaabil-e-Qubool honay aue faasiq ki khabar kay Qaabil-e-Tawaqquf (ya Qaabil-e-Radd) honay ka qaa’idah mujood hai, Lekin har haal mein is ko Ma’arifat-e-Haq ka meezaan qaraar denaa durust nahin hai. Har insaan aik bashar hai aur koi bashar I’lm-e-Kamil aur Faham-e-Kamil ka da’awaa nahin kar sakta, Us kay Faham-o-I’lm mein agar bohot nahi to kuch nah kuch kami to zaroor hogi. Aik shakhs ba’az auqaat deendaar aur Saahib-e-Khulq hota hai, Lekin saath saath Naaqis-ul-I’lm aur Za’eef-ul-Faham bhi hota hai lehaazaa is zu’af aur nuqs kay baqadar woh I’lm-e-Sahih say khaali ya mahroom ho jaata hai. Ya kuch log aisay bhi hotay hain jin ki nasho numaa aik mu’ayyan mazhab par hoti hai, Woh dusray mazaahib ko jaan hi nahin paata nateejatan yahi samajh bethtaa hai keh Haq-o-Sawaab us kay mazhab mein munhasir hai.

Dusri wajah yeh hai keh agar ham in U’lamaa-o-Rijaal ka jo Ashaa’irah kay mazhab par qaaim thay, Un U’lama kay saath Muqaaranah-o-Muqaabalah karein jo Ahl-e-Sunnah Salaf-e-Saaliheen kay mazhab par thay to ham par yeh baat waazeh aur aashkaraa hogi keh Mazhab-e-Salaf Saaliheen kay U’lamaa, Mazhab-e-Ashaa’irah kay U’lamaa say maqaam mein Kahein baday, I’lm.mein kahein bartar aur Hidaayat-o-Tareeq-e-Mustaqeem ko apnanay mein kahein zayadah Mazboot-o-Mustahkam thay.

Chunaachah Aimmah-e-Arba’ah (Imaam Abu Hanifah, Imaam Maalik, Imaam Shaaf’i aur Imaam Ahmad Bin Hanbal (رحمهم اللّٰه)) jin ki aik Khalq-e-A’zeem peerokar hai, A’aqeedah kay baab mein Ashaa’irah kay mazhab par nahin balkeh Salaf-e-Saaliheen Ahl-ul-Hadith kay mazhab par thay. Is say bhi opar agar aap Tabqah-e-Taaba’aeen par nigah daalein to aap ko un mein say koi bhi Mazhab-e-Ashaa’irah par nahin milay ga. Aur agar is say bhi opar Ashaab-e-Rasool (صلی اللہ علیہ وسلم) aur Khulfaa-e-Raashideen رضوان اللہ علیہم اجمعین kay zareen aur sunehri dour ko dekhein to Asmaa-o-Sifaat kay baab mein, Un mein say kisi ka woh a’aqeedah nahin jisay Ashaa’irah apna kar Mazhab-e-Salf Saaliheen say khaarij ho gay.

Hamein is haqeeqat say inkar nahin keh Asha’ari mazhab ki mansoob ba’az U’lamaa ki islaam mein achchi khidmaat hein, Unhon nay islaam ka bharpoor difaa’a kiya, Neez unhon nay Kitaabullah aur Sunnat-e-Rasoolullah (صلی اللہ علیہ وسلم) ka Riwaayatan-o-Diraayatan Ahtamaam bhi kiya, Woh musalmaanon kay Nafa’a-o-Hidaayat kay harees bhi thay, Lekin yeh tamaam umoor qata’an is baat ko Mojib-o-Mustalzim nahin keh jis maslay ya masaail mein woh ghalti kar gay, Ghalti kay baawajood unhein ma’asoom qaraar diya jay? Aur un kay har qaul ko aankhein band kar kay qubool kar liya jay? Aur un ki ghaltiyon ko bayan kar kay un ka raddd nah kiya jay? Haqeeqat yeh hai keh un ki Akhtaa-o-Aghlaat kay zikar aur phir radd mein Bayan-e-Haq aur Hidaayat-o-Nasayehat-e-Khalq ka pehlu mujood hai. Jo nihaayat zarori hai.

Hamein is haqeeqat say bhi inkar nahin keh ba’az Asha’ari U’lamaa ki (Ikhteyar-e-Mazhab kay ta’alluq say) niyat intehaai neek aur Saaleh thi, Lekin ma’aloom hona chaahiye keh kisi ka qaul qubool karnay kay liye mahaz us ki niyat ka achchaa hona kafi nahin, Balkeh zarori hai keh woh qaul Allah Ta’alaa ki sharee’at kay bhi muwaafiq ho. Agar muwaafiq nah ho balkeh mukhaalif ho to us ka radd karna zarori hai, Khuwaah us ka qaail koi bhi ho. Al Saadiq Al Masdooq Muhammad Rasoolullah صلی اللہ علیہ وسلم ka farmaan hai:

 

من عمل عملا لیس عليه أمرنا فهو رد

 

“Jis shakhs nay (khuwaah woh koi bhi ho) koi aisaa a’amal kiya jisay Hamaari Tayeed-o-Muwaafaqat haasil nahin to woh mardood hai” (Sahih Muslim: 4493)

 

Phir Husn-e-Adab ka taqaazah yeh hai koi aisaa shakhs jo khair khuwaahaanah jazbaat aur Talab-e-Haq mein sidq aur ikhlaas kay saath ma’arof ho, Agar ghalti kar jay to us kay khilaaf fatwaa ya bad kalaami ka mahaaz kholnay kay bajay usay ma’azoor qaraar diya jay (keh ghalti to har insaan say ho sakti hai aur ma’asoom a’n-e-Al-khataa sirf Muhammad Rasoolullah صلی اللہ علیہ وسلم hain) lekin agar koi bad niyati Mukhaalifat-e-Haq aur Kibr-o-I’naad mein mashhoor ho to (Ahqaaq-e-Haq aur Ibtaal-e-Baatil kay liye) us kay saath wahi ma’aamlah rawaa rakha jay jis ka woh mustahiq hai.

 

 

REFERENCE:
BOOK: “Qawaid ul Muthla” / Tawheed-e-Asma-o-Sifaat
Taleef: Fazilatus Shaikh Uthaymeen Rahimahullah.
Mutarjim/ Taqdeem : Allamah Abdullah Nasir Rahmani Hafizahullah.

 

 

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