03. Rabi-Ul-Awwal

Fazail-O-A’amaal Aur Rasoomaat

♦ Rabi-Ul-Awwal ♦

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Waja-e-Tasmiya

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Arabon ke han ye maheena Mosam-e-Bahaar ka pehla maheena qarar paya tha, Is liye isay Rabi-ul-Awwal kehte hein.[1]

 

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Faza’il:

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Rabi-ul-Awwal islami sal ka teesara maheena hai. Yeh maheena is aitbar se nihayat mumtaz hai keh is maheene ki 9 tareekh hi ko hmare Paighembar Nabi-e-Arabi Sayyad-ul-Awwaleen Wal Aakhireen Hazrat Muhammad ﷺ ki Wiladat-e-Ba sa’adat hui aur isi maheene ki 12 tareekh ko Ap ﷺ  is duniya se rehlat farma gay.

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Masnoon A’amaal:

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Is maheene se makhsoos kisi naik amal ki fazilat ke bare mein koi nass Quran-o-Hadith mein nahin hai na is ki koi fazilat hi kisi Hadith mein bayan ki gai hai, Lihaza jo masnoon a’amaal aam dinon mein kiye jate hein , Woh is maheene bhi kiye jaen.

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Rusoom-o-Bid’aat:

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Rabi-ul-Awwal ka chand dekh kar logon ko “Eid Mubarak” kehna ya Aamad-e-Eid ka ailan karna. Maheena bhar Mahafil-e-Milad ka in’aqad karte rehna aur mahafil mein Aamad-e-Mustfa ﷺ ka intazar karte huwe ta’azeeman khade ho jana. Ya 12 Rabi-ul-Awwal ko “Teesari eid” qarar dena aur us ko Allah aur Rasool ﷺ ki muqarar karda donon Eidon se ziyada aham samajhna, Neez Jashan-e-Meelad manana aur Bason, Karon, Tiraliyon aur bail gadiyon ki soorat mein  juloos nikalna ya us mein shirkat karna. Mukhtalif muqamaat par jhandiyan lagana aur mubalagha aamez na’atein padhna, Khana Ka’aba, Roza-e-Mubarka, Masjid-e-Nabvi aur deegar Muqamaat-e-Muqaddasa ke model bana kar un ka tawaf karna, Aatish bazi, Hullad bazi, Raqas-o-Suroor ki makhloot aur ghair makhloot mehfilein jamana, Waghera waghera hein.

 

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Eid-e-Milad Aur Chand  Qabil-e-Ghor Pehloo!

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1: Salha sal se mazkoora bid’aat dekhane mein aa rahi hein, Bil-khasoos 12 Rabi-ul-Awwal ko badi dhoom dham se Nabi-e-Akram ﷺ ka Yoam-e-Wiladat manaya jata hai. Jaga jaga juloos nikalte hein. Gali gali charaghan hota hai. Khane pakane ka bhi khoob khoob ahtamam aur aik ajib jashan ka sa saman hota hai. Isay kehne ko bhi “Jashan-e-Milad” ya “Eid Milad” kaha jata hai, Halankeh islam mein Eidein siraf 2 hi hein.

Bila shubah yeh sab manazir awam ki Nabi Akram ﷺ ke sath walihana Aqeedat-o-Muhabbat ka mazhar hain. Lekin Qabil-e-Ghor bat yeh hai keh humein Nabi ﷺ ke sath kis qisam ki muhabbat ka hukam diya geya hai. Aaya mhabbat ka matlab yeh hai keh hum sal mein siraf aik roz Ap ﷺ ki wiladat ka jashan mana lein? Ya muhabbat ka taqaza yeh hai keh hum Ap ﷺ ke laye huye Deen-e-Islam ko apni zindagi mein bhi nafiz karein aur apne Girad-o-Paish ke mahol ko bhi us ke mutabiq banane ki Hatt-ul-Maqdoor sa’i karein.

Agar Awwal-ul-Zikar bat hai to zahir hai keh is khud saakhta Mayar-e-Muhabbat ki roo se to Sahaba-e-Kiraam رضی اللہ عنہم Taabi’een-e-Izzam aur Aaima-e-Deen bhi Nabi Kareem ﷺ ki muhabbat se begana qarar paen gay kiyounkeh “Jashan-e-Milad” ka yeh ahtamaam Sahaba-e-Kiraam, Tabi’een aur Aaima-e-Deen mein se kisi ne bhi nahin kiya. Na kisi ne is ka hukam diya.

Agar muhabbat ka mafhoom woh hai jo Sahaba-e-Kiraam ne samjha Tabi’een-o-Taba-e-Taabi’een ne samjha aur Imaman-e-Deen ne samjha keh Ap ﷺ ke laaye huye deen ko apnaya jaye, Apne kirdar ko deen ke sanche mein dhala jaye aur deeni Iqdaar-o-Riwayaat ko farogh diya jaye jesa keh Sahaba-o-Tabi’een aur Aaima-e-Deen ne kiya to phir sochane wali bat yeh hai keh keya hamara ye “Jashan-e-Milad” is se kisi qisam ki koi munasibat rakhta hai ?

 

2: Nabi-e-Akram ﷺ ke farman ki roo se deen mein apni taraf se izafa mardood aur na Qabil-e-Qabool hai :

 

من احدث فی امرنا ھذا ما لیس منہ فھو رد [2]

 

Neez Ap ﷺ ka farman hai keh deen mein izafa shuda kam (bid’at) mardood hi nahin balkeh gumrahi hai jo jahannum mein le jane wali hai.

((کل بدعۃ ضلالۃ وکل ضلالۃ فی النار))

 

“Har bid’at gumrahi hai aur har gumrahi jahannum mein le jane wali hai.”[3]

 

Jab yeh wazih ho geya keh “Eid-e-Milad” ka koi shara’i saboot nahin na Sahaba-o-Tabi’een aur Aaima-e-deen (Imam Malik, Imam Shafai, Imam Ahmad Bin Hanbal aur Imam Abu Hanifa  رحمۃ اللہ علیہم aur deegar aaima ne isay manaya. Balkeh Khair-ul-Qaroon ke kai so sal ke bad is ki eijad hui to yeh kam Nabi ﷺ ke farman ke mutabiq “bid’at” hi qarar paye ga. Ab ap khud soch lein keh bid’at ka irtakab kar ke ap “Sawab” kama rahe hein ya apni tamam nekiyan hi barbad kar rahe hein?

 

3: Nabi-e-Akram ﷺ ki wafat ke bare mein aksar Ahl-e-Ilam-o-Ahl-e-Tareekh ka qoal hai keh 12 Rabi-ul-Awwal ko hui hai. Isi liye 12 Rabi-ul-Awwal ka din “Barah wafat” ke nam se mashhoor chala aa raha hai, Neez Ap ﷺ ki Tareekh-e-Wiladat ke bare mein ikhtilaf hai. Ulma-e-Muhaqqiqeen ne to 8 ya 9 Rabi-ul-Awwal hi ko Ap ﷺ ka Yom-e-Wiladat sahih batlaya hai. [4] Taham 12 Rabi-ul-Awwal hi ko Ap ﷺ ka Yoam-e-Wiladat bhi tasleem kar liya jaye ( jesa keh us roz Jashan-e-Wiladat manaya jata hai) to zahir hai keh yehi roz Ap ﷺ ki wafat ka bhi hai.

Is aitbar se zara sochiye! Ke kaya Nabi-e-Akram ﷺ ki wafat wale din “Jashan” manana sahih hai? Agar koi gher muslim ap se pooch bethe keh bhai! Yeh tum apne Nabi ﷺ ki wafat ka Jashan mana rahe ho ya wiladat ka? Kiyounkeh yeh tareekh to Ap ﷺ ki wafat ki bhi hai to is ka kaya ma’aqool jawab hamare pas hai?

 

4: Phir khushi ya “Jashan” manane ka yeh andaz, Jis ka muzahara 12 Rabi-ul-Awwal ko kiya jata hai. Islam mein is ki koi gunjaish bhi hai? Khushi ke moqa’a par juloos nikalna, Charaghan karna, Luddiyan, Bhangde aur dhamalein dalna, Deen-e-Islam se in ka koi ta’aluq bhi hai? Jawab yaqinan nafi mein hoga. Islam ne hamare liye 2 Eidein muqarrar farmai hein lekin un mein namaz padhne aur Takbeer-o-Tahleel ka hi hukam hai. Is ke ilawa kisi bat ka hukam nahin. Lekin teesari “Eid-e-Milad” is mein Takbeer-o-Tahleel ke ilawa sab kuch kiya jata hai balke bade ahtamam se kiya jata hai, Halankeh yeh sara andaz gher islami hai jis ka deen se koi ta’aluq hi nahin hai. Jis tarah apne Akaabir ka “Yoam” manana aik gher islami fe’al hai. Isi tarah Zer-e-Behas “Jashan-e-Milad” manane ka andaz bhi az awwal ta aakhir gher islami hai. Balkeh kuffar ki naqqali aur mushabahat hai, Halankeh humein kuffar ki mushabahat ikhtiyar karne se roka geya hai aur Nabi ﷺ ne to yahan tak farmaya hai:

 

((من تشبہ بقوم فھو منہم))

 

” Jo kisi qoam ki mushabihat ikhtiyar kare ga, Woh unhi mein se samjha jaye ga.”[5]

 

Behar hal jis aitbar se bhi dekha jaye “Jashan-e-Milad” ki koi Shara’i-o-Deeni hasiyat samajh mein nahin aaye gi. Yeh Muhabbat-e-Rasool ﷺ ke unwan par aisa khokhala Muzahra-e-Aqeedat hai jis ki taaeed na Quran se hoti hai na Hadith se, Na Sahaba-o-Tabi’een ke kirdar se na Aaima-e-Deen ke Aqwal-o-Af’aal se.

 

5: Phir sab se ziyada Qabil-e-Ghor bat to yeh hai keh musalmanon ke liye sab se ziyada aham cheez to Ap ﷺ ki wiladat nahin risaalat hai. Yoam-e-Risaalat hi se musalmanon ko woh tuheed mili jis se Gumgushatan-e-Badiya-e-Zalaalat mahroom thay. Yeh Da’awat-e-Tuheed hi Kuffar-o-Mushrikeen-e-Makkah ke liye achunbhay ki cheez thi aur unhon ne kaha:

 

اَجَعَلَ الْاٰلِـهَةَ اِلٰــهًا وَّاحِدًا   ښ اِنَّ ھٰذَا لَشَيْءٌ عُجَابٌ 

 

” Yeh to sab ma’aboodon ko (khatam kar ke) aik  ma,abood thehrata hai yeh to badi hi ta’ajub wali bat hai.”[6]

 

Is Yoam-e-Risaalat hi se Ap ﷺ ki zat musalmanon ke liye Wajib-ul-Ita’at thehri aur Ap ﷺ ki ita’at aur Ap ﷺ ki tabe’adari Allah ki ita’at aur Us ki mhabbat ka ma’ayar qarar paai. irshad-e-Bari Taala hai:

 

مَنْ يُّطِعِ الرَّسُوْلَ فَقَدْ اَطَاعَ اللّٰهَ

“Jis ne Rasool ﷺ ki ata’at ki us ne Allah ki ata’at ki.”[7]

 

Aura

 

قُلْ اِنْ كُنْتُمْ تُحِبُّوْنَ اللّٰهَ فَاتَّبِعُوْنِيْ يُحْبِبْكُمُ اللّٰهُ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ

 

“Keh dijiye! Agar tum Allah se muhabbat karna chahte ho to meri perwi karo tum Allah ke mahboob ban jao gay aur woh tumhare gunah bhi ma`af farma de ga.”[8]

 

Is Yoam-e-Risalat hi se musalmanon ko Iman-o-Akhlaq ki woh Dolat-e-Lazawal hasil hui jis ki barkat se musalman Arab-o-Ajam par cha gay. Iran-o-Rooma jesi Azeem-ul-Shan hukoomaton ko rond dala aur duniya ke khazane un ke qadmon mein dher ho gay.

Yeh barkat aur shan, Yeh aijaz aur taseer kis ki thi? Muhammad Bin Abdullah ki nahin. Muhammad Rasool Allah ﷺ ki thi. Muhammad Bin Abdullah ﷺ ko to Kuffar-e-Makkah bhi mante thay, Un ke akhlaq ke mu’atraf aur rasat bazi ke bhi qa’il thay. Lekin 40 sala Muhammad Bin Abdullah jab Muhammad Rasool Allah ﷺ bane aur Da’awat-e-Tuheed di to Mushrikeen-e-Makkah jo pehle in ki rahon mein Deeda-o-Dil bichhaya karte thay, Unhon ne kante bichhane shuru kar diye, Un ko lahoo luhan kiya aur qadam qadam par muzahmat ki aur mukhalifat ka aik toofan khada kar diya. Un ki muhabbat, Mukhalifat mein aur ta’aluq, Dushmani mein kiyoun badla? Keya unhein rasat bazi se kad thi? Akhlaqiyat-e-Islam se inkar tha? Yaqinan nahin, Yeh qadrein to un ke han bhi ma’aroof thien aur woh Rasool Allah ﷺ ki izzat bhi isi liye karte thay keh Ap ﷺ in insani qadron ke hamil thay.

Unhein ikhtilaf huwa to usi Da’awat-e-Tuheed se, Da’awat-e-Musawat-e-Qanoon se aur Muhammad ﷺ ko ba-Hasiyat-e-Rasool tasleem karne se. Aj bhi agar hum siraf apne peghambar ke Husan-e-Akhlaq ki ta’areef karein. Un ke Husan-e-Sarapa ka naqsha kheenchein aur Muhammad Bin Abdullah ka Yoam-e-Wiladat dhoom dham se manaein. Lekin un ki Da’awat-e-Tuheed se Ai’raz-o-Taghaful ho. Aur qabron par Kufar-o-Shirak ki garam bazari aur Muhammad Rasool Allah  ﷺ ki hasiyat se to hum un ko tasleem karne mein mataammil hon aur Un ki is masnad par Aima ko bitha dein. Un ke ilawa doosaron ke Aqwal-o-Ijtihad ko Wajib-ul-Ita’at samjhein to zara ghor kijiye keh hum mein aur Mushrikeen-e-Makkah mein phir keya faraq hai?

Is liye mohtaram! Asal cheez Yoam-e-Wiladat dhoom dham se manana nahin, Ap ﷺ ke Paigham-e-Tuheed par iman lana hai, Kufar-o-Shirak ko mitana hai, Ap ﷺ ki un ta’alimaat ko apnana hai, Jin ke apnane se musalmanon ko urooj hasil huwa, Qabron ke Laat-o-Manaat aur Uzza-o- Hubal ko todna hai aur aqeedat aur ita’at ke un mehwaron ko tabdeel karna hai jis ne musalmanon ko aik Markaz-e-Risaalat se hata kar beesiyon firqon mein tabdeel kar diya hai. Agar yeh nahin. Ya’ani Muhammad Rasool Allah ﷺ ki risaalat aur Iman-o-Tuheed ke taqazon ko nahin man’na to phir Muhammad Bin Abdullah ki “Wilaadat” ka “Jashan” aik Fareb-e-Nafas se ziyada koi hasiyat nahin rakhta.

بہ مصطفے برساں خویش را کہ دیں ہمہ اوست

اگر   بہ    او   نہ   رسیدی تمام بولہی  است

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“Seerat Goi” se ziyada “Seerat Saazi” ki zaroorat:

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markazi Wizaarat-e-Mazhabi Umoor ke tahat Islamabad mein aur Mahkamaa-e-Uqaaf ke tahat soobon mein kai sal se Rabi-ul-Awwal ke maheene mein salaana seerat conferensein bade Tazak-o-Ahtisham se ho rahi hein, in conferenson mein mulak ke mumtaz rehnuma, Ulma-o-Fuzla, Aur Mufakkreen-o-Ahal-e-Qalam shirkat karte hein. Jin ki Aamad-o-Rafat aur mehman nawazi par lakhon rupiya kharach hota hai.

Bila shubah Rasool Allah ﷺ ki Seerat-e-Muqadassa poori duniya ke liye aik behtareen aur be misal namoona hai. لَقَدْ كَانَ لَكُمْ فِيْ رَسُوْلِ اللّٰهِ اُسْوَةٌ حَسَنَةٌ  [9]

Nabi ﷺ ne aa kar fil-waq’e sanam Kuda-e-Arab mein tuheed ka alam buland farmaya. Shirak-o-Kufar ke zulmaat nikal kar logon ke dilon ko Tuheed-o-Hidayat-e-Rabbani ke noor se munawwar kiya. Akhlaq bakhta logon ko ba akhlaq balkeh Muallam-e-Akhlaq banaya, Apas ke Bughaz-o-Innad ko door kar ke un mein Muhabbat-o-Ulfat paida ki. Buttan-e-Rang-o-Nasal ko tod kar pori Ummat-e-Muslima ko yak qalib banaya aur Tamayyuz-e-ma wa to ko mitaya, Gharaz Muhammad Arbi Nabi ﷺ ne sisakti hui insaniyat ko sahara diya aur usay mushrikana Aqa’id-o-Tawahhumat aur Akhlaq-e-Razeela ki daldal se nikal kar tuheed aur Akhlaq-e-Aaliya ki Sirat-e-Mustaqeem par gaamzan farmaya.

Musalmanon ke liye apne Azeem-ul-Shan paighamber ﷺ ka yeh be misal karnama jis ki nazeer Tareekh-e-Insaniyat mein nahin milti, Intihai Qabil-e-Fakhar (lekin Qata-e-Nazar baaz doosari aham baton ke) is silsile mein asal sawal yeh hai keh Nabi Kareem ﷺ ka yeh insaniyat saz kirdar is la’iq hai keh sab musalman is ko apnain aur is ko ikhtiyar karein? Ya is ki hasiyat siraf yeh hai keh sal ba sal Ap ﷺ ki wiladat ke moqa’a par Ap ﷺ ke Mahasin-o-Taaleemat ka zubani izhar kar ke Aqeedat-o-Tahseen ke chand phool Ap ﷺ ki Zaat-e-Girami ko paish kar diye jaen aur bas……. Agar Ap ﷺ ki seerat Mozoo-e-Guftar hi hai to phir hum mein aur ghair muslimon mein keya faraq raha? Guftar ki had tak to ghair muslim bhi Ap ﷺ ki khidmat mein Khiraj-e-Tahseen paish karte hein aur in karnamon ko woh bhi tasleem karte hein jo jalsa haye seerat mein bayan kiye jate hein.

Aur agar Ap ﷺ ki seerat is laa’iq hai keh is se siraf Zuban-o-Bayan ki mehfilon ko hi sajane ka kam na liya jaye balkeh us ke sath sath amlan woh Seerat-o-Kirdar bhi apnaya jaye jin se Ap ne Duniya-e-Insaniyat ko rooshanas kiya to humein batlaya jaye keh phir aakhir hamari sargarmiyan Jalsa-o-Juloos tak hi mahdood ho kar kiyoun reh gai hein! Hum Nabi Akram ﷺ ki ta’aleemaat ko apnane ke liye kiyoun tayyar nahin hote? Aur jis hisab se zubani aqeedat ka Josh-o-Kharosh zahir kiya ja raha hai isi hisab se hamara Amal-o-Kirdar past tar kiyon hota ja raha hai? Isi hisab se hamare dilon ki duniya kiyoun tareek tar hoti ja rahi hai? Ap ﷺ ke Mahasin-o-Faza’il ki goonj se hamare apne hi kan kiyoun be-behra hein? Aur Ap ﷺ ki Seerat-o-Kirdar ki is roshani se jis se sara aalam Buqa’a-e-Noor bana, Hamari apni hi ankhein kiyoun mahroom hein? Behar hal hamara maqsad is haqiqat ka izhar hai keh asal cheez amal hai, Us ke bagher mahaz zubani Aqeedat-o-Muhabbat ka izhar koi cheez nahin.

                            تعصی الالہ وانت تزعم حبہ                              ھذا محال ، فی القیاس بدیع

                            لو کان    حبک    لاطعتہ                                           ان المحب   لمن  یحب مطیع [10]

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Kaya Mahaz Seerat Conferenson Ka In’aqaad Aur Murawwja Rusoomaat Ka ahtamam Hi Kafi Hai?

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Rabi-ul-Awwal main “Aqeedat-o-Muhabbat ” ke unwan se jo kuch kiya jata hai, Jese Juloos nikala jata hai jis mein duniya bhar ki behoodgiyan rawa rakhi jati hein, Chimte bajaye jate hein, Filmi dhunon par na’atein padhi jati hein, Bhangsa dala jata hai aur dhol ki thaap par raqas kya jata hai, Bhala in cheezon ka islam se kaya t’aluq? Islam ne to in sab cheezon ko mitaya tha. Ab phir Paighembar-e-Islam ﷺ ke nam par hi in khurafaat ka ahya kis qadar Shokh-e-Chashmana jasaarat hai. Zaroorat to is bat ki thi keh hukoomat jis ka da’awa hai islam us ka deen hai, In Ijad-e-Banda rusoomaat ka Sadd-e-Bab karti, Is liye keh islam ki ibtidaai 6 sadiyon mein Yoam-e-Milad-ul-Nabi ﷺ ko koi hasiyat nahin di gai na koi molood ko janta tha, Na koi is ko padhta tha, Na koi “Manata” tha, Ehad-e-Nabvi, Ehad-e-Sahaba-o-Tabi’een hatta keh charon mazhabon ke imam aur un ke talamiza se koi is ki asal nahin milti aur deen ke nam par kiye gaye aise naye kam bid’at kehlate hein. Har islami hukoomat ka faraz hai keh aisi bid’aat ka qala’a qama’a kare lekin afsos keh hamari hukoomaton ke Taraz-e-Amal se in rusoomaat ki hosala afzaai ho rahi hai.

Wizaarat-e-Mazhabi umoor aur Mahkama-e-Uqaaf ki taraf se jo Seerat Conferensein musalsal kai Sal se hamare mulak mein ho rahi hein. Bayan-e-Seerat ki had tak to yeh theek hai aur maqsad aur jazba agar sahih hai to is ke Kar-e-Khair hone mein bhi koi shubah nahin. Lekin Molood-e-Murawwaj ke moqa’a par in ka in’aqaad Mahall-e-Nazar hai kiyounkeh is tarah un ka ta’aluq un hi bid’aat se jud jata hai jin ka hum ne guzishta satoor mein kiya hai. Yeh kisi aur maheene mein rakhi jaein to behtar hai takeh barkhud ghalat logon ne “Jashan-e-Wilaadat” ke unwan se jo ghair shara’i rasmein ijad kar li hein in seerat conferenson se un ki hosala afzaai na ho.

Dosare, Hukoomat ke pas har tarah ke wasa’il mojood hein aur woh Nabi ﷺ ki seerat ke pehloo’on ko amlan ujaagar karne ki salahiyat se behrawar hai. Woh siraf seerat conferenson ke ina’aqaad se apne mansabi faraaiz ki adaa’igi se uhda bar’aa nahin ho sakti ta aankeh woh amali iqdamaat bhi Baroo-e-Kar na laaye.

Is liye hum Wizaarat-e-Mazhabi umoor, Mahkama-e-Uqaaf aur hukoomat ke deegar aham zimmedaron se araz karein gay keh Nabi ﷺ se jazbati wabistagi ke muzahre se kuch buland ho kar Seerat-e-Nabwi ko amlan apnane ki shadeed zaroorat hai. Hamara mulak akhlaqi zawal ki intiha ko pohanch chuka hai, Qabar parasti ki soorat mein Karobar-e-Laat-o-Manaat urooj par hai, Rang-o-Nasal aur zuban ke woh but, Jin ko Paighembar-e-Islam ﷺ ne pash pash kar diya tha, Hum ne na sirf apne hareem dil ke taqon mein saja liye hein balkeh un ki parastish bhi kar rahe hein, Jis ka muzahara Sindh ke ilaqon aur Karachi waghera mein saalha saal se ho raha hai aur jis ka silsila waqfe waqfe se ta haal jari hai.

In halaat mein ba Bang-e-Dehal majma’a laga kar logon ko yeh sunana keh hamare paighembar ﷺ ne yeh yeh karname anjam diye, Jabkeh khud hamari apni zindagi ka aik aik amal, Aik aik ada aura aik aik harkat Paighembar-e-Islam ke karnamon par Khat-e-Nasakh pher rahi ho, Kon sa danishmandana fe’al hai? Aur yeh Aqal-o-Faham ka kon sa sahih ista’amaal hai keh Nushkha-e-Kemiya bhi mojood ho aur mareez bhi jan ba-lab bhi samne pada karrah raha ho lekin hum is Nuskha-e-Kemiya se jan ba-lab mareez ka ilaj karne ki bajaye is amar ka ahtamaam karein keh ziyada se ziyada logon ka ijtima’a kar ke hum un ke samne Nuskha-e-Kemiya ke woh Asraat-o-Nataa’ij aur fawaid bayan karein jo aj se 1400 sal pehle jan ba-lab qom ko us ke istimal se hasil hue thay.

Hamari is harkat se duniya ya to humein hi ahmaq tasawwur kare gi ya phir in karnamon ko hi Dastaan-e-Taraazi samjhe gi jo hum Nabi ﷺ ki seerat ke ziman mein bayan karte hein aur jo seerat conferenson ka khas mozoo’a hote hein. Behar hal akhlaqi inhitat se do char qom ko seerat goi ki nahin, Seerat sazi ki zaroorat hai. Is silsile mein agar kuch kar sakte ya  karne ka azam rakhte hein to seerat sazi ka yeh kam kariye!

 

Agar yeh nahin to phir kuch nahin baba

قُلْ اِنْ كُنْتُمْ تُحِبُّوْنَ اللّٰهَ فَاتَّبِعُوْنِيْ يُحْبِبْكُمُ اللّٰهُ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ

 

“( Aye paigember !) Ap keh dijiye: Agar tum Allah se muhabbat karte ho to meri pairwi karo, Allah tum se muhabbat kare ga aur tumhare gunah ma`af kar de ga.”[11]

 

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Milad-Ul-Nabi Shubhaat Ka Azaala:

---

Yeh bat tasleem shuda hai keh Nabi-e-Kareem ﷺ, Sahaba, Taabi’een, Mash’hoor Aaima ke ahad mein Milad-ul-Nabi ki mahfilein muna’aqid karne ka koi tasawwur nahin tha lekin un ke jawaz ke liye Nabi-e-Kareem ﷺ aur Sahaba ke ba’az aqwaal aur af’aal se istadlal karne ki koshish ki jati hai. Yahan un shubhaat ka izala daraj zail hai:

1: Jab Nabi-e-Kareem ﷺ Madinah tashreef laaye to yahoodi aashoora ka roza rakha karte thay. Ap ﷺ ne un se poocha to woh kehne lage: Is din Allah Taala ne Fiaon ko gharaq kiya aur Moosa علیہ السلام ko nijat di thi. Hum shukrane ke tor par roza rakhte hein. Ap  ﷺ ne farmaya:

 

)) فانا احق بموسی منکم، فصامہ وامر بصیامہ ((

 

” Main tumhari nisbat Moosa علیہ السلام ka zayada haqdar hon. Ap ﷺ ne khud bhi roza rakha aur doosaron ko rakhane ka hukam diya.”[12]

---

Izaala:

---

Nabi-e-Kareem ﷺ ne sirf yahoodiyon ko dekh kar yeh roza shuru nahin kiya tha balkeh Makkah mein bhi Ap ﷺ aashoora ka roza rakhte thay aur doosaron ko rakhane ka hukam dete thay. Jab Ramzan ke roze faraz ho gay to Ap ﷺ ne isay logon ki sawabdeed par chod diya. Sayyidah Ayesha Siddiqa رضی اللہ عنہا farmati hein:

)) کان یوم عاشوراء تصومہ قریش فی الجاھلیۃ، فلما قدم المدینۃ صامہ وامر بصیامہ، فلما فرض رمضان ترک یوم عاشوراء، فمن شاء صامہ ومن شاء ترکہ ((

” Aashoora ke din quraish roza rakha karte thay. Rasool Allah ﷺ bhi ba’asat se pehle hi se us din roza rakha karte thay. Jab Ap ﷺ Madinah aaye. Ap ﷺ ne khud bhi roza rakha aur doosaron ko bhi roza rakhne ka hukam diya. Jab Ramzan ke roze faraz ho gay to Ap ﷺ ne aashoora ka roza tarak kar diya. Jo chahe roza rakhe jo chahe na rakhe.”[13]

 

Sayyiduna Moa’awiya رضی اللہ عنہ bayan karte hein keh main ne Rasool Allah ﷺ ko farmate huwe suna:

 

)) ھذا یوم عاشوراء ولم یکتب اللہ علیکم صیامہ وانا صائم، فمن  شاء   فلیصم  و من شاء فلیفطر ((

 

“Yoam-e-Aashoora ka roza Allah ne tum par faraz nahin kiya, Main ne roza rakha huwa hai. Tum mein se jo chahe roza rakhe aur jo chahe na rakhe.” [14]

 

Aashoora ka roza Nabi-e-Kareem ﷺ ne khud bhi rakha hai aur doosaron ko bhi rakhane ki targheeb di hai. Is ke bar-akas Eid-e-Milad na Rasool Allah ﷺ ne manaai, Na Sahabah ne manaai na Tabi’een se is ka suboot milta hai na Aaima-e-Izzam hi ne is ka ahtamam kiya, Isay aik masnoon amal par kese qiyas kiya ja sakta hai? Rasool Allah ﷺ ne wazih tor par deen mein naye umoor ijad karne se mana’a farmaya hai: Sayyiduna Irbaz Bin Sariya رضی اللہ عنہ bayan karte hein keh Rasool Allah ﷺ ne farmaya:

 

)) ایاکم والامور المحدثات، فان کل بدعۃ ضلالۃ((

 

” Nay nay kam ijad karne se bachna, Kiyounkeh har bid’at gumrahi hai.”  [15]

 

Aur bahut si doosari Ahadith hein jin ka zikar muqaddama mein guzar chuka hai.

 

2: Eid Milad-ul-Nabi ke liye is Hadith se bhi istidlal kiya jata hai, Rasool Allah ﷺ se peer ke roze ke mut’aliq pocha geya to Ap ﷺ ne farmaya:

 

)) ذاک یوم ولدت فیہ، ویوم بعثت فیہ ((

 

” Is din meri pedaish hui aur isi din mujhe Nubuwwat ata ki gai. “[16]

 

Ap ﷺ apne Yoam-e-Pedaish ki ta’azeem kiya karte thay aur apni pedaish ki khushi mein roza rakha karte thay.

 

Izalah:

 

Rasool Allah ﷺ sirf peer ko roza nahin rakha karte thay balkeh pee aur jumerat ka roza rakha karte thay aur us ki wajah Ap ﷺ ne yeh batai:

 

))تعرض الاعمال یوم الاثنین والخمیس، فاحب ان یعرض عملی وانا صائم ((

 

“Peer aur jumerat ko a’amaal paish kiye jate hein. Mujhe yeh bat pasand hai, Jab mere a’amaal paish hon to main roze ki haalat mein hon.”[17]

 

Rasool Allah ﷺ har peer ko roza rakha karte thay na keh siraf 12 Rabi-ul-Awwal ko.

 

Is Hadith se to mahaz is qadar hi istadlal kiya ho sakta hai keh us din roza rakha jaye, Baqi sargarmiyon ka jawaz kahan se nikal sakta hai? Jabkeh Allah Taala wazih tor par irshad farmata hai:

 

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا لَا تُـقَدِّمُوْا بَيْنَ يَدَيِ اللّٰهِ وَرَسُوْلِهٖ وَاتَّقُوا اللّٰهَ ۭ اِنَّ اللّٰهَ سَمِيْعٌ عَلِيْمٌ        Ǻ۝

 

“Aye Iman walo! Tum Allah aur us ke rasool se aagay na badho aur tum Allah se daro, Bila shubah Allah khoob sunane wala, Khoob janne wala hai.”[18]

 

Mazeed irshad farmaya:

 

وَمَآ اٰتٰىكُمُ الرَّسُوْلُ فَخُذُوْهُ    ۤ وَمَا نَهٰىكُمْ عَنْهُ فَانْتَهُوْا 

 

“Aur Allah ka Rasool tumhein jo kuch de woh le lo aur jis se mana’a kare usay chod do.”[19]

 

Dilchasap bat yeh hai keh istidlal to Nabi-e-Kareem ﷺ ke roza rakhne se kiya jata hai, Lekin us din roza bilkul nahin rakha jata, Balkeh bahut se afrad ne likha hai keh us din roza rakhna makrooh hai.

Iban-e-Ibad aur Iban-e-Aashir ne is din roza rakhne se mana’a kiya hai. Shaikh Abu Abdullah Muhammad Bin Muhammad Bin Abd ul Rahman Tarabilsi apni kitab “Mawahib-ul-Jalil Sharah Mukhatasir Khalil” mein likhte hein, Shaik Zarooq “SharahAl-Qurtabiyah” mein bayan farmate hein:

 

)) انہ من اعیاد المسلمین فینبغی ان لایصام فیہ((

 

” Yeh din musalmanon ki Eidon mein se hai, Is din roza rakhna munasib nahin hai.”[20]

 

Shaikh Ahmad Bin Khalid Al Nasiri apni kitab “Al-Istiqsa’a Li-Akhbaar Doal-ul-Maghrib Al-Aqsa” (ki jilad doam, safha :144 ) mein likhte hein keh main Sahil-e-Samundar ki taraf geya. Mujhe Ibn-e-Aashir aur un ke mureed milay jo khane peene mein mashghool thay. Unhon ne mujhe bhi khane mein shareek hone ki da’awat di. Main ne bataya ke main ne roza rakha huwa hai, Unhon ne na-pasandeeda nazron se mujhe dekha aur kaha:

 

)) ھذا یوم فرح وسرور یستقبح فی مثلہ الصوم کالعید  ((

 

“Yeh khushi aur lutaf andoz hone ka din hai. Eid ki tarah is din bhi roza rakhna intihaai buri bat hai.” [21]

Rasool Allah ﷺ ne to 7 dinon ko Eid qarar diya hai

 

• Anas رضی اللہ عنہ bayan karte hain keh Rasool Allah ﷺ Madina tashree laaye, Aur un logon ke haan 2 din muqarar thay, Un mein woh khel kood kiya karte thay, Ap ﷺ ne pocha ye 2 din keya hein? Unhon ne kaha keh hum Daur-e-Jahiliyyat mein in dinon mein khelte koodate thay to Rasool Allah ﷺ na farmaya:

)) ان اللہ قد ابدلکم بھما خیرا  منھما :  یوم الاضحی،  ویوم الفطر  ((

 

“Beshak Allah Taala ne tumhein in ke badle in se achay din diye hein. Azha (qurbani) aur Fitar ka din.” [22]

 

• Uqba Bin Amir رضی اللہ عنہ bayan karte hein, Rasool Allah ﷺ ne farmaya:

)) یوم العرفۃ ویوم النحر وایام التشریق عیدنا، اھل الاسلام، وھی ایام اکل وشرب ((

 

Arfa (9 Zil-Hajjah), Nahar (Al-Azha) aur Ayyam-e-Tashreeq (Eid-Ul-Azha ke baad wale 3 din) hum Ahal-e-Islam ke liye Eid ke din hein.[23]

 

• Isi tarah Jumma ke mut’alliq Ap ﷺ ne irshad farmaya:

)) ان یوم الجمعۃ   یوم عید، فلاتجعلوا یوم عیدکم یوم صیامکم الا ان تصوموا قبلہ او بعدہ ((

 

“Beshak Jumme ka din Wid ka din hai, Apne is Eid ke din roza na rakho magar yeh keh is se aik din pehle ya baad mein roza rakho.” [24]

 

Rasool Allah ﷺ ne to inhi saat dinon ko Eid qarar diya hai. Ab Eid ka aathawan din kahan se aa geya?  Allah Taala to wazih andaz mein ailan farmata hai:

 

اَلْيَوْمَ اَ كْمَلْتُ لَكُمْ دِيْنَكُمْ وَاَتْمَمْتُ عَلَيْكُمْ نِعْمَتِيْ وَرَضِيْتُ لَكُمُ الْاِسْلَامَ دِيْنًا

 

” Aj main ne tumhare liye tumhara deen mukammal kar diya aur tum par apni ne’amat poori kar di aur tumhare liye islam ko deen ke tor par pasand kar liya.” [25]

 

Deen ki takmeel ke baad us mein apni taraf se izafa bid’at hi hai chahe is par kesi mulamma’a sazi ki gai ho.

 

3: Yeh daleel bhi di jati hai keh Nabi-e-Kareem ﷺ ki paidaaish par khushi manana to Quraan ki roo se matloob hai. Allah Taala farmata hai:

 

((قُلْ بِفَضْلِ اللّٰهِ وَبِرَحْمَتِهٖ فَبِذٰلِكَ فَلْيَفْرَحُوْا))

 

Keh dijiye! Keh Allah ke fazal aur us ki rahmat se khush ho jao.” [26]

 

Allah Taala ne rahmat se khush hone ka hukam diya hai, Nabi-e-Kareem ﷺ sab se badi rahmat hein to hum kiyoun is par khush na hon. Allah Taala farmata hai:

 

((وَمَآ اَرْسَلْنٰكَ اِلَّا رَحْمَةً لِّلْعٰلَمِيْنَ))

 

“Aur hum ne Ap ﷺ ko sab jahanon ke liye rahmat bana kar bheja hai.” [27]

 

Izala:

Soorah Younas ki aayat ko pichay wali aayat ke sath mila kar padha jaye to wazih ho jata hai keh yahan rahmat se keya murad hai. Irshad-e-Bari Taala hai:

 

يٰٓاَيُّھَا النَّاسُ قَدْ جَاۗءَتْكُمْ مَّوْعِظَةٌ مِّنْ رَّبِّكُمْ وَشِفَاۗءٌ لِّمَا فِي الصُّدُوْرِ ڏ وَهُدًى وَّرَحْمَةٌ لِّلْمُؤْمِنِيْنَ     57؀ قُلْ بِفَضْلِ اللّٰهِ وَبِرَحْمَتِهٖ فَبِذٰلِكَ فَلْيَفْرَحُوْا  ۭ ھُوَ خَيْرٌ مِّمَّا يَجْمَعُوْنَ     58؀

 

“Aye logo! Yaqinan tumhare pas tumhare Rab ki taraf se (Quraan ki) nasehat aa gai hai aur (yeh) shifa hai in (bimariyon) ke liye jo seenon mein hein aur mominon ke liye hidayat aur rahmat hai. (Aye Nabi!) Keh dijiye! (Yeh) Allah ke fazal aur us ki rahmat se (nazil huwa) hai lihaza (logon ko) chahiye keh woh isi ke sath khush hon, Yeh un cheezon se bahut behtar hai jo woh jama’a karte hein .” [28]

 

In aayaat se wazih tor par maaloom hota hai keh yahan rahmat se murad Quraan-e-Majeed hai. Sahaba-e-Kiraam is se Quraan aur Islam hi murad lete thay.

 

Imam Qurtibi رحمہ اللہ ((قُلْ بِفَضْلِ اللّٰهِ وَبِرَحْمَتِهٖ فَبِذٰلِكَ فَلْيَفْرَحُوْا)) Ki tafseer bayan karte hue likhte hein, Abu Saeed Khudri aur Ibn-e-Abbas رضی اللہ عنہمbayan karte hein:

 

(( فضل اللہ:  القران، ورحمتہ:  الاسلام ))

 

“Allah ka fazal Quraan aur us ki rahmat islam hai.”

 

Isi tarah Hasan Basari, Zahhak, Qatadah رحمہم اللہ  kehte hein :

 

))   فضل اللہ: الایمان، ورحمتہ:  القران ((

 

“Allah ka fazal iman aur us ki rahmat Quraan hai.”[29]

 

Isi tarah Imam Ibn-e-Kaseer رحمہ اللہ ne bhi is aayat ki tafseer karte hue Quran Majeed hi ki doosari aayaat se sabit kiya hai keh Quran hi ko Allah ne logon ke liye apni rahmat qarar diya hai. [30]

 

4: Isi tarah mandarja zail Hadith se istadlal kiya jata hai: Anas رضی اللہ عنہbayan karte hein:

 

)) ان النبی ﷺ عق عن نفسہ بعد النبوۃ ((

 

“Nabi ﷺ ne nubuwwat ke baad apna aqeeqa kiya.”[31]

 

Nabi-e-Kareem ﷺ ka aqeeqa Ap ﷺ ke dada Abdul-Mutlib ne saatwein din kiya tha. Aqeeqa doosari martaba nahin kiya ja sakta. Nabi-e-Kareem ﷺ ne apni wilaadat ki khushi manane aur ummat ko ta’aleem dene ke liye aisa kiya. Humein is Sunnat par amal karte hue is azeem ne’amat ke shukrane ke tor par ijtima’aat mun’aqad karne aur Anwa’a-o-Aqsaam ke khanon ka ahtamaam karna chahiye.

 

Izala:

 

Yeh Hadith sabit hi nahin hai.

 

)) قال عبد الرزاق فی مصنفہ…..  انبانا عبداللہ بن محرر عن قتادۃ عن انس ان النبی ﷺ عق عن نفسہ بعد النبوۃ ((

“Imam Ibn-e-Qayyam is Hadith ko Abd ul-Razzaq ke hawale se bayan karne ke baad Abd ul-Razzaq ka yeh qaol bayan karte hein:

 

((انما ترکوا ابن محرر بھذا الحدیث ))

 

” Unhon (Muhaddiseen) ne Ibn-e-Muharrar ko is Hadith ki wajah se chod diya hai.” [32]

 

Hafiz Ibn-e-Hijar رحمہ اللہ kehte hein: “Yeh Hadith sabit nahin.”

 

Bazzar kehte hein: Is Hadith ko bayan karne wala akela Abdullah Bin Muharrar hai aur woh Zaeef hai.” [33]

 

Imam Nawawi رحمہ اللہ likhate hein:

 

واما الحدیث الذی ذکرہ فی عق النبی ﷺ عن نفسہ فرواہ البیہقی باسنادہ عن عبداللہ بن محرر عن قتادہ عن انس ……الخ. ھذا حدیث باطل و عبدللہ بن محرر ضعیف، متفق علی ضعفہ، قال الحفاظ:  ھومتروک.

 

Aqeeqa wali Hadith ko Imam Baihaqi Abdullah Bin Muharrar An Qatada An Anas se bayan karte hein. Yeh Hadith batil hai. Abdullah Bin Muharrar Zaeef hai aur us ke zo’af par sab ka itfaq hai. Huffaz-e-Hadith kehte hein: “Yeh matrook hai.”[34]

 

Imam Zahabi kehate hein: “Yeh matrook hai aur siqa nahin hai.”[35]

 

Imam Ahmad kehte hein: “Logon ne is Hadith ko tarak kar diya hai.”

Imam Dar-e-Qutani kehte hein: “Yeh matrook hai.”

Imam Ibn-e-Hibban kehte hein: “Yeh bagher ilam ke jhoot bolta hai aur akhbaar ko bagher samjhe ulat palat kar deta hai.”

Imam Ibn-e-Moeen kehte hein: “Yeh siqa nahin hai.”

Imam Bukhari kehte hein:”Munkar-ul-Hadith hai.”[36]

 

5: Aik ishkaal yeh paish kiya jata hai, Maan lete hein Eid Milad-ul-Nabi bid’at hai Nabi-e-Kareem ﷺ aur Sahaba se is ka koi suboot nahin milta lekin yeh Bid’at-e-Hasnah hai jesa keh Sayyiduna Umar Bin Khattab رضی اللہ عنہ ne taraweeh ki jama’at shuru karwai to logon ko ba-jama’at Namaz-e-Taraweeh ada karte hue dekha to farmaya:  ((نعمت البدعۃ ھذہ))  ” Ye achi bid’at hai” Yahi misal eid Milad-ul-Nabi ki hai.

 

Izala:

 

is ka mufassal jawab kitab ke muqadma mein guzar chuka hai, Mulahaza farmaein.

 

6: Isi tarah aik ishkaal yeh paish kiya jata hai keh musalmanon ki aik bahut badi ta’adaad is ke jawaz par muttafiq  aur is ke manane ka ahtamaam karti hai aur Hadith mein aata hai:

 

((ما راہ المسلمون حسنا فھو عند اللہ حسن))

“Jise musalman acha samjhein woh Allah ke han bhi acha hi hota hai.”[37]

 

Izala:

 

is ka mufassal jawab kitab ke muqadima mein, Page: 95.103 mein guzar chuka hai. Mulahaza farmaein:

 

7: Isi tarah aik ishkaal yeh paish kiya jata hai keh islam mein jo acha kam raa’ij karta hai usay us ke karne walon ke barabar sawab mita rehta hai. Hadith mein hai:

 

))من سن فی الاسلام سنۃ حسنۃ……الخ((

 

“Jis ne islam mein koi acha tareeqa ijaad kiya…… Alakh”[38]

 

To Milad-ul-Nabi bhi acha tareeqa hai lihaza humein isay manana chahiye.

 

Izala:

 

Is ka mufassal jawab bhi kitab ke muqadima mein guzar chuka hai, Mulahaza farmaein.

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♦ Khud Saakhta Saqafat Ke Hawale Se Jawaz? Kaya “Saqafat” Deen-o-Mazhab se Alag Cheez Hai?  ♦

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Milad ko dhoom dham se manane ki aik “Daleel” yeh bhi paish ki ja rahi hai keh is ka ta’aluq Deen-o-Mazhab se nahin balkeh saqafat se hai. Pehle logon ka rehan sehan, moaashrat sadah thi, Logon ke makaan tang aur chote hote thay, Libas aur Bood-o-Bash aur khorak waghera sab sadah thi. Is ke bar-akas aalishan rihaishein hein, Poshakein aur khorakein bhi pur-takalluf hein hatta keh masaajid bhi pukhta hi nahin, Aalishan aur Zarr-Nigar hein. Isi tarah milad ke jashan mein yeh jo dhoom dham aur Israaf-e-Be-ja ki sooratein hein ya juloos aur is qisam ke deegar mazaahir hein, In ka taalluq bhi saqafat se hai. Is liye jis tarah saqafat ke deegar mazaahir ko “Bid’at” nahin kaha jata, Milad ke in Khud-Saakhta muzahiron ko bhi “Bid’at” qarar nahin diya ja sakta.

 

Subhan Allah! Yeh “daleel” bhi khoob hai. Goya Ilaqaa’i tor atwaar bhi, Jis ko saqafat ka nam diya gaya hai, Ab “shara’i daleel” ban gaye hein. Is aitbar se baaz ilaqon mein jo “Wani” ya karokari ki rasmein hein jin ko khatam karne ka mutalaba kiya jata rehta hai, Woh bhi ilaqa’i saqafat ke nam par jaa’iz hi honi chahiyen? Mukhtalif ilaqon mein jo apne apne ilaqon ke hisab se mukhtalif qisam ke “Dance” raa’ij hein, Jese “Khatak dance” “Luddi” “Bhangda” waghera yeh bhi saqafati mazaahir hein, In ko bhi Deen-o-Sharee’at ke Nuqta-e-Nazar se dekhne ki zaroorat nahin hai. Bas ilaqaa’i saqafat ki wajah se in ka jawaz tasleem kar lena chahiye. Isi tarah hamari shadi biyah ki bahut si rusoomaat hinduon ki naqqali ya islami tahzeeb se Nafrat-o-Begangi par mabni hein, Jese mehandi ki rasam hai, Band baje ka riwaj hai, Aatish bazi ka silsila hai, Mardon aur auraton ka by-bakana ikhtalaat aur un ki video film sazi hai, Auraton ka parde se yaksar beniyaz ho kar Barsar-e-Aam apne Husan-o-Jamal, Apni Aaraaish-o-Zebaaish aur apne libas aur zewraat ki numaish karna hai. Anwa-o-Aqsaam ke khanon ki soorat mein  Israf-o-Tabzeer ka shetani silsila hai, Waghera waghera. Yeh sab goya saqafati mazaahir hein jo Qabil-e-Nakeer nahin balkeh mazkoora daleel ki roo se jaa’iz qarar paaein gay. Sach hai:

 

Gar hameein maktab hameein mullan

Kaar-e-Tiflan tamaam khawahid shud

 

Is liye hum araz karein gay keh kisi mulak ya qoam ki saqafat koi cheez nahin, Asal cheez us qoam ka mazhab aur nazriya hai, Har cheez us ke mazhabi nazriyat ke tabe’a hoti hai.

Hindumat aik mazhab hai, Us ke maanane walon ki har cheez us ke tab’e hai, Woh apne murdon ko dafnate nahin, Jalate hein, Woh apni ladkiyon ko wiraasat mein se hissa nahin dete balkeh shadi ke moqa’a par daan (jahez) dete hein. وعلی ھذا القیاس un ki saqafat ke aur mazaahir hein, Woh mahaz saqafat nahin. Un ke mazhab aur Nazriya-e-Hayat ka hissa hein.

Haya bakhatgi maghrabi saqafat hai jis ke bahut se mazaahir hein, Jese Bepardagi-o-Uryani, Marad-o-Zan ka be-bakana aur be-hijabana ikhtalaat balkeh bar Sar-e-Aam chokon aur sadkon par Bos-o-Kinar, Sharab noshi, Jodon ka baaham Raqas-o-Surood, Nikah ke bagher Marad-o-Zan ka baham jinsi ta’aluq waghera, Yeh un ki saqafat ka hissa hein jo unhon ne mazhab se aazad ho kar ikhtiyar ki hai. Ab yehi unka mazhab aur Nazriya-e-Hayat hai yahi un ki saqafat aur culture hai.

Is se yeh bat wazih hui keh aj kal jis ko saqafat aur culture kaha jata hai, Woh kisi qoam ke mazhabi tasawwurat aur Nazriya-e-Hayat se alag nahin hota balkeh us ke Nazriya-e-Hayat hi ke Ajzaa-e-Tarkeebi se tashkeel pata hai. Is aitbar se musalmanon ki saqafat hargiz woh nahin ho sakti jis ke Ajzaa-e-Tarkeebi us ke islami tasawwuraat ke bajaye ghairon ke tasawwuraat, Ya ghairon ki Naqqali-o-Mushabihat par mabni ya islam ke bayan kardah usoolon se mutsadim hon.

“Milaad” ke Ajzaa-e-Tarkeebi ka islam ke tasawwuraat se koi ta’aluq nahin. Is ke sab ajzaa’a ghairon ki naqqali aur mushabahat par mabni hein jin se musalmanon ko roka geya hai, jese:

• Yoam manaana.
• Juloos nikaalna.
• Charaghan karna.
• Bhangde, Luddiyan daalna.
• Israaf-o-Tabzir aur
• Ifraat-o-Ghaloo ka muzahara
• Tayyun key saath Sadqa-o-Khairaat karna.

 

In mein sey koi juz bhi Islami nahin hai, Phir isko Islami saqafat ya musalmaanon ki saqafat kis tarah tasleem kiya ja sakta hai? Ya saqafat key naam par ghairon ki is naqqali ko kyun kar jaayiz ya Ajar-o-Sawab ka baa’as samjha ja sakta hai?

Jahan tak is baat ka taluq hai key pehley mu’asharat saada thi, Ab aasaishon aur sahoolaton ki farawani hai. Lekin unka talluq to Maadi Asbaab-o-Wasaa’il sey hai, Pehley yeh Wasaa’il kam they, Ab Wasaa’il ki farawani hai jiski wajah sey mu’asharat mein saadgi ki bajaye aasaishon key istemaal mein ziyadti aagayi hai aur aisey halaat mein jab Allah Ta’ala Asbaab-o-Wasaa’il sey nawazey, Shar’iyat-e-Islamia mein in sey fayiz yaab honey ki ijazat di gayi hai. Nabi (ﷺ) ka farmaan-e-Giraami hai key Allah Ta’ala agar kisi par Inaam-o-Ikram farmaye to woh is baat ko pasand farmata hai key iskey asraat bhi us shakhs mein nazar aayein.

Is a’itbaar sey agar koi shakhs Allah key diye huwey Wasaa’il sey acha makaan bana leta hai, Achi Bood-o-Baash ikhtiyar karta hai, Achi khuraak istemaal karta hai basharteeka woh israaf aur takkabur sey bachta hai to yeh na sirf jaayiz balkey mustahsan hai. Lekin in Maadi Asbaab-o-Wasaa’il ko istemaal karney wala koi bhi yeh nahin samajhta key saada makaan ki bajaye acha makaan bana kar rehney mein Ajar-o-Sawab zayada hai, Saada khuraak ki bajaye achi khuraak ki fazeelat ziyada hai, Saada libaas ki bajaye besh qeemat libaas pehnney ka ajar mujhey ziyada milega. waghaira.

Jab keh ” Jashan-e-Milad” mein kadodon ke hisab se jo be-masraf paisa barbad kiya jata hai, Woh aik to sarasar Israf-o-Tabzeer hai jo Quran ki roo se Ikhwan-e-Shayateen ka kam hai lekin jawaz ka falsafa tarashane wale “Mufakireen-e-Islam” ki taraf se is shetani kam ko Ajar-o-Sawab aur nihayat fazilat wala kam bawar karaya jata hai. Dosara, Yeh ghair muslimon ki naqqali hai jo Farman-e-Rasool ki roo se sakhat na-jaaiz aur haram hai. Isi tarah is rasam ke doosare mazaahir hein, In mein se kisi ka bhi islami Nuqta-e-Nazar se jawaz nahin hai.

Ilawa azeen Masjid, Makaan, Khorak waghera yeh sab cheezein to aisi hein jo Ehad-e-Risaalat-o-Ehad-e-Sahaba mein sadgi ke sath mojood thien, Wasaa’il ki farawani se yehi huwa hai keh un mein kuch taraqqi ho gai hai. Agarche is taraqqi ko koi Ajar-o-Sawab ka ba’is qarar nahin deta. Lekin “Milad” ki rasam to aisi hai keh Ehad-e-Risaalat-o-Adwar-e-Khair-ul-Quroon mein is ka sire se koi Nam-o-Nishan hi nahin milta. Is ki dhoom dham ko moaasharti taraqqi se kis tarah joda ja sakta hai? Behar hal jis aitbar se bhi is rasam ka jaa’iza liya jaye, Is ko jawaz ya istehsan ka darja nahin diya ja sakta. Yeh sarasar apne Ajzaa-e-Tarkeebi ke aitbar se na-jaaiz aur Bid’at-o-Munkir hai. اعاذنا اللہ منھا.

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Malhooza:

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Yeh saqafat wali “daleel” doctor Tahir-ul-Qadiri ki zehni upaj hai jo Quran-e-Kareem ki bayan karda haqiqat ((………وَاِنَّ الشَّيٰطِيْنَ لَيُوْحُوْنَ اِلٰٓي اَوْلِيٰۗـــِٕــهِمْ لِيُجَادِلُوْكُمْ)) Al-Ana’am:6:121 ) ki misdaq hai.

“Jashan-e-Milad” ke jawaz mein paish kiye jane wale deegar “dalaa’il” ki haqiqat janne ke liye mulahaza ho hamari kitab “Jashan-e-Milad” ki haqiqat aur mujawwizeen ke dalaa’il ka jaaiza.”

 

♦ Chiraghan Air Aatishbazi Ka Rawaj Aur Us Ki Haqiqat ♦

Chiraghan ka silsila bhi aj kal aam aur roz-afzoon hai. Pehle pehal Hindustan mein ye Shab-e-Barat ke moqa’a par hota tha aur log aam tor par apne gharon ki munderon par mom batiyan ya tail ke chote chote diye jala kar chiraghan karte thay, Phir Shab-e-Meraj mein bhi ye kam kiya jane laga aur phir badhte badhte ye silsila “Eid-e-Milad” tak daraz ho geya, Ilawa azeen yeh silsils mom batiyon aur tail ke deewohn se badh kar bijli ke balbon, Tiyobon aur Qumqumon tak pohanch geya, Neez munderon se nikal kar sadkon, Gali koochon, Chorahon aur bazaron aur poori poori imarton hatta keh masjidon tak wasee’a ho geya.

Aur sitam zareefi ki intiha hai keh bijli ke balbon aur qumqamon ke zariye se jo zabardast chiraghan kiya jata hai, Woh beshtar chori ki bjli hoti hai, Ya’ani Barah-e-Raasat wapda ke bijli ke taron se kunda laga kar hasil ki jati hai. Un se poochha ja sakta hai keh hukoomat ne is chori ki un ko ijazat du hui hai? Aur agar yeh ijazat nahin hai aur hamare khayal mein nahin hai to kaya is chori ki bijli se chiraghan kar ke jashan manane ka koi shara’i jawaz hai?

Ab “Milad” ke moqa’a par to Rang-o-Noor ka yeh selab kai dinon tak jari rehta hai balkeh in’aami muqabile mun’aqad hote hein aur jis ilaqe ke gali koochon ya bazar aur chorahe ko ya numayan badi badi imaarton ko zayada sajaya ya barqaya (bijli ke qumqamon se aarasta kiya) geya hota hai, Usay in’aam se nawaza jata hai, Is tarah Aara’ish-o-Zebaa’ish aur “chiraghan” par bila mubalagha lakhon nahin kadodon rupe chand dinon mein kharach kar diye jate hein aur agar deegar islami mulkon ko bhi, Jahan ye Rusoomat-e-Bid’iyya isi andaz se ada ki jati hein, Shamil kar liye jaye to yeh raqam kadodon se tajaawaz kar ke arbon tak pohanch jati hai.

Isay awam ki nazron mein aik Kar-e-Khair aur Baa’is-e-Ajar-o-Sawab kam bawar kara diya geya hai, Tab hi to awam apne khoon paseene ki kamaai is tarah is par saraf karne ke liye tayyar ho jate hein, Woh apne Paighembar ka Uswa-e-Hasna to apnane aur apni zindagi ko is sanche mein dhalne ke liye tayyar nahin hein lekin jab Warsaan-e-Minber-e-Rasool ki taraf se un ke zehnon mein yeh rasikh kar diya jaye keh Muhabbat-e-Rasool ka yeh tareeqa hi nijat ke liye kafi hai. To phir un ke liye keya zaroori hai ke woh Uswa-e-Hasna ko apna kar apne karobar ko sahih karein? Apne Akhlaq-o-Kirdar ki islah karein? Apne moamlaat aur ma’amoolat ko durusat karein. Apni zindagi ke rehan sehan aur tor atwar ko sahih karein? Kaya un ke liye yeh “Ne’m-ul-Badal” sahih nahin keh woh in sari “Khikheedon” ki bajaye “Milad” ke moqa’a par chiraghan kar lein ya Juloos-e-Milad mein shirkat kar lein ya kadodon aur arbon ke is israaf mein apna hissa dal dein aur phir sara sal Uswa-e-Hasna se be-neyaz reh kar man maniyan karte rahein.

Chunanche awam ne apne mazhabi rahnumaon ki sheh par yehi Ne’m-ul-Badal mustaqil tor par ikhtiyar kar liya hai aur woh “Milad” ke moqa’a par nihayat Zoq-o-Shoq se aur badi wariftagi se chiraghan karte hein aur is be-faida kam par kadodon aur arbon rupe har sal barbad kar dete hein.

Lekn aaiye! Zara dekhiye! Keh “Chiraghan” ka badahta huwa yeh silsila “Kar-e-Khair” hai ya “Kar-e-Ghair” hai? Yeh Farzandaan-e-Tuheed ka kam hai ya Ahl-e-Shirak ka imtiyaz hai?

Is silsile mein hum apni taraf se kuch kehne ki bajaye Shaikh Abdul-Haq Muhaddas Dehalwi رحمہ اللہ ka iqtibas  paish karna behtar samakhte hein, Chunancheh woh likhte hein:

“Bid’atein” Hindustan ke aksar shehron mein logon ne yeh rawaj kar liya hai keh pandarhwien Sha’abaan ki rat ko apne ghar ki deewaron par chiragh jalate aur fakhriya roshani karte hein keh hum ne aisi achi roshani ki hai jo doosaron se achi hai aur hum itne bade aadmi hein jo roshani karte hein. Fardan fardan aur ijtimaai hasiyat se is rat mein aatish bazi chodte aur deegar khel kood karte hein. Yeh woh umoor hein jin ki asliyyat Ahaadith ki moatber kitabon mein mojood nahin hai, Is ke ilawa kisi ghair moatber kitab mein bhi in umoor ke Masnoon-o-Sunnat hone ki koi zaeef ya mozoo’a Hadith paai nahin jati.

Mamalik-e-Arbiya mein se Harmain Shareefain aur ghair arabi mamalik ke kai doosare shehron mein (Hindustan ke siwa) in umoor ka koi rawaj nain hai. Is se sabit hota hai, Ain mumkin yeh hai balkeh Yaqeen-e-Wasiq hai keh Hindustan ke hindu’on ke deegar rusoom anjam dene ki tarah hindi musalmanon ne is rasam ki pairwi ki, Jese hindu “Deewali” ke tehwar par apne gharon ki deewaron aur taaqon mein diye jalate hein aur Hindustan ke hindu’on mein kufar ki wajah se bid’ati umoor ba-kasrat raa’ij hein. Chonkeh musalmanon ke hindu’on se bade ikhtilaat rahe hein, Hindu’on ne apni auraton ke sath musalmanon ki shadiyan kien, isi Ikhtilaat-e-Aam aur rehan sehan ke tareeqe ikhtiyar karne ke sabab se musalmanon ne bhi roshani karne ki rasam dal li hai. Baaz kehte hein keh hum bhi kisi saith sahookar se kum nahin, Jis tarah woh roshani karte hein wesi hi balkeh us se achi hum karte hein.

Baaz muta’akhireen Ulma’a ka bayan hai keh makhsoos raton mein ba-kasrat roshani karna, Bid’at-e-Shaniaah (Nikammi bid-at) hai, Is liye keh zaroorat se ziyada roshani karne ke mustahab hone ka shari’at mein koi hukam nahin hai.

Ali Bin Ibrahim ka bayan hai keh chiraghan aur roshani karne ki ibtida Barmakiyon ne ki hai jo Naslan-o-Aitqaadan aatish parasat thay aur zahiri islam lane ke baad bhi unhon ne apne Wahmi-o-Khayali umoor ko islam mein jari rakhne k Hatt-ul-Imkan koshishein kien kiyounkeh aitiqadi tor par un ko qadeem rawaj ke darusat hone ka yaqeen tha, Neez islam mein qadeem Rawaj-o-Rusoom ko baqi rakhne mein un ki maslahat yeh thi keh islam ke parde mein chiragh jala kar us ko sajde karte huay aatish parasti ki rooh ko baqi rakhein. Aur turrah yeh hai keh jahil Aa’ima-e-Masaajid ne Chiragh-o-Roshani aur Namaz-e-Ragha’ib ki aad mein logon ko jama’a karne ka tareeqa bana liya hai ta keh apni Qiyadat-o-Sardari jata kar dolat samet saken, Sath hi qissa khawan majaalis mein khoob qisse bayan kar saken aur ghareebon se rupe lete rahen. Haqiqat-e-Amar yeh hai keh in tamaam munkaraat ke Butlaan-o-Ibtaal ke liye Allah ne Aaima-e-Huda paida kiye keh munkiraat na-paid ho jaein. In Aaima-e-Huda mein se baaz woh hein jinhon ne doosri sadi hijari mein Mamaalik-e-Arab-o-Sham ke andar munkiraat ko achi tarah khatam karne ki koshish ki thi.

 

“Tazkira” mein Allama Tartoosi ne likha hai keh Khatam-e-Quraan ki shab mein Ijtama’a, Minbaron ka qiyam, Auraton aur mardon ka mael jol aur khel kood waghera mein bahimi ikhtilaat aur Zamana-e-Hal ke A’amal-o-Kirdar-e-Na-Guftah beh, Yeh sab ke sab kam koi asliyat nahin rakhte aur un ke jawaz ki koi soorat nahin.” [39]

 

Taqriban yehi bat Mulla Ali Qari Hanfi  رحمہ اللہ ( Mutawaffa 1014 hiri ) ne bhi likhi hai. Chunanche woh tahreer farmate hein: 

 

)) و اول حدوث الوقید من البرامکۃ وکانوا عبدۃ النار، فلما اسلموا ادخلوا فی الاسلام، ما یموھون انہ من سنن الدین ومقصودھم عبادۃ النیران، و لم یات فی الشرع استحباب زیادۃ الوقید علی الحاجۃ فی موضع ((

 

“Sab se pehle jinhon ne chiraghan kiya, Woh Baramikah thay, Yeh aag ke pujari thay, Jab yeh musalman ho gay to unhon ne aatish parasti ki kai cheezon ko islam mein dakhil kar ke yeh bawar karaya keh yeh bhi Deen-e-Islam ke tareeqe hein aur maqsad un ka aag ki pooja tha kiyounkeh woh musalmanon ke sath in chiraghon ki taraf Rukoo-o-Sujood karte thay. Aur shari’at mein kisi bhi jagah, Zaroorat se zayada roshani karne ka istihbab warid nahin hai…..,” [40]

Baramikah, Yeh aik majoosi khandaan tha, Yeh khandaan padha likha aur Ilam-o-Fazal ka malik tha, Jis ki wajah se is khandaan ke bhut se logon ko Abbasi Khulfa’a, (Haroon-Al-Rasheed, aur Mamoon-o-Mo’atsim waghera) ke darbaron mein khas muqam hasil tha balkeh ba’az to in khulfa’a ke Wazir-o-Musheer bhi rahe. Mazkoora taareekhi hawalon se to yehi sabit hota hai keh Qubool-e-Islam ke bawjood aatish parasti ke jaraseem un ke andar mojood rahe aur Zill-e-Ilaahi ke Saya-e-Aatifat mein rehne ki wajah se un ko musalmanon ke andar apne mushrikana khayalaat phelane ke mawaq’e bhi muyassar aa gay, Jin mein aik mushrikana aur aatish paristana rasam chiraghan aur aatish bazi hai.

Pehle pehal Shab-e-Barat ke moqa’a par hi chiraghan bhi hota tha aur aatish bazi bhi, Phir chiraghan ka daairah to bahut phel geya aur har aham moqa’a par chiraghan ka ahtamam nihayat zaroori qarar paya hattah keh ab ye shadiyon ka bhi aik lazmi hissa ban geya hai. Lekin aatish bazi abhi tak Shab-e-Barat hi ke sath khas hai. Is rat ko jis shiddat aur tasalsul ke sath aatish bazi ki jati hai, Woh Al-amaan wal-Hafeez ki misdaq hai, Phir shadiyon par hukoomat ki taraf se pabandi se pehle shadi ke moqa’a par bhi is shaitani rasam ka silsila bada aam ho geya tha. Jis mein pabandi ke bawjood koi kami nahin hui. ھداھم اللہ تعالی.

Behar hal mazkoora tafseel se wazih hai keh khushi aur musarrat ke moqa’a par kisi bhi andaz se chiraghan ya aatish bazi ka ahtamam karna saraasar haram aur na-jaaiz hai. Woh “Eid-e-Milad” ka moqa’a ho ya shadi biyah ka ya kisi aur Taqreeb-e-Musarrat ka, Kisi bhi moqa’a par chiraghan ya aatish baz ka jawaz nahin hai.

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[1] Urdu daira muaarif-e-islamiya

[2] Sahih Al Bukhari, Al-Sulah, Baab-o-Iza istalaho alaa Joarin, Hadith: 2697, Wa Sahih Muslim, Al Aqziyah, Baab-o- Naqz-e-Al Ahkam-e-Al Batilah…., Hadith: 1817.

[3] Sunan Al Nasai, Salat-ul-Eidain, Baab-o- Kaif-al-Khutbati: Hadith: 1579

[4] Mulahاza ho maqalah: السیرۃ النبویۃ توقیتی مطالعہ (Az Professer Zafar Ahmad Sabiq sadar Shoaba-e-Uloom-e-Islamiya, government S E College, Bahawalpur. Punjab.) Page: 219-233, Shai’a shuda dar rasal shash mahi “Al-seerah, Aalmi” Karachi (Shumara 14, October 2005.) Is maqale mein nihayat tafseel se toqiyati hisab se 12 rabi-ul-awwal hi ko Yoam-e-Wafat aur 8 Rabi-ul-Awwal ko Yoam-e-Wiladat sabit kiya geya hai.

[5] Sunan Abi Daood, Al-Libas,Baab-o- Fi Lubs-al-Suhrati, Hadith: 4031.

[6] Saad: 5:38

[7] Al Nisa’a: 4:80

[8] Aal-e-Imran: 3:13.

[9] Al Ahzab: 21:33

[10] Zad-ul-Me’aad: 4/194

[11] Aal-e-Imran 3/31

[12] Sahih Al Bukhari, Al-Soam, Baab-o-Soam-e-Aashoora, Hadith: 2004, Wa Sahi Muslim, Al siyam, Baab-o-Soam-e-Aashoora, Hadith: 1130

[13] Sahih Al Bukhari, Al-Soam, Baab-o-Soam-e-Aashoora, Hadith: 2002, Wa Sahi Muslim, Al siyam, Baab-o-Soam-e-Aashoora, Hadith: 1125

[14] Sahih Al Bukhari, Al-Soam, Baab-o-Soam-e-Aashoora, Hadith: 2003, Wa Sahi Muslim, Al siyam, Baab-o-Soam-e-Aashoora, Hadith: 1129

[15] Sunan Iban-e-Majah،Al-Muqaddmah, Baab-o- Ittiba-e-Sunnat-e-Al Khulafa-e-Al Rashidin Al Mahdiyyen, Hadith: 42.

[16] Sahih Muslim, Al-Siyam, Baab-o- Istihbab-e-Siyam-e-Salasatin……, Hadith: 1126

[17] Jame’a Al Tirmazi, Al Soam,Baab-o- Maa Jaa Fi Soam-e-Yoam-e-Al Isnaini Wal Khamis, Hadith: 747.

[18] Al Hujrat: 49:1

[19] Al Hashar: 59:7

[20] Al Qaol-al-Fasal Fi Hukm-e-al-Ahtifal Bimaolid-e-Khair-e-Al-Rusul, Page: 631.

[21] Al Qaol-al-Fasal Fi Hukm-e-al-Ahtifal Bimaolid-e-Khair-e-Al-Rusul, Page: 633.

[22] Sunan Abi Daood, Al Salah, Baab-o-Salat-e-Al-Eidain, Hadith: 1134.

[23] Jame’a Al Tirmazi, Al-Soam, Baab-o-Maa Jaa Fi Karahiat-e-Saomin ……, Hadith: 773

[24] Musnad-e-Ahmad: 2/303.

[25] Al Maa’ida: 5/3.

[26] Younus: 10/58.

[27] Al-Anbiya: 21/107

[28] Younus: 10/57-58.

[29] Al Jame’a Li Ahkam-al-Quraan: 11/10-11.

[30] Tafseer Iban-e-Kaseer: 2/553.

[31] Al Sunan-Al-Kubra Lil-Baihaqi, Hadith: 19813, wa Majma’a-ul-Zawaid, Hadith: 6203.

[32] Tuhfat-ul-Maodood, Page: 93.

[33] Fatah-ul-Bari: 9/736,737.

[34] Al Majmoo’a Sharah Al Muhazzab:  8/12.

[35] Meezan-ul-Aitidaal: 2/500.

[36] Al Zuafa-ul-Kabeer:  2/309, wa Meezan-ul-Aitidaal: 2/500.

[37] Musnad-e-Ahmad: 1/379.

[38] Sahih Muslim, Al-Ilm, Baab-o-Man Sanna……, Hadith: 1017, Baad-Al-Hadith: 2673.

[39] “Ma sabat bil Sannati fi Ayyami-al-Santi” ka urdu tarjuma “Momin ke Maah-o-Saal” Page: 176-177, Matboo’aa Darul-Isha’at, Karachi, 1966.

[40] Mirqat-ul-Mafateeh sharah Mishkaat-ul-Masabeeh, Baab-o-Qiaam-e-Shar-e-Ramazan: 3/198, Taba’a Maktabah imdadiyah, Multan.

REFERENCE:

Book: Masla Rooet-e-Hilal aur 12 Islami mahene.

 By Hafiz Salah uddin yusuf.