04. ilam-e-asmaa-ul-rijaal.
ilam-e-asmaa-ul-rijaal.
is fun ka maqsad yeh tha keh ahadith ko kizb-o-iftiraa say mahfooz kiya ja sakay, sahih aur za’eef-o-man gharat riwayaat mein waazih imtiyaz kiya ja sakay,
jo log yeh azeem khidamt sar anjaam detay unhain rijaal-e-jarah-o-taadeel kaha jata,
is fun ko fun-e-asmaau-ul-rijaal kahtay hain,
muhaddiseen nay ahadith kay raawiyon kay halaat, un ki adaalat, zabt-o-hifaz, amaanat-o-diyaanat, akhlaaq-o-aadaat, aufaaf-o-khasaail, shab-o-rauz ki masroofiyat aur logon say ta’alluqaat, algharz un ki zindagi kay tamaam pahluwun ko azhar min-as-shams kar kay saari duniya kay saamnay waazih kar diya jata keh kisi bhi raawi kay darjah-e-saqaahat-o-qubooliyat ko jaan’nay mein mushkil paish na aaye,
yaqeenan hadith ki tadween aur jama-o-tarteeb ka baad is kay tahaffuz kay liye is ilam-o-fun ka wujood mein aana nihaayat zaruri tha, yeh hi wajah hai keh is ilam ko us daur ka aik bohot bara iqdaam-o-kaarnamah tasawwur kiya jata hai.
Ahl-e-hdith-o-ahl-e-raaye.
saabiqah daur ki tarah is daur mein bhi masaail-e-shari’at kay istinbaat-o-ijtehaad karnay walay ulama kay yeh donon tabqaat maujood thay,
ahl-e-hdith istinbaat-e-ahkaam kay liye sirf Quran-o-hadees ko marji-o-masdar girdaantay aur ahl-e-raaye quran-o-sunnat say usool mustanbat kar kay, aur nusoos ki ilal par nazar daura kar ahkaam mustanbat kartay.
Tadween-e-fiqah.
us daur mein tadween-e-fiqah is tarha huwi keh us daur mein aisay mujtahid afraad paida huway jinhon nay saari zindagi anthak mehnat-o-kaawish kay zariyeh ijtehaad-o-istinbaat ka kaam kiya,
phir us kay baad un kay mustanbat masaail-o-ahkaam ko mudawwan kiya gaya,
un kay shagirdon nay un kay aqwaal ko mukhtalif kutub ki soorat mein jama kar liya aur log un mujtahideen ko fiqah mein apna imam tasleem karnay lagay, yahan tak keh un kay mazhab-o-moaqqaf ko seekh kar us par amal karna hi raah-e-amal samjha jata,
jin mujtahideen ki fiqah mudawwan huwi aur aaj tak muta’addad mamaalik mein un kay kasrat kay sath taabi-e-farmaan maujood hain, woh 4 hain.
(1) Imam Abu Hanifah ( رحمه الله ),
(2) Imam Malik ( رحمه الله ),
(3) Imam Shaafi’e ( رحمه الله ),
(4) Imam Ahmad ( رحمه الله ).
inhain a’immah-e-arba’aa kaha jata hai,
in kay ilawah baaz aur fuqahaa-o-mujhtahideen nay bhi fiqah kay maidaan mein mehnat ki lekin unhain woh maqaam-o-martabah aur qubooliyat haasil na ho saki ji a’immah arba’aa ko huwi,
in amamon kay mukhtasar halaat mandarjah zail hain.
(1) IMAM ABU HANIFAH (رحمه الله ).
Ibtedaayi halaat.
ap ka naam Nauman bin saabit aur kuniyat Abu Hanifah hai,
ap ki paidaaish 80 hijri mein koofah mein huwi, jab jawaan huway to ussi shaher mein apnay waalid kay sath kapray ka kaarobaar karnay lagay.
Ta’aleem-o-tarbiyat.
bayaan kiya jata hai keh ap aik din Bazar say guzar rahay thay keh us waqat kay Mash’hoor muhaddis-o-faqeeh imam shaabi (رحمه الله ) say mulaqat ho gayi,
unhon nay dariyafat kiya keh kiya parhtay ho ?
ap nay jawab mein kaha keh kuch nahi,
Imam shaabi (رحمه الله ) nah kaha keh ilam haasil karo, tumhaaray chahray say noor tapak raha hay, us din say ap nay ta’aleem ki taraf raghbat-o-tawajjuh shuru kar di.
Imam shaabi, imam Ataa bin rabaah, Naafi’e aur abdullah bin dinaar ( رحمهم الله ) waghairah taabi’een say ap nay ilam-e-hadith haasil kiya,
aur kaafa kay bobot mash’hoor-o-naamwar faqeeh Hammad bin Sulaiman say ilam-e-fiqah ka iktesaab kiya,
ap ko nihaayat zakaawat-o-zihaanat kay baa’is imam Hammad kay shagirdon mein woh maqaam haasil huwa keh 120 hijri mein imam Hammad ki wafaat kay baad ap ko un ka jaanasheen muqarrar kar diya gaya.
Kiya imam abu hanifah ( رحمه الله ) taabi’ee thay ?
baaz ulamaa ka yeh khayaal hai keh ap nay sayyiduna Anas ( رضي الله عنه ) ki ziyaarat ki, aur baaz nay to chand aur sahabah ki ziyaarat ka bhi daawa kiya hai, masalan sayyiduna Abdullah bin abi aufah, sayyiduna Sahal bin Saad ur sayyiduna abu-ul-tufail ( رضي عنهم ) waghairah, lekin tahqeeq shudah aur raajih baat yeh hai keh imam saahab nay kisi sahabi ko nahi dekha, kiyonkeh jin hazraat nay bhi yeh daawa kiya hai keh ap nay sahabah ki ziyaarat ki, un kay paas siwaa-e-daway kay koi sahih-o-saabit daleel nahi.
ijtehaad ka tareeqah-e-kaar.
Imam Abu Hanifah ( رحمه الله ) kay muta’alliq bayaan kiya jata hai keh unhon nay khud farmaya, jab mujhay Quran mein koi hukam mil jaaye to mein usay lay leta hon, agar Quran say na milay to us kay muta’allaq hadith-e-rasool lay leta hon, agar Quran-o-hadees donon mein na milay to sahabah kay aqwaal-o-aasaar say akhaz karta hon, aur un kay muqablay mein kisi kay qaul ko tarjeeh nahi deta, lekin Imam Ibrahim, Imam shaabi, imam ibn-e-sireen, imam Ataa aur Saeed bin jubair ( رحمهم الله ) nay jaisay ijtehaad kiya is tarha mein ijtehaad bhi karta hon,
is kay ilawah ap mutawaatirah dalaail ko qat’ee aur akhbaar-ul-ahaad ko zanni qaraar detay hain.
ap ( رحمه الله ) kay muta’allaq ulamaa kay aqwaal.
(1) Imam Malik ( رحمه الله ) say riwaayat ki jati hai keh unhon nay farmaya,
ap ( imam abu hanifah ( رحمه الله ) chahen to ba’zaur-e-daleel pathar kay sutunon ko sonay ka saabit kar kay dikhayen.
(2) Imam Shaafi’e ( رحمه الله ) say riwaayat ki jati hai keh unhon nay farmaya,
ilam-e-fiqah seekhnay wala imam abu hanifah ( رحمه الله ) ka mohtaaj hai.
(3) imam abu yousuf ( رحمه الله ) say bayaan kiya jata hai keh unhon nay farmaya,
jis mas’alay mein hamara aapas mein ikhtilaaf hota to hum usay Imam Abu Hanifah kay saamnay paish kartay, ap ( رحمه الله ) itni jaldi jawab detay jaisay apni aasteen say nikala ho.
ap ( رحمه الله ) kay muaa’sir fuqahaa.
ap ( رحمه الله ) kay hum asar fuqaha jo us waqat koofa mein naamwar thay, 3 Hain.
(1) Muhammad bin Abdul Rahman bin abi Laila ,
(2) Shareek bin abdullah an-nakhee,
(3) Sufyan bin Saeed souri ( رحمهم الله ).
Ap ( رحمه الله ) kay talaamizah.
ap ( رحمه الله ) say faiz yaaftah bohot ziyadah shagird thay, jin mein say chand Mash’hoor hasb-e-zail hain.
(1) Imam abu yousuf yaqoob bin Ibrahim ansari ( رحمه الله ),
(2) Imam muhammad bin hasan shaiban ( رحمه الله ),
(3) Imam zufar bin huzail bin qais koofi ( رحمه الله ),
(4) Imam hasan bin ziyad luiluyi koofi ( رحمه الله ).
Wafaat.
bayaan kiya jata hai keh kayi martabah ap ( رحمه الله ) ko qazi-ul-quzaat ka uhdah paish kiya gaya lekin ap ( رحمه الله ) har martabah inkaar kar detay,
is inkaar kay baa’is ap ( رحمه الله ) ko qaid-o-band ki su’oobatain bhi bardasht karna parin,
bil’aakhir 150 hijri mein ap ( رحمه الله ) qaid khanah mein hi wafaat pa gaye. (1).
(2) IMAM MAALIK ( رحمه الله ).
Naam-o-paidaaish.
ap ka naam Malik bin anas bin Malik bin abi Aamir, kuniyat abi abdillah hai, ap ( رحمه الله ) 93 hijri mein Madina mein paida huway.
Taaleem-o-tarbiyat.
Imam Malik ( رحمه الله ) nay jab haush sanbhala to us waqat ap ﷺ kay jaleel-ul-qadar sahabah sayyiduna Ibn-e-omar, sayyiduna Abu hurairah, sayyidah Aisha, aur sayyiduna Zaid bin saabit waghairah ( رضي الله عنهم ) ki mehnaton say madina ilam-o-hikmat kay khazanon say mala maal tha
in sahabah say ilam haasil karnay walay kibaar taabi’een Madina mein maujood thay, Imam Malik ( رحمه الله ) nay unhin say ilam haasil kiya,
imam abdul rahmaan bin hurmuz, imam Naafi’e, imam ibn-e-shihaab zohri, aur imam rabee’a waghairah ( رحمهم الله ) ap ( رحمه الله ) kay asaatizah mein shaamil hain,
us kay baad ap ( رحمه الله ) aik azeem muhaddis aur buland paya faqeeh ki haisiyat ubhray.
ap ( رحمه الله ) ki jalaalat-o-qadar ka andaazah is say laqaya ja sakta hai keh Imam muhammad bin hasan shaibani ( رحمه الله ) aur imam Shaafi ( رحمه الله ) jaisay azeem fuqaha bhi ap ( رحمه الله ) kay shagirdon mein shaamil thay.
Ijtehaad ka tareeqah-e-kaar.
istinbaat-e-ahkaam kay liye ap ( رحمه الله ) pahlay Quran mein aur phir hadith mein talaash kartay, ap ( رحمه الله ) kay nazdeek ahl-e-madinah, aur bil’khusoos sayyiduna Ibn-e-omar ( رضي الله عنه) ka amal bohot ahmaiyat rakhta tha, yahan tak keh jo hadith ahl-e-madinah kay amal khay khilaaf hoti usay tasleem na kartay,
agar Quran-o-hadees mein koi mas’alah na milta to ijtehaad-o-qiyaas say kaam letay,
ap ( رحمه الله ) Masaalih-e-mursalah ko mo’utabar samajhtay thay, jaisa keh ahnaaf “Istehsaan” ko mo’utabar samajhtay hain.
Hadith qubool karnay ki sharaa’it.
ap ( رحمه الله ) riwaayat-e-hadees mein intehaayi ahtiyaat kartay thay, jab tak kisi hadith ki sihat ka yaqeen na ho jata hargiz qubool na kartay,
ap ( رحمه الله ) hadith ko qubool karnay ki jo sharaa’it lagayi thi woh hasb-e-zail hain.
__________
(1)_ mazeed tafseel kay liye mulahazah ho.
meezan-ul-aitedaal 4/265
taareekh-ul-kabeer 8/18
kitab-ul-jarah-o-taadeel 8/449
tahzeeb-ul-kamaal 19/108
al-aalaam 8/36
al-kaamil-fi-zu’afaa 8/235
kitab-uz-zu’afaa-ul-kabeer 4/280
tabaqaat ulamaa-e-hadith 1/260
siyar aalaam-un-nubalaa 6/390
kitab-uz-zu’afaa-o-matrukeen page no: 233
taareekh-e-baghdaad 13/422.
(1) Quran kay khilaaf na ho
(2) ahl-e-madinah kay ijmaa kay khilaaf na ho
(3) raawi ka hafizah qawwi ho
(4) raawi kitab-o-sunnat ka maahir, aur arbaab-e-ahl-e-ilam ka hum nasheen ho aur is ki amali zindagi bedaagh ho.
(5) riwaayat bil’maanaaa sirf us waqat qubool hogi jab alfaaz maamooli ka faraq ho.
Isteqaanat-o-isteqlaal.
ap ( رحمه الله ) hamaishah haqq baat par datt jatay, khawah us ki padaash mein apko sazaaun say hi kiyon na dauchaar hona parta ,
ap ( رحمه الله ) nay khaleefah Mansoor ki jibri bai’at kay khilaaf fatwa diya, aur majbooran dilwayi gayi talaaq ko mardood qaraar diya,
yeh donon mas’alay hukkaam kay khilaaf thay,
lihazah unhon nay ap ( رحمه الله ) ko be panaah sazaayen din, lekin ap ( رحمه الله ) sabar-o-isteqaamat kay ghair mutazalazal pahaar ki tarah haqq par datay rahay.
aik martabah khaleefah Haroon-ul-rasheed nay ap ( رحمه الله ) say darkhawaast ki keh shaahi mahal mein aa kar usay ta’aleem den, lekin ap ( رحمه الله ) nay inkaar kar diya,
khaleefah-e-waqat Haroon-ul-rasheed khud madinah aa kar ap ( رحمه الله ) say ta’aleem haasil karta raha.
Wafaat.
ap ( رحمه الله ) taqreeban saari zindagi madinah shaher mein hi muqeem rahay, aur yahin dars-o-tadrees ka kaam kartay rahay,
lihazah ap ( رحمه الله ) ki wafaat 179 hijri mein bhi issi shaher mein huwi aur ap ( رحمه الله ) ko wahin dafan kar diya gaya.
(3) IMAAM SHAAFI’E ( رحمه الله ).
naam-o-paidaaish.
ap ( رحمه الله ) ka naam Muhammad bin idrees Shaafi’e aur Abu abdillah kuniyat hai.
ap ( رحمه الله ) 150 hijri mein ghazaah kay shaher mein paida huway,
ap ( رحمه الله ) ki umar jab 2 saal huwi to waalid-e-muhtaram ki wafaat ho gayi is liye ap ki waalidah ap ko lay kar apnay abaayi shaher Makkah mein aa gayi.
Ta’aleem-o-tarbiyat.
be had zahaanat-o-fataanat kay baa’is 9 saal ki umar mein Quran hifaz kar liya, phir uloom-e-shari’at mein mahaarat haasil karnay kay liye mehnat-o-koshish shuroo kar di, yahan tak keh un mein bhi kamyaab huway,
us kay baad madinah pahunch kar Imam Malik ( رحمه الله ) say ta’aleem haasil ki, is lay ilawah chand aur ahl-e-ilam say bhi kasb-e-faiz kiya, yahan say ap iraq tashreef lay gaye, jahan ap ( رحمه الله ) nay iamam Abu Hanifah ( رحمه الله ) kay mayaa naaz shagird imam Muhammad ( رحمه الله ) ki shagirdi ikhtiyar ki, aur ap ( رحمه الله ) ki ijtehaadi nazar-o-fikar nay naya rang haasil kiya, phir waapis aa kar dars-o-tadrees kay kaam mein masroof ho gaye,
195 hijri mein ap ( رحمه الله ) dobara iraq tashreef lay gaye aur 2 saal tak wahan muqeem rahay, is dauraan bohot say logon na ap ( رحمه الله ) say ilam haasil kiya aur ap ( رحمه الله ) kay fiqahi tareeqah-e-kaar ko qubool kiya,
2 saal baad phir ap ( رحمه الله ) wapis hijaaz aa gaye.
198 hijri mein phir teesri martabah ap ( رحمه الله ) Iraq gaye chand maah qayaam kay baad misar tashreef lay gaye aur baqiyah tamaam zindagi wahin muqeem rahay,
yahan ap ( رحمه الله ) ki bohot ziyadah shohrat huwi aur bohot ziyadah shagird bhi ap ( رحمه الله ) kay halqah-e-dars mein jama ho gaye keh jinhain ap ( رحمه الله ) nay kitaben bhi likhwayin.
Ijtehaad ka tareeqah-e-kaar.
ap ( رحمه الله ) bhi pahlay kitab-o-sunnat ko hi ahkaam-e-shara’eiyah ka masdar tasawwur kartay, phir ijmaa-o-qiyaas kay bhi qaail thay,
khabar-e-wahid agar siqqah raawiyon aur muttasil snanad wali hoti to usay qubool kartay, is ky ilawah kisi shart kay qaail nahi thay ,mazeed yeh keh ap ( رحمه الله ) fiqah hanafiyah kay Istehsaan aur fiqah maalikiyah kay Masaalih-e-mursalah ko tasleem nahi kartay thay.
Tasaaneef.
(1) Musnad-e-shaafi’e, jo ap ( رحمه الله ) kay shagird muhammad bin yaqoob nay murattab ki,
(2) Al-risaalah fi-adillat-el-ahkaam. is mein usool-e-fiqah ki ab’haas maujood hain
(3) kitab-ul-umm. is mein fiqahi masaail-o-ahkaam bayaan kiye gaye hain.
Wafaat.
ap ki wafaat misar mein 204 hijri mein tab’e moaut kay zariyeh huwi
(4) IMAM AHMAD ( رحمه الله ).
Naam-o-paidaaish.
ap ( رحمه الله ) ka naam Ahmad Bin Muhammad bin hanbal, aur kuniyat Abu abdullah hai,
ap ( رحمه الله ) dada ki nisbat say Ibn-e-hanbal Mash’hoor huway,
ap ( رحمه الله ) ki paidaaish 164 hijri mein Baghdad mein huwi, bachpan mein hi waalid kay inteqqal kay baa’is waalidah nay hi ap ( رحمه الله ) ki tarbiyat ki.
Ta’aleem-o-tarbiyat.
14 baras ki umar mein ilam-e-hadith ko taraf mutawajjah huway, chunancheh ap ( رحمه الله ) nay imam abu yousuf ( رحمه الله ) ki shagirdi ikhtiyar ki, phir jab imam Shaafi ( رحمه الله ) Baghdad aaye to un say bhi ta’aleem haasil ki,
hadith-o-fiqah donon uloom mein ap ( رحمه الله ) nay buland maqaam haasil kiya, jaisa keh imam Shaafi ( رحمه الله ) ka qaul bayaan kiya jata hai
“jab mein nay Baghdad chhora to ilam-o-fazal mein Ahmad bin hanbal kay martabay ka koi dusra aadmi nahi dekha,
ap ( رحمه الله ) ko hadith say bohot ziyadah mohabbat thi, yeh hi wajah hai keh ap ( رحمه الله ) nay ahadith ka aik bohot bara zakheerah hifaz kar liya tha, aur phir ap ( رحمه الله ) nay hadith ki aik kitab bhi murattab ki jo keh musnad-e-ahmad kay naam say Mash’hoor huwi, is mein 40 hazaar say zaaid ahadith maujood hain.
Ijtehaad ka tareeqah-e-kaar
ap ( رحمه الله ) aik azeem muhaddis honay kay sath sath aik buland paya faqeeh bhi thay, ap ( رحمه الله ) istinbaat-e-ahkaam mein pahlay Quran phir Sunnat par aitmaad kartay, Khabar-e-wahid ko muttasil-us-sanad aur siqqah raawiyon kay baa’is, baghair kisi shart kay qubool farmatay,
hadith kay baad ijmaa, aur ijmaa kay baad un aqwaal-e-sahabah ko letay jo Quran-o-hadees kay mutabiq hotay, phir in kay baad qiyaas ko darjah detay.
> 📚Fiqh-o-Hadeeth✨:
page no 86
Isteqaanat-o-isteqlaal.
jo mas’alah ap ( رحمه الله ) par hukkaam kay be had mazaalim-o-masaaib ka sabab bana woh mas’alah-e-khalq-e-quran tha,
firqah-e-mo’utazilah say muta’assir ho kar hukkaam is mas’alay ko riwaaj dena chahtay thay, lekin imam Ahmad aik mazboot chattaan ki tarah un kay rastay ki rukaawat ban gaye,
phir is silsilay mein ap ( رحمه الله ) ko kabhi zanjeeron mein jakra gaya, kabhi kauray lagaye gaye, kabhi qaid ki tanhaayi mein dala gaya, aur kabhi jala watan kiya gaya, lekin yeh tamaam sazaayen ap ( رحمه الله ) ki saabit qadami mein zarrah barabar bhi lachak na paida kar sakin.
Wafaat.
aik arsah tak musalsal mushkilaat-o-takaalif kay baa’is ap ( رحمه الله ) nihaayat kamzaur aur bimaar rahnay lagay thay,
bil’aakhir Baghdad mein 241 hijri mein barauz jimma ap ( رحمه الله ) is dunya say rehlat farma gaye.
(5) AHD-E-MUNAZIRAH-O-BAHAS-O-TAMHEES.
Siyaasi ba’haali.
yeh daur chauthi sadi hijri ki ibtedah say khilafat-e-abbasiyah kay zawaal tak raha, is daur mein musalmaanon ki khilafat-o-saltanat nihaayat siyaasi kamzauri-o-inteshaar kay baa’is mahaz Baghdad tak mahdood rah gayi thi,
musalmaan chhoti chhoti riyasaton aur amaaraton mein taqseem ho kar apni guzishtah wahdat-e-mili-o-ham aahangi kho chukay thay, rabt-o-ta’alluq, ittehaad-o-ittefaaq, tawaafuq-o-tataabuq ki jagah ifteraaq-o-inheraaf, bigaar-o-fasaad, aur zihani-o-qalbi tasaadum-o-khalafshaar nay lay li thi.
Aghaaz-e-taqleed.
agarcheh is daur mein bhi ilami harkat baaqi thi, ulamaa-o-fuzalaa fiqah-e-islami ki tadween-o-ishaa’at aur kami ko poora karnay ki bohot ziyadah koshishen kar rahay thay,
lekin is daur mein istinbaat-e-masaail ka woh usloob-o-tareeqah-e-kaar ( jo pahlay adwaar mein maujood tha ) aahistah aahistah khatam hota chala gaya,
kitab-o-sunnat kay zariyeh masaail ka istinbaat air ijtehaad chhor kar log apnay apnay a’immah-e-fiqah taqleed par hi takiyah karnay lagay thay,
halaankeh a’immah-e-fiqah nay to apni apni zindagi mein hi yeh baat waazih kar di thi keh
“agar hamari baat kitab-o-sunnat kay khilaaf paao to deewar par day maaro aur kitab-o-sunnat par amal karo”
jaisa keh imam abu hanifah ( رحمه الله ) nay farmaya tha keh ” jab koi sahih hadith maujood ho to mara mazhab bhi wo ho hai ”
un kay ilawah imam Malik , imam Shaafi aur imam ahmad ( رحمهم الله ) say bhi is tarah kay aqwaal sahih saabit hain.
Bahas-o-munaazirah.
is taqleed kay nateejay mein jahan kitab-o-sunnat ka ilam seekhnay ka ruj’haan khatam hota chala ja raha tha, aur a’immah ki kitabon ki taraf hi rujoo shuroo ho chuka tha, wahan apnay apnay mazhab-o-maslak ki taayeed-o-himaayat aur ikhtilaafi masaail mein dusray maslak ki tardeed kay liye munaazirah-o-mujaadilah ka riwaaj bhi aam ho raha tha,
is say barh kar yeh keh un munaaziron ko sarkaari sarparasti haasil hoti, jis bina par musalmaanon mein intishaar ki afzaaish yaqeeni amar tha,
bil’aakhir soorat-e-haal yahan tak pahunchi keh madd-e-muqaabil ki haqq baat ko bhi tasleem na kiya jata, apnay ghalat mo’aqqaf ko bhi man gharat riwayaat-o-aqali dalaail kay zariyeh sirf munaazirah jeetnay ki gharaz say saabit karnay ki koshish ki jati.
agarcheh ikhtilaaf sahabah-e-kiraam mein bhi huwa lekin unhon nay ihteraam, insaaf, mohabbat, aur ittehaad-o-ittefaaq ka daaman hargiz nahi chhora, balakeh jis say ikhtilaaf hota us say guft-o-shaneed ya khatt-o-kitaabat kay zariyeh hall ki koshish ki jati, kisi kay liye ta’assub-o-nafrat ki naubat kabhi na aati.
Asbaab-e-taqleed.
jin a’immah-e-fiqah kay aqwaal-o-fataawa par aitmaad kiya gaya unhain aosay haunahaar aur mehnati shagird mil gaye jinhon nay apnay apnay asaatizah ki fiqah ko mudawwan kiya, usay mukhtalif kutub aur abwaab ki shakal mein tarteeb diya, jis kay zariyeh ahkaam-e-shari’at kay husool mein asaani paida ho gayi, is liye asal ma’aakhaz ko chhor kar un fiqahi kutub ki taraf hi rujoo ka riwaaj aam hota chala gaya, yahan tak keh hukkaam bhi unhi par aitmaad karnay lagay aur koshish kartay keh qaazi bhi apnay pasandeedah mazhab kay aalim ko hi muqarrar kiya jaye,
is tarah raftah raftah ijtehaad ka darwazah band hota chala gaya aur asaani pasand fitrat-e-insaani taqleed ki khaugar hoti chali gayi.
Us daur kay Mash’hoor fuqahaa.
(1) Abu-al-hasan ubaidullah karkhi,
(2) Abu bakar ahmad al-razi al-jassaas,
(3) Abu abdullah yousuf al-jurjaani,
(4) Abu-ul-hasan ahmad bin muhammad al-qudoori
(5 )Abu zaid ubaidullah as-samarqandi,
(6) Shams-ul-a’immah abdul azeez al-hulawaani al-bukhari,
(7) Shams-ul-a’immah muhammad bin ahmad as-sarkhasi,
(8) Ali bin muhammad al-bazdawi,
(9) Fakhr-ud-deen hasan bin mansoor al-aazurjandi al-farghani qaazi khaan,
(10) Ali bin abi bakar abdul jaleel al-farghani al-margheenani,
(11) Qaazi abu-ul-fazal ayaz bin moosa,
(12) Imam-ul-haramain al-juwaini,
(13) Imam ghazaali,
(14) Imam maawardi,
(15) Imam Nawawi,
( رحمھم اللہ اجمعین )
(6) AHD-E-TAQLEED-E-MAHAZ AUR US KI TARDEED.
is daur ka aghaaz suqoot-e-baghdad say shuroo huwa aur aaj tak jaari hai,
is daur mein guzishtah daur ki baaqi kuch ijtehaadi ramaq ko bhi yaksar mita diya gaya, ijtehaad ka darwazah yaksar band kar diya gaya, aur sirf fiqahi kutub par hi inhesaar kar liya gaya, ulamaa-o-muftiyaan nay bhi ijtehaad ki bajaaye chand makhsoos kutub ko hi saamnay rakha, yeh jan’na kisi nay bhi zaruri khayaal nahi kiya keh in kutub mein maujood masaail kahan say liye gaye hain, un kay kiya dalaail hain, un mein ikhtilaaf kay asbaab kiya hain, aur dusray a’immah kay kiya dalaail hain,
halaankeh un kay imamon nay bhi unhain is laaihaah-e-amal ko apnanay say youn rauka tha keh taqleed na karo balakeh wahin say ahkaam haasil karo jahan say a’immah nay haasil kiye hain,
imam Ahmad , imam Shaafi’e, imam Malik, imam Abu Hanifah, imam Abu yousuf, aur imam Muhammad waghairah ( رحمهم الله ) sub say is tarah kay aqwaal manqool hain.
taqleed-e-mahaz ki mukhaalifat.
choonkeh Allah ta’aala ki taraf say yeh baat taye shudah hai keh aik jamaat ko qayaamat tak haqq par ghaalib rahna hai, lihazah waqatan fawaqtan Allah ta’aala aisay ulamaa-o-mujtahideen aur a’immah-o-fuqaha ko paida kartay rahay hain keh jinhon nay apnay apnay daur mein dalaail-o-baraaheen-qaati’a kay zariyeh taqleed-e-mahaz ka talsam taura, bidaat-o-khurafaat ka qilla qama kiya, aur az sar-e-no tajdeed-o-ihyaa-e-deen kay liye apni zindagiyan waqaf kar din,
nateejatan logon kay zihan phir tabdeel hona shuroo huway aur nusoos-e-asaliyah ki taraf rujoo kiya janay laga, un a’immah-e-mujtahideen mein shaikh-ul-islam imam Ibn-e-taimiyah, imam Ibn-e-qayyim, imam Shaukani, imam San’aani, sayyed Jamaal-ul-deen afghani, shah Wali-ul-allah muhaddis dehlawi aur shah Isma’eel shaheed ( رحمهم الله ) jaisay log Shaamil hain,
lekin is tabdeeli kay saath saath andhi taqleed ka silsilah bhi mukhtalif ilaqon mein jaari raha jo keh aaj tak jaari hai.
Asr-e-haazir mein zarurat-e-ijtehaad.
ijtehaad ki zarurat hamaishah say rahi hai, lekin asr-e-haazir mein kaseer, mutanawwa’a-o-mukhtalaf-ul-jihaat masaail paida honay kay baa’is is ki zarurat mazeed barh gayi hai, chunanchah ahl-e-ilam par yeh fareezah aaaid hota hai keh daur-e-haazir kay jadeed challenges ko qubool kartay huway nihaayat mehnat-o-araq raizi say apni mujtahidanah salaahiyaten paish karen aur ummat kay naye naye paida honay walay iqtesaadi, mu’aashi, mu’ashirati, siyasi aur akhlaqi har qisam kay masaail ka shara’yi taqaazon kay mutabiq hall karnay kay liye kamar bastah ho jayen,
is kay ilawah is daur mein az had csinecesi taraqqi ki wajah say bain-ul-aqwami rawaabit-o-ta’alluqaat aur zaraai-e-muwasilaat mein is qadar jiddat paida ho chuki hai keh jis ki wajah say dunya aik “globel village” ban kar rah gayi hai, insaan jab chahay poori dunya mein kahin bhi raabitah qaaim kar sakta hai, aur yaqeenan yeh aik aisa zariyah hai jis kay baa’is kisi mas’alay kay muta’alliq poori dunya kay ulamaa ki ya mahaz dunya kay baray baray ulamaa ki raaye bhi ba asaani maaloom ki ja sakti hai, aur is tarha kisi mas’alay kay muta’alliq bhi hatmi faisala karna nihaayat asaan hai. (1).
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(1)tadween-e-fiqah ki mazeed tafseel kay liye mulahazah ho, “taareekh-ut-tashree-il-islami” az shaikh Muhammad khazri book.