Shaikh Abdul Qadir Jilani Rahimahullah ki taraf mansoob kuch jhooti karaamaat

 Shaikh Abdul Qadir Jilani Rahimahullah ki taraf mansoob kuch jhooti karaamaat

Prepared By: Umar Asari

Jab Allah taala ke barguzeeda (muntakhab) ambiya aur Rasool ke hathon koi kharq e aadat (aadat ke khilaaf, fitrat ke khilaaf) kaam zahir ho to usey mo'jiza kaha jaata hai jaise ki Hazrat Musa Alaihissalam ki laathi ka azdaha ban jaana, Hazrat Ibrahim Alaihissalam ke liye aag ka thanda ho jaana, Nabi e Akram Sallallahu Alaihi Wasallam ke liye chaand ka do tukde ho jaana waghera waghera. Aur jab kisi nek aur Saleh momin ke haathon koi khirq e aadat (aadat ke khilaaf, fitrat ke khilaaf) cheez zahir ho to usey karamat kaha jaata hai jaise ki Hazrat Maryam ke paas be-mousmi phalon ka aana (Surah No:3 Ayat No: 37), baaz sahaba ke liye andhere mein laathi ka roshan hona waghera. Albatta mo'jiza aur karamat ke hawaale se yeh baatein yaad rahen ke:

❶ Mo'jiza Nabi ke haathon zahir hota hai aur karamat wali ke.

❷ Jis tarah koi wali, kisi Nabi ki fazeelat ko nahi pahunch sakta, usi tarah kisi wali ki karamat kisi Nabi ke mo'jize ke masawi (baraabar) nahi ho sakti.

(An-Nubwwat Li-Ibn e Taimiyah, Page no: 109 to 116)

❸ Mo'jiza ya karamat ke zuhoor mein ambiya aur auliya ka koi ikhtiyar nahi hota balki un ka sudoor Allah ke hukm aur marzi par mauqoof hota hai.

(Masalan dekhye Al-Israa: 90 to 93)

❹ Nabi ke mo'jize se inkaar to kisi musalman ke liye hargiz jaaiz nahi lekin kisi wali ki karamat ko tasleem bhi kiya jaa sakta hai aur radd bhi.

(Dekhye Majmoo' ul Fataawa: 11/208)

Is baat mein koi shak nahi ke Shaikh Jilani Rahimahullah intihaayi mut-taqi, aalim ba-amal aur Allah ke wali they, is liye un ke haathon karamaat ka zuhoor koi na mumkin nahi aur yahi wajah hai ke un ki taraf senkdon karamatein mansoob hain. Lekin masla yeh hai ke un mein se aksar o beshtar aisi hain jinhein un ke aqeedatmandon ne bila daleel un ki taraf mansoob kar rakha hai. Shaikh ki un karaamaton ke hawaale se aam taur par logon mein do tarah ke tabqa e fikr paaye jaate hain. Ek to woh aqeedatmand jo Shaikh ki taraf mansoob har cheez ankhen band kar ke tasleem kar lete hain aur doosre woh jo aap ki kisi bhi karamat ko tasleem karne ke liye tayyar nahi. Jabki haqeeqat yeh hai ke Shaikh Jilani Allah ke wali they, is liye un ki koi bhi karamat jo saabit ho, tasleem karni chahiye. Albatta Shaikh ki karaamaton ke isbaat (hone) ya adm e isbaat (na hone) ke hawaale se mazeed guzarish yeh hai ke aksar o beshtar karaamatein sirf Shaikh ki taraf mansoob hain, haqeeqat mein un ka koi wujood nahi. Jaisa ke Hafiz Zahbi Rahimahullah likhte hain:

قلت لیس في کبار المشائخ من له أحوال وکرامات أکثر من الشیخ عبدالقادر لکن کثیرا منھا لا یصح وفي بعض ذلك أشیاء مستحیلة

Tarjumah: Main kehta hun ke kibaar auliya o mashaikh mein se koi ek bhi aisa nahi guzra jis ki Shaikh Abdul Qadir Jilani se ziyadah karaamatein maroof hon, taham Shaikh Jilani Ki taraf jo karaamatein mansoob hain un mein se aksar o beshtar durust nahi balki un mein se baaz to namumkinaat mein se hain.

(Siyar: 20/450)

Kuch isi tarah ka tabsirah Hafiz Ibn e Kaseer ne apni Tareekh Al-bidayah Wan-Nihayah (12/252) mein kiya hai magar Hafiz Ibn e Kaseer ya Hafiz Zahbi ne yeh nishandahi nahi farmaayi ke Shaikh ki kon kon si karamaat ghair sahih aur kon si na-mumkin hain, taham is silsile mein kuch mazeed haqaaiq darj zail hain:

Shaikh Jilani ki karaamaton ko sab se pehle jis aqeedatmand ne kitaabi shakl mein jama kiya woh Ali bin Yousuf Ash-Shatnoofi hai jis ki wafaat ka Shaikh Jilani ki wafaat se taqreeban 150 saal ka faasla hai yani Shatnoofi 813 Hijri mein faut huwa. (Dekhye: Al-E'laam: 5/188, Kashaf uz Zunoon: 1/257) Jabki Shaikh ki wafaat 561 Hijri ko hue.

Shatnoofi Shaikh Jilani ki baaz karaamaton ko is tarah bayan karte hain ke jis se un ki Shaikh Jilani ke mu'aasir (ek hi zamaane ka) hone ka shak guzarta hai, iske alawah jin karaamaton ko Shatnoofi ne apni sanad se bayan karne ki koshish ki hai, un mein bhi aksar o beshtar sanadon mein za'eef rawi maujood hain. Isi liye mohaqqiqeen ne shatnoofi ki is taleef par zabardast tardeed o tanqeed ki hai. Example ke taur par chand muhaqqiqen ke aqwaal zikr kiye jaa rahe hain:

❶ Hafiz Ibn e Hajar Shaikh Al-Kamaal Jafar ke hawaale se likhte hain:

ذکر فیه غرائب وعجائب وطعن الناس في کثیر من حکایات وأسانیدہ فیه

Tarjumah: Shatnoofi ne is kitaab mein badi ajeeb o ghreeb baatein zikr ki hain aur logon ne is ki bayan kardah aksar hikaayaton aur sanadon par jirah ki hai.

(Ad-Durar Al-Kaminah: 3/142)

❷ Ibn u Wardi apni tareekh mein likhte hain:

إن في البھجة أمور لا تصح ومبالغات في شان الشیخ عبدالقادر لا تلیق إلا بالربوبیة

Tarjumah: Bahjat ul Asraar (Shatnoofi ki kitaab) mein aisi baatein payi jaati hain jinhein tasleem nahi kiya jaa sakta aur Shaikh Jilani ke baare mein baaz aise mubaligha aamez khayalat ka izhaar kiya gaya hai jo Allah Taala ke siwa aur kisi ki shaan ke laaiq nahi.

(Kashfuz Zunoon: 1/657)

Upar zikr kiye gaye aimma e muhqqiqeen ke iqtibasaat (quotes) hi se Bahjat ul Asraar aur us mein maujood Shaikh Jilani ki karaamaton ki asliyat wazeh ho jaati hai.

Shaikh Jilani ki karaamaton par doosri kitaab Qalaaid ul Jawaahir hai. Jise Mohammad bin yahya Al-Tazifi ne Shaikh ki wafaat se taqreeban 400 saal baad likha aur is ki isnaadi haisiyat Bahjat ul Asraar se bhi ziyada majrooh hai. Aksar o beshtar waqiyaat to Bahjat ul Asraar hi se makhooz hain jabki baaz waqiyaat to itne jhoote hain ke khud jhoot bhi un se sharmaa jaaye.

Shaikh ke halaat o karamaat se mutaliq sab se bunyadi aur jame' kitaabon ki sanadi haisiyat to khoob wazeh ho chuki hai aur ab yeh bhi wazeh rahe ke Shaikh ki jumla (poori) karamaat mein se 99% karaamaton ka talluq inhien do kitaabon se hai aur inhien do kitaabon ke 99% waqiyaat aur karaamaat sirf aur sirf jhoot hain. Jabki Shaikh ki karaamaton par mabni deegar kitaabon ki istinaadi haisiyat to in se bhi bahut buri hai balki jo izaafi karamatein in ke alawah kitaabon mein maujood hain, unhein hawaayi fire se ziyadah kuch nahi kaha jaa sakta.

Ab yahan yeh sawal baaqi hai ke agar Shaikh ki 99% karaamaton ki koi asliyat nahi to phir 1% karaamatein jinhein sahih kaha jaa sakta hai, woh kahan hain? To is silsile mein guzarish hai ke unhein tarajim ki kitaabon (masalan Siyar A'laam An-Nubaala, Al-Tabqaat ul Kubra waghera) mein se talaash kiya jaa sakta hai. Albatta un ki bhi sehat par qat'ee hukm lagaane se pehle un ki sanadon ki tehqeeq zaroori hai magar afsos ke Shaikh Jilani par likhne waalon mein se kisi ne bhi aaj tak is ki zahmat gawara nahin ki.

Ek post kisi ne bheji thi. Jis mein Shaikh Jilani Rahimahullah ki taraf mansoob kuch karaamaat thi. Neeche us post ki karaamaat aur unki haqeeqat bataayi jaa rahi hai:

Sab se pehle to yeh yaad rakhen ki Shaikh Abdul Qadir Jilani Gaus e azam nahi hain. Tafseel is link mein dekhen:

[URL unfurl="true"]http://romanquranohadees.com/index.php?threads/ghaus-e-aazam-kise-kahte-hain.336/[/URL]

Post mein Shaikh Abdul Qadir Jilani Rahimahullah ke mutalliq jitni baatein bhi kahi gayi hain Shaikh Rahimahullah un se bari hain. Unho ne aisi baatein nahi kahi hain. Balki woh to shirk o bidaat ke khilaaf they.

Ab post ka jawaab:

kaun hai ghous-e-aazam ?

jisne jama masjid ke mimbar par khade hokar elaan kiya "قدمي هذه على رقبة كل ولي لله" !

Yani Tamaam Auliya ke gardanon par mera qadam hai !

✔Jawaab: Yeh baat jhoot hai, aur Shaikh Rahimahullah se aisi baat sabit nahi. Iske ghalat hone ke reasons:

❶ Bayaan karne waalon ki tauseeq nahi, woh mashkook log hain. Mazeed yeh ki yeh baat “Bahjat ul Asraar” ke hawaale se hai. Aur Bahjat ul Asaar ke baare mein upar bayaan kiya jaa chuka hai ki is kitaab mein kitna jhoot hai.

❷ Yeh baat khud Shaikh ki taleem ke khilaaf hai. Woh to kehte hain ki apne nafs ke liye badaayi na talab karo.

Allah Taala ka farmaan hai:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

Tarjumah: Aakhirat ka yeh bhala ghar hum un hi ke liye muqarrar kar dete hain jo zameen mein onchaayi badaayi aur fakhr nahi karte na fasad ki chahat rakhte hain. Perhezgaron ke liye nihayat hi umdaa anjaam hai.

(Surah No: 28 Ayat No: 83)

❸ Is mein doosron ke liye tazleel aur ihaanat hai

kaun hai ghous-e-aazam ?jisne baarah saal pehle doobi huwi kashti baraatiyon ke saath zinda nikaali wo bhi sirf ek pal me.

✔Jawaab: Astaghfirullah! Allah Taala to kehta hai ki zindagi aur maut Allah ke haath mein hai:

تُولِجُ اللَّيْلَ فِي الْنَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الَمَيَّتَ مِنَ الْحَيِّ وَتَرْزُقُ مَن تَشَاء بِغَيْرِ حِسَابٍ

Tarjumah: Tu hi raat ko din mein dakhil karta hai aur din ko raat mein le jaata hai tu hi be-jaan se jaandar paida karta hai aur tu jaandar se be-jaan paida karta hai tu hi hai ke jise chahta hai be-shumar rozi deta hai.

(Surah No: 3 Ayat No: 27)

kaun hai ghous-e-aazam? Jinke huzoor e paak me chor choriki niyyat se aaya to wo waqt ka qutub bangaya.

✔Jawaab: Yeh to Allah ki sifat

hai ki woh dilon ke bhed tak ko jaanta hai. Wohi gaib ki ilm rakhta hai:

وَهُوَ عَلِيمٌ بِذَاتِ الصُّدُورِ

Tarjumah: Aur seenoon ke bhedon ka woh poora aalim hai.

(Surah No: 57 Ayat No: 6)

kaun hai ghous-e-aazam ?

Jinhone ek hazaar saal puraani khabr ko thokar maar kar murde ko zinda kardiya.

✔Jawaab: Iska jawaab upar diya jaa chuka hai ki zindagi aur maut sirf Allah Taala ke hi ikhtiyaar me Hai.

kaun hai ghous-e-aazam ?

Jinhone apne dhobi ko hukm diya ki qabr me jab munkar nakeer sawaal pooche to keh dena ghous e aazam ka dhobi hun bakhsha jaayega.

✔Jawaab: Astaghfirullah! Kya yeh shariyat saazi nahi??? Kya yeh Shaikh Rahimahullah par bohtaan nahi??? Zara dekhen Hadees kya keh rahi hai, qabr mein kya sawaal o jawaab honge yeh Hadees hamein bata rahi hai:

Mafhoom e Hadees: (sawaal hota hai) Tumhaara Rabb (ma’bood) kaun hai? to woh kehta hai, mera Rabb (ma’bood) Allah hai, phir woh dono us se poochte hain: Tumhaara deen kya hai ? Woh kehta hai: Mera deen islam hai, phir poochte hain: Yeh kaun hai jo tum mein bheja gaya tha? Woh kehta hai: Woh Allah ke Rasool Sallallahu Alaihi Wasallam hain, phir woh dono us se kehte hain: Tumhein yeh kahaan se ma’loom huwa? Woh kehta hai: Main ne Allah ki kitaab padhi aur us par Imaan laaya aur us ko sach samjha.

(Abu Dawood: 4753)

kaun hai ghous-e-aazam ?

Jinhone maa ke pet me 11 paareh hifz kar liye.

✔Jawaab: Yeh baat bhi Quran ke khilaaf hai. Allah to kehta hai ki jab koi paida hota hai to woh kuch nahi jaanta:

وَاللَّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ

Tarjumah: Allah Taala ne tumhein tumhaari maaon ke peton se nikaala hai ke us waqt tum kuch bhi nahi jaante they usi ne tumhaare kaan aur aankhen aur dil banaye ki tum shukr-guzari karo.

(Surah No: 16 Ayat No: 78)

kaun hai ghous-e-aazam ?

Jo apne mureedon ke liye irshaad farmaate hai jab tak mera ek ek mureed jannat me nahi chala jaaye tab tak Abdul Qaadir jannat me nahi jaayega.

✔Jawaab: Yeh baat bhi shariyat ke mukhaalif hai. Har shakhs ko uske amal ke mutabiq badla diya jaayega. Is par bahut dalaail hain. Ek dekh len, Allah Taala farmaata hai:

وَنُودُوا أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ

Tarjumah: Aur un se pukaar kar kaha jaayega is jannat ke tum waaris banaye gaye ho apne aamaal ke badle.

(Surah No: 7 Ayat No: 43)

Mazeed Nabi Sallallahu Alaihi Wasallam ne farmaaya:

يَا فَاطِمَةُ بِنْتَ رَسُولِ اللهِ، سَلِينِي بِمَا شِئْتِ لَا أُغْنِي عَنْكِ مِنَ اللهِ شَيْئًا

Tarjumah: Aye Allah ke Rasool ke beti Fatima! Mujh se (mere maal mein se) jo chaaho maang lo, main Allah ke (faisle ke) saamne tumhaare kuch kaam nahi aa sakta.

(Sahih Muslim: 206)

Zara ghaur karen. Nabi Sallallahu Alaihi Wasallam apni beti ke baare mein kya farmaa rahe hain. Aur Shaikh Jilani Rahimahullah ki taraf mansoob jhooti baat mein kya hai? Qayamat ke din to nafsi nafsi ka alam hoga. Saare Ambiya sifaarish karne se inkaar kar denge. To Shaikh Jilani Rahimahullah to ek ummati hain.

kaun hai ghous-e-aazam ?Jinhone ye farmaaya ke main mashriq me rahun aur mera mureed maghrib me mujhe pukaarega to main fouran madad ke liye aajaaunga..

✔Jawaab: Yeh sifat khaalis Allah ki hai. Sirf wohi hai jo arsh par mustawi ho kar poori makhlooq ke halaat se waaqif hai. Unki pukaar sun raha hai.

Allah Taala ka irshaad hai:

أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ قَلِيلًا مَا تَذَكَّرُونَ

Tarjumah: Bekas ki pukaar ko jab ke woh pukaare, kaun qabool kar ke sakhti ko door kar deta hai? Aur tumhein zameen ka khaleefa banaata hai, kya Allah ke saath aur ma'bood hai??? Tum bahut kam ibrat o naseehat hasil karte ho

(Surah No: 27 Ayat No: 62)

Museebat mein Allah ke siwa kisi Nabi ya kisi Allah ke wali ko pukaarna, un se faryaad karna un ki qawli bandagi karna yeh sab shirk hain.

Mazeed Allah Taala ka farmaan hai:

وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ لَا يَسْتَطِيعُونَ نَصْرَكُمْ وَلَا أَنْفُسَهُمْ يَنْصُرُونَ

Tarjumah: Aur jin ko tum Allah ke siwa pukaarte ho woh tumhari madad ki taaqat nahi rakhte, balki woh to apni madad bhi nahi kar sakte.

(Surah No: 7 Ayat No: 197)

kaun hai ghous-e-aazam?Jinhone islaam ko zinda kiya.

✔Jawaab: Yaqeenan Shaikh Jilani Rahimahullah ne bidaat o khuraafat aur shirk ka radd kiya hai. Islam ki taleemaat ko aam kiya hai. Lekin unki taleemaat se unke aqeedatmand hi muh pher lete hain. Agar koi shakhs unki taleemaat (jo unhon ne Quran o Hadees ki roshni mein bataayi hain) ko padhega to woh yaqeenan shirk o bidaat se rishta tod kar Quran o Hadees ki taraf rujoo karega.

Kaun hai ghous-e-aazam ?Jinhone farmaaya jo mujhe apna peer maanega wo mera mureed hai.

kaun hai ghous-e-aazam ?Jinhone farmaaya main insaanon ka hi nahi balki jinnaton ka bhi peer hun.

✔Jawaab: In dono aqwaal se bhi Shaikh Rahimahullah bari hain. Unhon ne aisi koi baat nahi kahi. Aur rahi baat peeri mureedi ki to yeh ek lamba topic hai.

kaun hai ghous-e-aazam ?Jinhone farmaaya saare zamaane par meri nazar hai. saare aalam ko main aise dekhta hun jaise mere haath me raayi ka daana ho.

✔Jawaab: Yeh bhi manghadat baat hai. Shaikh Rahimahullah ne aisi koi baat nahi ki. Aur upar yeh bayaan kiya jaa chuka hai ki yeh sifat Allah ki hai.

kaun hai ghous-e-aazam ?Jinka naam agar koi saamaan par likh diya jaaye to wo saamaan kabhi chori nahi hota.

✔Jawaab: Yeh baat bhi jhoot hai. Agar aisi kuch baat hoti to Nabi Sallallahu Alaihi Wasallam ke baare mein aisi baat waarid hoti.

kaun hai ghous-e-aazam?Jinhone farmaaya waqt mujhe salaam karta hai tab waqt ke hisaab se aage bhadta hai.

✔Jawaab: Yeh baat bhi Quran o Hadees ke mukhalif hai. Allah Taala farmaata hai:

يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۚ وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ

Tarjumah: Woh raat ko din mein aur din ko raat mein dakhil karta hai aur aftab aur mahtab ko usi ne kaam mein laga diya hai. Har ek me'aad e mu'ayyan per chal raha hai. Yahi hai Allah tum sab ka paalne waala usi ki saltanat hai. Jinhein tum us ke siwa pukaar rahe ho woh to khajoor ki guthli ke chilke ke bhi malik nahi.

(Surah No: 35 Ayat No: 13)

✯Aakhri Baat:✯

Shaikh Jilani ki taraf mansoob in karamaat mein se ek bhi sabit nahi hai. In mein shirk bhara pada hai. Aur Shaikh Jilani ki taleemat in karaamaat ke jhoota hone ke liye kaafi hain. In mein se har ek jhooti karamat ke radd mein Shaikh Jilani ka qaul maujood hai.

Kya Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat Shab e Qadr se bhi afzal hai?

 Kya Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat Shab e Qadr se bhi afzal hai?

Tehreer: Shaikh Maqbool Ahmad Salafi Hafizahullah

Aksar Sufi ka yeh kehna hai ke Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat Shab e Qadr se bhi afzal hai balki yeh keh len ki Sufiya ka is baat par ittefaaq hai aur woh is baat ki kuch wujuhaat (reasons) paish karte hain:

➊ Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat, Nabi Sallallahu Alaihi Wasallam ke zuhoor ki raat hai aur Shab e Qadr ata ki raat hai is wajah se Nabi Sallallahu Alaihi Wasallam ke zuhoor ka sharf ata ke sharf se afzal hai.

➋ Shab e Qadr firshton ke nuzool ki wajah se sharf ka sabab hai jabki Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat Nabi Sallallahu Alaihi Wasallam ke zuhoor se musharraf hai is wajah se Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat, Shab e Qadr se afzal hai.

➌ Shab e Qadr ki fazeelat sirf Ummat e Mohammadiyah par hai jabki Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat ki fazeelat saare maujodaat par hai, Allah ne Aap ko saare logon ke liye rehmat bana kar bheja is tarah se Aap ki nemat poori makhlooq par aam hai to Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat nafa (faida) ke aitbaar se aam hai.

Maidan e Tasawwuf mein yeh sab Sufiya ki ijaadat hain, Shariyat mein un ki baton ka koi aitbaar nahi kiunki in baton par shariyat se koi daleel nahi milti hai. Yeh baat apni jagah durust hai ke Nabi Sallallahu Alaihi Wasallam ka zuhoor rehmat, sharf aur fazeelat ka baa’is (sabab) hai magar baghair suboot ke paidaish ki raat ki fazeelat bayan karna aur usay Shab e Qadr se afzal qarar dena baatil aur mardood hai. Allah Taala ne apni kitaab mein ya Nabi Sallallahu Alaihi Wasallam ne apne farmaan mein Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat ki koi fazeelat nahi batayi hai, is ke bar’aks (opposite) Kitaabulllah aur Sunnat e Rasool Sallallahu Alaihi Wasallam mein Shab e Qadr ke bahut fazail hain.

Lailat ul Qadr (Shab e Qadr) ki ahmiyat o fazeelat par ek mukammal Surat nazil hue hai jis se us ki fazeelat ka bakhoobi andaza lagaya jaa sakta hai:

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ۞ وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ۞ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ۞ تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ۞ سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ

Tarjumah: Beshak hum ne isey (Quran) ko shab e Qadr mein nazil farmaya. Aur Aap ko kya maloom ke shab e qadr kya hai. Shab e Qadr hazaar mahino se behtar hai. Is (mein har kaam) ke sar anjaam deney ko apney Rab ke hukm se farishtey aur Rooh (Jibraeel) utartey hain. Yeh raat salamti ki hoti hai aur Fajr ke tulu honay tak (rehti hai).

{Surah Al-Qadr: Surah No: 97 (Mukammal)}

Is Surat mein chand fazail ka zikr hai:

➥ Shab e Qadr mein quran ka nuzool howa yani aikbaargi mukammal quran Looh e Mehfooz se aasman e duniya par nazil kiya gaya jo 23 salon mein qalb e Mohammad Sallallahu Alaihi Wasallam par nazil kiya gaya.

➥ Yeh qadr o manzilat wali raat hai, qadr ki tafseel Allah ne hazaar mahino se bayan ki jo mubalgha par Dalalat karta hai yani yeh raat hazaron mahinon se behtar hai.

➥ Yeh is qadr azeem raat hai ke is mein firshton khaas taur se Jibraeel Alaihissalam ka nuzool hota hai un kamon ko sar-anjaam dainay jin ka faisla Allah Taala is saal ke liye karta hai.

➥ Yeh mukammal raat sarapa aman o salamti wali hai. Momin bandah shaitan ke shar se mehfooz ho kar rab ki khalis ibadat karta hai.

➥ Is raat saal mein honay walay mout aur zindagi aur zindagi ke wasaail ke baarey mein saal bhar ka faisla kiya jaata hai:

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ

Tarjumah: Isi raat mein har aik mazboot kaam ka faisla kiya jata hai.

(Surah Ad-Dukhan, Surah No: 44, Ayat No: 4)

➥ Lailatul qadr mein qiyam ka sawaab pichley saaray gunaaho ka kaffara hai. Nabi Sallallahu Alaihi Wasallam ka farman hai:

مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

Tarjumah: Jo koi shab e qadar mein Emaan ke saath or sawaab ke hasil karney ki niyat se qiyam karta hai us ke sabiqa (guzrey hue) tamam gunah maaf kar diye jatay hain.

(Sahih Bukhari: 1901)

➥ Lailatul qadr ki fazeelat se mahroom honay wala har qisam ki bhalai se mahroom hai:

عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ دَخَلَ رَمَضَانُ فَقَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏إِنَّ هَذَا الشَّهْرَ قَدْ حَضَرَكُمْ وَفِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ مَنْ حُرِمَهَا فَقَدْ حُرِمَ الْخَيْرَ كُلَّهُ وَلاَ يُحْرَمُ خَيْرَهَا إِلاَّ مَحْرُومٌ

Tarjumah: Anas bin Malik Radhiallahu Anhu se riwayat hai wo kehtey hain ki ramadhan ka maheena shuru hua to Nabi Sallallahu Alaihi ne farmaya: Tumharey paas yeh maheena aagya hai, is mein aik raat hai jo hazaar (1000) mahino se afzal hai. Jo shakhs is raat (ka sawaab hasil karney) se mahroom reh gaya, wo har bhalai se mahroom reh gaya. Iskey khair se wahi mehroom rehta hai jo waqa’ee mehroom hai.

(Ibn e Majah: 1644)

Allama Albani Rahimahullah ne is Hadees ko sahih kaha hai.

In ke alawah bhi be-shumaar fazail hain article lamba na ho isliye itne par hi iktifa kiya jaa raha hai kiunki inhin baton se Shab e Qadr ke afzal hone ka andaza lagana kaafi hai.

Sufi aur barelwi hazraat Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat ke afzal hone par kuch ulama ke aqwaal bhi naqal karte hain. Un mein se ek qaul jo ziyada phailaaya jaata hai Imam Tahawi Rahimahullah (239-321 h) ka hai jo ki aap baaz Shafiyon se naqal karte hain:

أن أفضل الليالي ليلة مولده صلي الله عليه وآله وسلم، ثم ليلة القدر، ثم ليلة الإسراء والمعراج، ثم ليلة عرفة، ثم ليلة الجمعة، ثم ليلة النصف من شعبان، ثم ليلة العيد

Tarjumah: Raton mein se sab se afzal Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat, phir Shab e Qadr, phir Shab e Israa aur Meraj (Israa aur Meraj ki raat), phir Shab e Arafah (Arafah ki raat), phir Shab e Juma’ (Juma’ ki raat), phir Sha’baan ki pandrahveen shab (15 Sha'baan ki raat) aur phir Shab e Eid (Eid ki raat) hai.

Allama Shihabuddin Mahmood Aaloosi Imam Tahawi Rahimahullah ka yeh qaul naqal karne ke baad likhte hain «أنا لا أرى أن له ما يعول عليه في ذلك» yani main nahi samjhta hun ke is baat par aitemaad kiya jayega.

(Dekhen Tafseer Aloosi: 30/194)

Yani is baat ki koi daleel nahi hai, is par aitemaad nahi kiya jayega. Is qaul mein kayi baton ka suboot nahi hai aur kayi batein qabil e tambeeh hain.

Khulasa ke taur par yeh jaan len ke raton mein sab se afzal raat Shab e Qadr hai jo daleel se saabit hai aur Sufiya ka yeh qaul baatil hai ke Nabi Sallallahu Alaihi Wasallam ki paidaish ki raat Shab e Qadr se afzal hai.

Kya Hamaara Naam Sirf Musalmaan Hai?

 Kya Hamaara Naam Sirf Musalmaan Hai?

Tehreer: Hafiz Abu Yahya Noorpoori Hafizahullah

Romanised By: Umar Asari

Kuch logon ko lafz-e-Islam aur Muslim ka hayza ho gaya hai. Yeh log kisi kaafir-o-mushrik aur bid’ati se itni nafrat nahi karte, jitni Ahl-e-Hadith se karte hain. Inhon ne musalmaanon ko kaafir banaane ka theeka liya huwa hai. In ka kehna hai ke Allah ﷻ ne hamaara naam sirf musalmaan rakha hai, is liye jo koi apne aap ko Ahl-e-Sunnat ya Ahl-e-Hadith kehta hai, woh kaafir-o-mushrik ho jaata hai.

Is baat se kisi musalmaan ko inkaar nahi ke Allah ne hamaara naam musalmaan rakha hai aur hum musalmaan hi hain, lekin Allah ﷻ ne kahien bhi yeh nahi farmaaya ke tumhaara naam sirf musalmaan hai. Is silsile mein jo Ayat-e-Kareemah pesh ki jaati hai, woh yeh hai:

هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَذَا

Tarjumah: “Us (Allah) ne tumhaara naam musalmaan rakha, is se pehle bhi aur is (Quran) mein bhi.”

(Surah Al-Hajj: 78)

Is Ayat mein koi aisa kalimah iste’maal nahi kiya gaya jis se yeh saabit ho ke hamaara naam sirf musalmaan hai ya Allah ne hamaara naam sirf musalmaan rakha hai, us ke alawah koi naam rakhna jaaiz hi nahi raha aur jo apna koi aur naam rakh lega, woh musalmaan hi nahi rahega.

Khud Allah ﷻ aur us ke Rasool ﷺ ne musalmaanon ke aur bhi naam rakhe hain, jaisa ke:

Haarith Ash’ari Radhiallahu Anhu bayan karte hain ke Rasoolullah ﷺ ne farmaaya:

فَادْعُوا بِدَعْوَى اللهِ الَّذِي سَمَّاكُمُ الْمُسْلِمِينَ الْمُؤْمِنِينَ، عِبَادَ اللهِ

Tarjumah: “Tum Allah ki pukaar ke saath pukaaro, jis ne tumhaara naam musalmaan, Momin aur ’Ibaadallah rakha hai.”

(Sunan Tirmizi: 2863, Is ki sanad Sahih hai)

Is Hadith ke mutabiq Allah ﷻ ne hamaare teen naam rakhe hain; Musalmaan, Momin aur ’Ibaadallah. Kya koi keh sakta hai ke jo Momin ke siwa apna koi naam rakh lega, woh Momin nahi rahega aur jo Abdullah ke alawah apna koi naam rakh le, woh Allah ka bandah nahi rahega aur jo in teenon mein se kisi naam ko chhodega, woh Islam aur Imaan se nikal jaayega?

Hamaara aise logon se sawaal hai ke Allah ne jab Momin aur ’Ibaadallah naam bhi rakha hai to aap log Momin aur ’Ibaadallah naam kiun nahi rakhte? Isi tarah Allah ﷻ ne daur-e-nubuwwat ke musalmaanon ke do naam “Muhaajireen” aur “Ansaar” bhi zikr kiye, jaisa ke farmaane-e-Baari hai:

لَقَدْ تَابَ اللهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالأَنْصَارِ

Tarjumah: “Yaqeenan Allah ﷻ ne apne Nabi par aur muhaajireen-o-ansaar par meharbaani farmaayi.”

(Surah At-Taubah: 117)

Nabi-e-Akram ﷺ ne bhi jis tarah musalmaanon ko [یَا مَعْشَرَ الْمُسْلِمِینَ] (Aye musalmaanon ki jama’at!) keh kar pukaara (Sahih Bukhari: 4141, Sahih Muslim: 2770), usi tarah un ko [یَا مَعْشَرَ الْمُهَاجِرِينَ] (Aye muhaajireen ki jama’at!) (Sahih Bukhari: 6830) aur [یَا مَعْشَرَ الْـأَنْصَارِ] (Aye ansaar ki jama’at!) (Sahih Bukhari: 4330, Sahih Muslim: 1059) keh kar bhi yaad farmaaya.

Nabi-e-Akram ﷺ ne musalmaanon ko kayi aur naamon se bhi pukaara aur yaad farmaaya, lekin hum ne khaas taur se muhaajireen aur ansaar ka zikr is liye kiya hai ke Islam ke kuch theekedaaron ko jab yeh kaha jaata hai ke agar Allah ne tumhaara naam sirf musalmaan rakha hai to tumhaara naam Mas’ood, Haneef, Shameem waghera kiun hai? To woh yeh jawaab de kar baat taalne ki koshish karte hain ke yeh paabandi sirf mazhabi naam par hai, yani Muslim ke siwa koi mazhabi naam nahi rakha jaa sakta, masalan Ahl-e-Sunnat aur Ahl-e-Hadith waghera mazhabi naam hain, yeh naam na-jaaiz hain, in ki wajah se musalmaan mushrik aur firqa parast ban jaata hai.

Halanki Ahl-e-Sunnat aur Ahl-e-Hadith dono usi tarah ke mazhabi naam hain, jis tarah ke mazhabi naam muhaajireen aur ansaar hain. Muhaajireen ko Hijrat jaise mazhabi fareeze ko anjaam dene par muhaajireen ka naam diya gaya aur un be-yaar-o-madadgaar muhaajireen ki madad jaise deeni kaarnaame ki wajah se Madinah ke musalmaanon ko ansaar ka naam diya gaya. Jab kisi mazhabi kaarnaame ki wajah se koi naam jaaiz hai to Quran-o-Sunnat par amal jaise mazhabi kaarnaame ki wajah se Ahl-e-Sunnat ya Ahl-e-Hadith kehalwaana kaise shirk aur kufr ban gaya?

Agar ab bhi kisi ki samajh mein baat nahi aayi to hum ek aur tarah se samjhaaye dete hain. Islam aur musalmaan koi nai (new) istilaah (term) nahi, balke pehli ummaton mein bhi Deen-e-Islam hi tha, jaisa ke farmaane-e-baari Ta’ala hai:

إِنَّ الدِّينَ عِندَ اللَّهِ الْإِسْلَامُ

Tarjumah: “Be-shak deen Allah ke haan Islam hi hai.”

(Surah Aal-e-Imran: 19)

Isi liye Sayyiduna Ibrahim aur Sayyiduna Ya’qoob Alaihimassalam ne apne beton ko wasiyyat farmaayi thi:

إِنَّ اللهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

Tarjumah: “Allah ﷻ ne tumhaare liye deen (Islam) pasand kiya hai, lihaaza tum na marna magar is haalat mein ke tum musalmaan ho.”

(Surah Al-Baqarah: 132)

Sayyiduna Sulaiman Alaihissalam ne Bilqees aur us ki ri’aaya (public) ko letter likha tha:

أَلَّا تَعْلُواْ عَلَىَّ وَأْتُونِى مُسْلِمِينَ

Tarjumah: “Mere khilaaf sarkashi na karo aur musalmaan ho kar mere paas aa jaao.”

(Surah An-Naml: 31)

Yani pehle Ambiya ka deen bhi Islam hi tha aur pehli ummaton ko bhi musalmaan hi hone ka hukm tha, lekin is ke bawjood apne Ambiya ke pairokaar (followers) yahoodi kehlaate the ya nasraani, agar woh Ahl-e-Tauheed the, to jannat mein jaayenge, jaisa ke Allah ﷻ ka farmaan hai:

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ باللهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Tarjumah: “Bila-shubha jo log (Muhammed ﷺ par) imaan laaye aur jo yahoodi, nasraani aur Saabi (baap daada ka deen chhod kar naya deen qabool karne waale) bane, un mein se jo log Allah aur aakhirat ke din par imaan rakhte the aur neik amal karte the, un ke liye un ke Rabb ke paas ajr hai aur un par na koi khauf hoga, na woh ghamgeen honge.”

(Surah Al-Baqarah: 62)

Yani yahood-o-nasara kehlaane waale Momino ko bhi jannat ki khushkhabri sunaayi gayi hai.

Isi tarah kuch log Nabi ﷺ ki be’sat se pehle jahiliyyat ke daur mein bhi Ahl-e-Tauheed the, jinhon ne but-parasti chhod kar Tauheed ko apna liya tha. Un ka deen Nasraniyyat tha. Musalmaanon ka is par ittefaaq hai ke aise log jannati hain. Waraqah bin Naufal se kaun waaqif nahi? Yeh unhien logon mein se the. Zara un ka intro Aisha Radhiallahu Anha ki zabaani mulahza farmaayen:

وَكَانَ امْرَأً تَنَصَّرَ فِي الْجَاهِلِيَّةِ، وَكَانَ يَكْتُبُ الْكِتَابَ الْعِبْرَانِيَّ، فَيَكْتُبُ مِنَ الْإِنْجِيلِ بِالْعِبْرَانِيَّةِ مَا شَاءَ اللهُ أَنْ يَكْتُبَ

Tarjumah: “Waraqah bin Naufal daur-e-jaahiliyat mein but-parasti chhod kar nasraani huwe the, woh ibraani zabaan likhna jaante the, chunanche jis qadar unhein taufeeq milti ibraani zabaan mein injeel likhte rehte.”

(Sahih Bukhari: 3, Sahih Muslim: 160)

Ya’ni Muwahhid hone ke saath saath Waraqah bin Naufal ka mazhab Nasraniyyat tha. Nasraniyyat ke naam ki wajah bhi dekh len. Imam Qatadah Taba’ee Rahimahullah farmaate hain:

تسموا بقرية يقال لها ”ناصرة“، كان عيسى ابن مريم ينزلها

Tarjumah: “Un ka yeh naam ek basti [Nasirah] ki wajah se pada jis mein Esa bin Maryam tashreef laaya karte the.”

(Tafseer-e-Tabri: 145/2, Iski sanad Sahih hai)

Ya’ni pichhli ummaton ko bhi musalmaan hone ka hukm tha aur un se bhi sirf Deen-e-Islam hi ka mutaalibah tha. Pehle Ambiya ne Islam hi ki da’wat di aur Ambiyaa-e-karaam ke pairokaar musalmaan hi the, lekin musalmaan hone ke saath koi Ahl-e-Tauheed yahoodi ya nasraani bhi kehlaaya, to Allah ki jannat ka waaris qaraar paaya. Is se ma’loom huwa ke musalmaan hote huwe koi aisa deeni, mazhabi, tanzeemi, tehreeki aur maslaki naam kufr-o-shirk nahi hota, jis mein koi shar’ee buraayi na ho. Asal baat to Aqeedah aur Manhaj ki hai. Agar Aqeedah aur Manhaj salaamat nahi, to lakh baar musalmaan kehlaaye aur karod baar Islam ka da’wa kare, najaat aur chhutkaara mumkin nahi. Aur agar Aqeedah aur Manhaj durust hai to musalmaan hone ke saath Muhajir kehlaaye ya Ansaari, Ahl-e-Sunnat kehlaaye ya Ahl-e-Hadith, najaat se koi cheez rukaawat nahi ban sakti.

Nasraniyyat ek mazhabi naam tha, jo ek basti ki wajah se pada tha. Jab musalmaan hote huwe ek basti ki taraf mansoob mazhabi naam Waraqah bin Naufal ki najaat mein rukaawat nahi ban saka, to Quran-o-sunnat ki taraf mansoob naam hum Ahl-e-Tauheed ke liye Kufr-o-Shirk kaise ban gaya?

Yahan yeh baat zehan mein rahe ke kisi kufriya aur shirkiya aur baatil Aqeede aur Manhaj ki taraf nisbat karne ke liye rakhe jaane waale jama’ati naam apne mansoob Ilaih Aqeedah aur Manhaj ki wajah se na-jaaiz hain, is liye nahi ke musalmaan hote huwe koi doosra jama’ati naam nahi rakha jaa sakta.