Author: nbadmin
-
Ummat-e-Muhammadi ﷺ aur Shirk
In Short — 5 Minutes Read
Aaj ke time mein Muslims ke beech shirk, kufr aur gumrahi ke labels lagana ek serious issue ban chuka hai. Kuch log shirk aur bid‘at ka naam lekar aam Muslims ke beliefs par questions uthate hain aur kabhi poori Ummat par shirk ke allegations tak laga dete hain.
Lekin Nabi-e-Kareem ﷺ ki kuch aham ahadith is topic par ek important picture saamne rakhti hain.
Nabi ﷺ ko Ummat ke shirk mein padne ka darr nahi tha
Hazrat Uqbah bin Aamir رضی اللہ عنہ se riwayat hai ke Nabi-e-Kareem ﷺ ne Uhud ke shaheedon par aath saal baad namaz padhi. Phir mimbar par tashreef laaye aur farmaya:
“Main tumse pehle jaane wala hoon (peshrawa), tumhare upar gawah hoon aur hamari mulaqat Hauz-e-Kausar par hogi. Mujhe tumhare baare mein ye fear nahi ke tum mere baad shirk mein pad jaoge. Mujhe darr is baat ka hai ke tum duniya ki mohabbat mein phans jaoge aur aapas mein ek doosre se hasad aur muqabla karne lagoge.”
(Sahih Bukhari, Hadith 3816)
Isi meaning ki riwayat Sahih Muslim mein bhi Hazrat Uqbah رضی اللہ عنہ se aati hai:
“Mujhe tumhare baare mein is baat ka darr nahi ke tum mere baad shirk karoge. Balki mujhe darr hai ke tum duniya ki mohabbat mein phans jaoge, aapas mein ladoge aur halaak ho jaoge, jaise tumse pehle log halaak hue.”
(Sahih Muslim, Hadith 2296)
Yani hadees mein Nabi-e-Kareem ﷺ ne Ummat ke liye duniya ki mohabbat, aapas ki ladai aur hasad ka fear express farmaya, jabke shirk ke baare mein farmaya ke mujhe tumhare shirk mein padne ka darr nahi.
Ummat gumrahi par ek saath jama nahi hogi
Hazrat Abdullah bin Umar رضی اللہ عنہما se riwayat hai ke Nabi-e-Kareem ﷺ ne farmaya:
“Allah Ta’ala meri Ummat ko gumrahi par jama nahi karega. Aur Jamaat par Allah Ta’ala ka haath hai. Jo shakhs Jamaat se alag hua, wo aag ki taraf alag hua.”
(Sunan Ibn Majah, Kitab al-Fitan, 4/466, Hadith 2167)
Ek doosri riwayat mein aata hai:
“Allah Ta’ala is Ummat ko kabhi gumrahi par ikattha nahi karega… Isliye sabse badi Jamaat ki pairwi karo.”
(Al-Mustadrak, 1/199-201, Hadith 391, 397)
Iske saath Hazrat Anas bin Malik رضی اللہ عنہ ki riwayat mein Ummat ke firqon mein divide hone ka zikr bhi aata hai:
“Bani Israel 71 firqon mein divide hue aur meri Ummat 72 firqon mein divide hogi. Wo sab Jahannam mein jayenge siwaye ek ke, aur wo Jamaat hai.”
(Sunan Ibn Majah, Kitab al-Fitan, 2/1322, Hadith 3991)
Muslim Ko Mushrik Kehne Ka Issue
Ab doosri important hadees dekhiye.
Hazrat Huzaifah bin Yaman رضی اللہ عنہ se riwayat hai ke Nabi-e-Kareem ﷺ ne farmaya:
“Mujhe tum par ek aise aadmi ka fear hai jo Quran padhega, yahan tak ke Quran ki roshni us par nazar aayegi aur uska outward appearance Islam hoga. Phir wo Quran se door ho jayega, use apne peeche phenk dega, apne Muslim padosi par talwar uthayega aur us par shirk ka ilzaam lagayega.”
Raawi ne poocha:
“Ya NabiAllah ﷺ! In dono mein shirk ke zyada qareeb kaun hai — jis par shirk ka ilzaam lagaya gaya ya ilzaam lagane wala?”
Aap ﷺ ne farmaya:
“Ilzaam lagane wala.”
(Sahih Ibn Hibban, Hadith 81)
Yahan hadees ka point bahut clear hai: kisi Muslim par shirk ka ilzaam lagana koi normal baat nahi.
Isi riwayat ko Hafiz Ibn Kathir ne Surah Al-A‘raf, Ayat 175 ki tafsir mein bhi naqal kiya hai.
(Tafsir Ibn Kathir, Jild 2, Safha 265)
Kisi Muslim Ko Kafir Kehne Ke Baare Mein Warning
Isi tarah Nabi-e-Kareem ﷺ ne kisi Muslim ko kafir kehne ke maamle mein bhi sakht warning di.
Farman-e-Mustafa ﷺ:
“Man kaffara musliman faqad kafar.”
“Jisne kisi Muslim ko kafir kaha, wo khud kafir ho gaya.”
(Musnad Ahmad, Jild 2, Safha 23)
Ek aur hadees mein farmaya:
“Man da‘a rajulan bil-kufri aw qala ‘aduwwallahi wa laysa kazalika illa hara ‘alaihi.”
“Jisne kisi Muslim ko kafir ya Allah Ta’ala ka dushman kaha, jabke wo aisa nahi tha, to ye baat khud usi ki taraf laut jayegi.”
(Sahih Muslim, Jild 1, Safha 57; Mishkat, Safha 411)
Aur Sahih Bukhari mein Nabi-e-Kareem ﷺ ka farman hai:
“Iza qala ar-rajulu li-akhi-hi ya kafir faqad ba’a bihi ahaduhuma.”
“Jab koi apne Muslim bhai ko kahe: ‘Aye kafir!’ to ye baat dono mein se kisi ek ke saath lautegi.”
(Sahih Bukhari, Jild 2, Safha 901; Sahih Muslim, Jild 1, Safha 57)
Bottom Line
In ahadith ko saath rakh kar dekhein to ek important message saamne aata hai:
Nabi-e-Kareem ﷺ ne Ummat ke liye duniya ki mohabbat, aapas ki ladai aur hasad ka fear express farmaya, lekin Ummat ke shirk mein padne ko apna fear nahi bataya.
Saath hi, kisi Muslim par shirk ya kufr ka ilzaam lagane ke maamle mein bhi ahadith mein sakht warnings milti hain.
Isliye kisi Muslim ko sirf apni understanding, disagreement ya accusation ki bunyaad par kafir ya mushrik keh dena koi chhoti baat nahi hai.
Islamic matters mein words ki responsibility hoti hai. Kisi Muslim par kufr ya shirk ka hukm lagane se pehle uski seriousness ko samajhna zaroori hai.
Allah Ta’ala humein fitnon se bachaye, haq ko samajhne aur us par qayam rehne ki taufeeq ata farmaye. Ameen.
In Detail
Aaj ke time mein kuch log Kharijiyon ki tarah naye naam aur naye libaas ke saath saamne aa chuke hain. Ye log shirk aur bid‘at ka naam lekar apne ghalat beliefs aam aur seedhe-saadhe Muslims ke beech spread kar rahe hain aur unke dilon se Rasoolullah ﷺ ki mohabbat ko kam karne ki koshish kar rahe hain.
Halanke in logon ke saamne Nabi-e-Kareem ﷺ ki ye hadees bhi hoti hai ke Meri Ummat shirk nahi karegi.
Hazrat Uqbah bin Aamir رضی اللہ عنہ bayan farmate hain:
Hadith — Pure Roman Urdu Tarjuma
Nabi-e-Kareem ﷺ ne aath saal baad Uhud ke shaheedon par is tarah namaz padhi, jaise aap zinda aur murdon dono ko rukhsat kar rahe hon. Phir wapas aaye aur mimbar par tashreef le gaye aur farmaya:
“Main tumse pehle jaane wala hoon (peshrawa), tumhare aamaal ka gawah hoon aur meri aur tumhari mulaqat Hauz-e-Kausar par hogi. Main isi jagah se Hauz-e-Kausar ko dekh raha hoon. Mujhe is baat ka bilkul darr nahi ke tum mere baad mushrik ho jaoge. Haan, mujhe ye khauf hai ke tum aapas mein duniya ke maze mein pad kar ek doosre se hasad aur muqabla karne lagoge.”
(Sahih Bukhari, Hadith 3736, Jild 12, Safha 436)
(Sahih Bukhari, Safha 993, Dar Ibn Kathir, Beirut)Easy Gen-Z Translation
Nabi-e-Kareem ﷺ ne Uhud ke shaheedon par aath saal baad dobara namaz padhi, jaise aap zinda aur wafat pa chuke logon ko goodbye keh rahe hon. Phir aap ﷺ mimbar par tashreef laaye aur farmaya:
“Main tumse pehle jaane wala hoon (peshrawa), tumhare upar gawah hoon aur hamari mulaqat Hauz-e-Kausar par hogi. Main yahin se Hauz-e-Kausar ko dekh raha hoon. Mujhe ye fear bilkul nahi hai ke mere baad tum shirk mein pad jaoge. Mujhe darr is baat ka hai ke tum duniya ki mohabbat mein phans jaoge aur aapas mein ek doosre se hasad aur muqabla karne lagoge.”
(Sahih Bukhari, Kitab al-Maghazi, 4/1486, Hadith 3816)
Hazrat Uqbah bin Aamir رضی اللہ عنہ se hi riwayat hai ke Nabi-e-Kareem ﷺ ne farmaya:
Hadith — Pure Roman Urdu Tarjuma
“Mujhe tumhare baare mein is baat ka bilkul darr nahi ke tum mere baad shirk karoge. Balki mujhe darr hai ke tum duniya ki mohabbat mein phans jaoge, aapas mein ladoge aur halaak ho jaoge, jaise tumse pehle log halaak hue.”
Hazrat Uqbah رضی اللہ عنہ farmate hain ke ye aakhri baar tha jab maine Nabi-e-Kareem ﷺ ko mimbar par tashreef farma dekha.
(Sahih Muslim, Kitab al-Fazail, 4/1796, Hadith 2296)
Easy Gen-Z Translation
Nabi-e-Kareem ﷺ ne farmaya:
“Mujhe ye darr nahi ke mere baad tum shirk karoge. Mujhe darr is baat ka hai ke tum duniya ki mohabbat mein phans jaoge, aapas mein ladoge aur phir halaak ho jaoge, bilkul waise hi jaise tumse pehle log halaak hue.”
Hazrat Uqbah رضی اللہ عنہ kehte hain ke ye last time tha jab maine Nabi-e-Kareem ﷺ ko mimbar par dekha.
(Sahih Muslim, Kitab al-Fazail, 4/1796, Hadith 2296)
Hazrat Uqbah bin Aamir رضی اللہ عنہ se riwayat hai ke Nabi-e-Kareem ﷺ ne farmaya:
Hadith — Pure Roman Urdu Tarjuma
“Beshak main tumse pehle jaane wala hoon (peshrawa) aur tum par gawah hoon. Allah ki qasam! Main abhi apne Hauz-e-Kausar ko dekh raha hoon. Aur Allah ki qasam! Mujhe zameen ke khazanon ki chaabiyan de di gayi hain. Aur Allah ki qasam! Mujhe ye darr nahi ke mere baad tum shirk karne lagoge. Balki mujhe darr is baat ka hai ke tum duniya ki mohabbat mein mubtala ho jaoge.”
(Sahih Bukhari, Kitab al-Manaqib, 3/1317, Hadith 3401)
Easy Gen-Z Translation
Nabi-e-Kareem ﷺ ne farmaya:
“Main tumse pehle jaane wala hoon (peshrawa) aur tum par gawah hoon. Allah ki qasam! Main abhi apne Hauz-e-Kausar ko dekh raha hoon. Allah ki qasam! Mujhe zameen ke khazanon ki chaabiyan di gayi hain. Aur mujhe bilkul ye darr nahi ke mere baad tum shirk karoge. Mujhe darr is baat ka hai ke tum duniya ki mohabbat mein phans jaoge.”
(Sahih Bukhari, Kitab al-Manaqib, 3/1317, Hadith 3401)
Hazrat Anas bin Malik رضی اللہ عنہ riwayat farmate hain ke Nabi-e-Kareem ﷺ ne farmaya:
Hadith — Pure Roman Urdu Tarjuma
“Beshak Bani Israel ikahattar (71) firqon mein divide ho gaye the aur meri Ummat yaqeenan bahattar (72) firqon mein divide ho jayegi. Wo sab ke sab Jahannam mein jayenge, siwaye ek ke, aur wo Jamaat hai.”
(Sunan Ibn Majah, Kitab al-Fitan, 2/1322, Hadith 3991)
Easy Gen-Z Translation
Nabi-e-Kareem ﷺ ne farmaya:
“Bani Israel 71 groups mein divide ho gaye the aur meri Ummat 72 groups mein divide ho jayegi. Un sab mein se ek ke siwa baqi sab Jahannam mein jayenge, aur wo ek Jamaat hai.”
(Sunan Ibn Majah, Kitab al-Fitan, 2/1322, Hadith 3991)
Hazrat Abdullah bin Umar رضی اللہ عنہما se riwayat hai ke Jabiyah ke maqam par Hazrat Umar رضی اللہ عنہ ne humein khitab kiya aur farmaya:
“Main tumhare beech us jagah khada hoon jahan Nabi-e-Kareem ﷺ ne hamare beech khade hokar bayan farmaya tha.”
Phir farmaya:
“Jamaat ko lazim pakdo aur alag hone se bacho, kyunki Shaitan ek aadmi ke saath hota hai aur do aadmiyon se door rehta hai. Jo shakhs Jannat ka wasat (beech wala hissa) chahta hai, uske liye Jamaat ke saath rehna zaroori hai. Jis shakhs ko uski neki khushi de aur uski burai pareshan kare, wahi Momin hai.”
(Sunan Ibn Majah, Kitab al-Fitan, 4/465, Hadith 2165)
Easy Gen-Z Translation
Hazrat Umar رضی اللہ عنہ ne farmaya:
“Jamaat ke saath raho aur alag hone se bacho. Shaitan ek aadmi ke saath hota hai, lekin do logon se door rehta hai. Jo Jannat ka beech wala hissa chahta hai, usko Jamaat ke saath rehna chahiye. Jis bande ko apni achhi deeds par khushi hoti hai aur apni buri deeds par afsos hota hai, wahi Momin hai.”
(Sunan Ibn Majah, Kitab al-Fitan, 4/465, Hadith 2165)
Hazrat Abdullah bin Umar رضی اللہ عنہما riwayat karte hain ke Nabi-e-Kareem ﷺ ne farmaya:
Hadith — Pure Roman Urdu Tarjuma
“Allah Ta’ala meri Ummat ko gumrahi par jama nahi karega.”
Ya farmaya:
“Ummat-e-Muhammadiyah ko gumrahi par jama nahi karega.”
“Aur Jamaat par Allah Ta’ala ka haath hai. Jo shakhs Jamaat se alag hua, wo aag ki taraf alag hua.”
(Sunan Ibn Majah, Kitab al-Fitan, 4/466, Hadith 2167)
Easy Gen-Z Translation
Nabi-e-Kareem ﷺ ne farmaya:
“Allah Ta’ala meri Ummat ko gumrahi par ek saath jama nahi karega.”
Aur farmaya:
“Jamaat par Allah Ta’ala ki hifazat ka haath hai. Jo banda Jamaat se alag ho gaya, wo Jahannam ki taraf chala gaya.”
(Sunan Ibn Majah, Kitab al-Fitan, 4/466, Hadith 2167)
Hazrat Abdullah bin Umar رضی اللہ عنہما se riwayat hai ke Nabi-e-Kareem ﷺ ne farmaya:
Hadith — Pure Roman Urdu Tarjuma
“Allah Ta’ala is Ummat ko kabhi gumrahi par ikattha nahi karega.”
Aur farmaya:
“Allah Ta’ala ka dast-e-qudrat Jamaat par hota hai. Isliye sabse badi Jamaat ki pairwi karo. Jo shakhs is Jamaat se alag hua, use aag mein daal diya gaya.”
(Al-Mustadrak, 1/199-201, Hadith 391, 397)
Easy Gen-Z Translation
Nabi-e-Kareem ﷺ ne farmaya:
“Allah Ta’ala is Ummat ko kabhi gumrahi par ek saath jama nahi karega. Allah Ta’ala ki hifazat Jamaat ke saath hai. Isliye sabse badi Jamaat ko follow karo. Jo is Jamaat se alag ho gaya, wo aag ki taraf chala gaya.”
(Al-Mustadrak, 1/199-201, Hadith 391, 397)
Farman-e-Mustafa ﷺ
“Allah Ta’ala ne mujhe zameen ke khazanon ki chaabiyan ata farmayi hain. Mujhe is baat ka fear nahi ke mere baad tum mushrik ho jaoge. Haan, mujhe ye darr hai ke tum duniya ke maze mein pad kar aapas mein ek doosre se hasad aur muqabla karne lagoge.”
(Sahih Bukhari, Safha 885, Dar Ibn Kathir, Beirut)
Farman-e-Mustafa ﷺ
“Mujhe is baat ka fear nahi ke mere baad tum mushrik ho jaoge. Haan, mujhe ye darr hai ke tum duniya ke maze mein pad kar aapas mein ek doosre se hasad aur muqabla karne lagoge.”
(Sahih Muslim, Safha 1149, Dar al-Fikr, Beirut)
Aapne dekha ke Nabi-e-Kareem ﷺ ne clearly farmaya ke Meri Ummat ke baare mein mujhe shirk ka fear nahi hai.
Phir aaj jo log Nabi-e-Kareem ﷺ ke is clear farman ke against jaakar poori Ummat par shirk ke allegations lagate hain, aakhir iska reason kya hai?
Is silsile mein ye hadees bhi dekhiye.
Hazrat Huzaifah رضی اللہ عنہ farmate hain:
Hadith — Pure Roman Urdu Tarjuma
Rasoolullah ﷺ ne farmaya:
“Beshak mujhe tum par jis cheez ka fear hai, wo ek aisa aadmi hai jisne Quran padha. Yahan tak ke jab us par Quran ki khoobsurti aur roshni nazar aayi aur wo Islam ki madad karta raha jab tak Allah ne chaha, phir wo Quran se door ho gaya aur use apne peeche phenk diya. Phir wo apne padosi par talwar lekar chadh gaya aur us par shirk ka ilzaam laga diya.”
Raawi kehte hain:
“Maine arz kiya: Ya NabiAllah ﷺ! In dono mein se shirk ke zyada qareeb kaun hai? Jis par shirk ka ilzaam lagaya gaya ya ilzaam lagane wala?”
Aap ﷺ ne farmaya:
“Ilzaam lagane wala.”
(Sahih Ibn Hibban, Hadith 81, Juz 1, Safha 157)
Easy Gen-Z Translation
Rasoolullah ﷺ ne farmaya:
“Mujhe tumhare baare mein sabse zyada fear ek aise aadmi ka hai jo Quran padhega, yahan tak ke Quran ki roshni us par nazar aane lagegi aur uska outward appearance Islam jaisa hoga. Ye haal uske paas tab tak rahega jab tak Allah chahega. Phir wo Quran se door ho jayega, use apne peeche phenk dega, apne Muslim padosi par talwar lekar chadh jayega aur us par shirk ka fatwa laga dega.”
Raawi kehte hain:
“Maine poocha: Ya NabiAllah ﷺ! In dono mein shirk ke zyada qareeb kaun hai — jis par fatwa lagaya gaya ya fatwa lagane wala?”
Aap ﷺ ne farmaya:
“Fatwa lagane wala.”
Yani shirk ka ye ilzaam us Muslim par nahi rahega, balki jahan se nikla tha, wahi wapas laut jayega. Aur jo Muslim ko mushrik kahega, wo khud shirk ka haqdaar ho jayega.
Hazrat Huzaifah رضی اللہ عنہ ki ye riwayat Hafiz Ibn Kathir ne Para 9, Surah Al-A‘raf, Ayat 175 ki tafsir mein bhi naqal ki hai:
“Haza isnadun jayyid”
Yani is riwayat ki sanad jayyid, achhi aur mazboot hai.
(Tafsir Ibn Kathir, Jild 2, Safha 265, Amjad Academy, Lahore)
(Tafsir Ibn Kathir, Jild 2, Safha 265, Dar al-Fikr, Beirut)Iske alawa ye hadees in kitabon mein bhi maujood hai:
- Mukhtasar Tafsir Ibn Kathir, Jild 2, Safha 663
- Musnad Abu Ya‘la al-Mawsili
- Al-Ihsan bi Tartib Sahih Ibn Hibban, Jild 1, Safha 149, Hadith 18
- Sahih Ibn Hibban lil-Balban, Jild 1, Safha 248, Hadith 81, Beirut
- Al-Mu‘jam al-Kabir lil-Tabarani, Jild 20, Safha 88, Hadith 169, Beirut
- Sharh Mushkil al-Athar lil-Tahawi, Jild 2, Safha 324, Hadith 865, Beirut
- Musnad al-Shamiyyin lil-Tabarani, Jild 2, Safha 254, Hadith 1291, Beirut
- Kashf al-Astar ‘an Zawa’id al-Bazzar lil-Haythami, Jild 1, Safha 99, Hadith 175, Beirut
- Jami‘ al-Masanid wa al-Sunan li-Ibn Kathir, Jild 3, Safha 353-354, Hadith 1842, Beirut
- Jami‘ al-Ahadith al-Kabir lil-Suyuti, Jild 3, Safha 121, Hadith 8132, Beirut
- Kanz al-‘Ummal lil-Muttaqi al-Hindi, Jild 3, Safha 872, Hadith 8985
- Silsilat al-Ahadith al-Sahihah, Hadith 3201
- Al-Ma‘rifah wa al-Tarikh lil-Fasawi, Jild 2, Safha 358
Muslim Ko Mushrik Kehne Wala Khud Mushrik Ban Jayega
Mohtaram Qariyeen-e-Kiram!
Jaisa ke aap jaante hain, aaj kal Khariji fitne ki taraf se Ahl-e-Sunnat ke Muslims par baar-baar shirk aur mushrik ke fatwe laga diye jaate hain.
Faqeer Dr. Faiz Ahmad Chishti ne is topic par pehle bhi kaafi kuch likha hai. Filhaal ye short sa mazmoon pesh-e-khidmat hai. Shayad jahalat ki wajah se Muslims ko mushrik kehne walon mein se kisi ko hidayat mil jaye.
Aaiye hadees-e-Pak padhte hain:
Hadith — Pure Roman Urdu Tarjuma
Sayyiduna Huzaifah bin Yaman رضی اللہ عنہ riwayat karte hain ke Rasool-e-Akram ﷺ ne farmaya:
“Jo cheez mujhe tumhare baare mein fear hai, unmein se ek aisa aadmi hai jo Quran padhega. Yahan tak ke jab Quran ki roshni us par nazar aane lagegi aur uska outward appearance Islam hoga. Ye haal uske paas tab tak rahega jab tak Allah chahega. Phir wo usse nikal jayega, use apne peeche phenk dega, apne Muslim padosi par talwar uthayega aur us par shirk ka ilzaam lagayega.”
Raawi kehte hain:
“Maine arz kiya: Ya NabiAllah ﷺ! In dono mein shirk ka zyada haqdaar kaun hai — jis par ilzaam lagaya gaya ya ilzaam lagane wala?”
Aap ﷺ ne farmaya:
“Ilzaam lagane wala.”
Easy Gen-Z Translation
Yani mujhe tumhare baare mein ek aise bande ka fear hai jo Quran padhega. Us par Quran ki roshni bhi nazar aayegi aur uska outward look bhi Islam wala hoga. Lekin phir jab Allah chahega, wo Quran se door ho jayega, use peeche phenk dega, apne Muslim neighbour par talwar uthayega aur us par shirk ka fatwa laga dega.
Raawi ne poocha:
“Ya NabiAllah ﷺ! In dono mein shirk ke zyada qareeb kaun hai — jis par fatwa laga ya fatwa lagane wala?”
Aap ﷺ ne farmaya:
“Fatwa lagane wala.”
(Sahih Ibn Hibban, Hadith 81)
Yani wo fatwa Muslim par apply nahi hoga, balki jahan se nikla tha, wahi wapas chala jayega. Aur jo Muslim ko mushrik kahega, wo khud mushrik ban jayega.
Is riwayat ko Hafiz Ibn Kathir ne Surah Al-A‘raf, Ayat 175 ki tafsir mein naqal kiya aur likha:
“Haza isnadun jayyid”
Yani is riwayat ki sanad jayyid, achhi aur khari hai.
(Tafsir Ibn Kathir, Jild 2, Safha 265, Amjad Academy, Lahore)
(Tafsir Ibn Kathir, Jild 2, Safha 265, Dar al-Fikr, Beirut)Iske alawa ye hadees in kitabon mein bhi maujood hai:
(Mukhtasar Tafsir Ibn Kathir, Jild 2, Safha 663)
(Musnad Abu Ya‘la al-Mawsili)
(Al-Ihsan bi Tartib Sahih Ibn Hibban, Jild 1, Safha 149, Hadith 18)
(Sahih Ibn Hibban lil-Balban, Jild 1, Safha 248, Hadith 81, Beirut)
(Al-Mu‘jam al-Kabir lil-Tabarani, Jild 20, Safha 88, Hadith 169, Beirut)
(Sharh Mushkil al-Athar lil-Tahawi, Jild 2, Safha 324, Hadith 865, Beirut)
(Musnad al-Shamiyyin lil-Tabarani, Jild 2, Safha 254, Hadith 1291, Beirut)
(Kashf al-Astar ‘an Zawa’id al-Bazzar lil-Haythami, Jild 1, Safha 99, Hadith 175, Beirut)
(Jami‘ al-Masanid wa al-Sunan li-Ibn Kathir, Jild 3, Safha 353-354, Hadith 1842, Beirut)
(Jami‘ al-Ahadith al-Kabir lil-Suyuti, Jild 3, Safha 121, Hadith 8132, Beirut)
(Kanz al-‘Ummal lil-Muttaqi al-Hindi, Jild 3, Safha 872, Hadith 8985)
(Silsilat al-Ahadith al-Sahihah, Hadith 3201)
(Al-Ma‘rifah wa al-Tarikh lil-Fasawi, Jild 2, Safha 358)
In daleel aur mustanad hawalon se ye baat clear ho gayi ke Muslims ko bina wajah kafir ya mushrik kehna khud kafir aur mushrik banne ka sabab hai. Allah Ta’ala hifazat farmaye.
Nabi-e-Kareem ﷺ ne farmaya:
“Man kaffara musliman faqad kafar.”
Hadith — Pure Roman Urdu Tarjuma
“Jisne kisi Muslim ko kafir kaha, wo khud kafir ho gaya.”
(Musnad Ahmad, Jild 2, Safha 23)
Easy Gen-Z Translation
“Jo kisi Muslim ko kafir kahe, wo khud kafir ho gaya.”
Mazeed farmaya:
“Man da‘a rajulan bil-kufri aw qala ‘aduwwallahi wa laysa kazalika illa hara ‘alaihi.”
Hadith — Pure Roman Urdu Tarjuma
“Jisne kisi Muslim shakhs ko kafir kaha ya Allah Ta’ala ka dushman kaha, halanke wo aisa nahi tha, to ye baat khud usi ki taraf laut jayegi.”
(Sahih Muslim, Jild 1, Safha 57; Mishkat, Safha 411)
Easy Gen-Z Translation
“Jo kisi Muslim ko kafir ya Allah Ta’ala ka dushman kahe, jabke wo aisa na ho, to ye baat wapas usi par aa jayegi.”
Mazeed irshad farmaya:
“Iza qala ar-rajulu li-akhi-hi ya kafir faqad ba’a bihi ahaduhuma.”
Hadith — Pure Roman Urdu Tarjuma
“Jab koi shakhs apne Muslim bhai se kahe: ‘Aye kafir!’ to ye baat dono mein se kisi ek ke saath lautegi.”
(Sahih Bukhari, Jild 2, Safha 901; Sahih Muslim, Jild 1, Safha 57)
Easy Gen-Z Translation
“Jab koi apne Muslim bhai ko ‘kafir’ kahe, to ye label dono mein se kisi ek par lagega.”
Yani agar kehne wala sahi hai to doosra kafir hoga, aur agar wo sahi nahi hai to kehne wala khud kafir ho jayega.
Imam Bukhari رحمۃ اللہ علیہ ne likha:
“Man akfara akhahu bighairi ta’weel fa huwa kama qala.”
Hadith — Pure Roman Urdu Tarjuma
“Jisne bina kisi ta’weel ke apne Islamic bhai ko kafir kaha, to wo khud bhi waise hi hoga jaisa usne kaha.”
(Sahih Bukhari, Jild 2, Safha 901)
Easy Gen-Z Translation
“Jo bina kisi ta’weel ke apne Muslim bhai ko kafir kahega, wo khud bhi usi baat ka haqdaar hoga.”
In daleel aur mustanad hawalon se ye baat clear ho gayi ke Muslims ko bina wajah kafir ya mushrik kehna khud kafir aur mushrik banne ka sabab hai. Al-‘iyaz billahi Ta’ala.
Aye baat-baat par Musliman-e-Ahl-e-Sunnat ko apni jahalat ki wajah se kafir aur mushrik kehne walo, apne iman ki fikr karo. Kahin aisa na ho ke tum khud kafir aur mushrik ho chuke ho.
Bina kufr aur shirk prove kiye kisi Muslim ko kafir kehne walo, zara socho.
Original source: Dr. Faiz Ahmad Chishti | Rephrased and simplified by Nayab Beig.
-
Shaikh Abdul Haq Muhaddis Dehlawi رحمۃ اللہ علیہ
Inshort — 2-minute read
Hadith ke woh scholar jinhon ne Hindustan mein ilm ki ek poori riwayat ko mazboot kiya
Agar Mughal-era Hindustan ke bade Islamic scholars ki baat ho, to Shaikh Abdul Haq Muhaddis Dehlawi رحمۃ اللہ علیہ ka naam zaroor aata hai.
Aap 958 Hijri / 1551 CE mein Delhi mein paida hue. Aapka talluq ek ilm-pasand gharane se tha aur bachpan hi se Islamic sciences ki taraf gehra rujhan tha. Baad mein aap ne Hindustan se Makkah aur Madinah ka safar kiya, jahan aap ne Hadith aur doosre uloom ki taleem hasil ki. Aapke mashhoor asatiza mein Shaikh Abdul Wahhab Muttaqi رحمۃ اللہ علیہ ka naam milta hai. [1][2]
Hijaz se wapas Delhi aane ke baad aap ne apni zindagi ka bada hissa teaching, tasneef aur Hadith ki khidmat mein guzara.
Aur yahan se asli story start hoti hai.
Aap sirf Hadith ki books padhne wale scholar nahi the. Aap ne Hadith, Seerah, Fiqh, Tasawwuf, history aur biographies par bhi kaam kiya.
Aapki mashhoor tasaneef mein:
- Ashi’at al-Lama’at — Mishkat al-Masabih ki Persian sharh
- Lama’at al-Tanqih — Hadith se related Arabic scholarly work
- Madarij al-Nubuwwah — Seerah aur Nubuwwat par mashhoor kitab
- Akhbar al-Akhyar — Hindustan ke buzurgon aur Sufiya ke ahwal par important tazkira
- Tarikh-i Haqqi — historical work
sabse zyada mashhoor hain. [1][3][4]
Khaas taur par Akhbar al-Akhyar ko samajhna important hai. Is mein Hindustan ke kai buzurgon aur Sufiya ke biographies preserve ki gayi hain. Ye kitab 1001 Hijri mein mukammal hui aur medieval Indian Sufism ke mutale ke liye ek important primary source ban gayi. [3][5]
Yani Shaikh Abdul Haq رحمۃ اللہ علیہ sirf apne liye ilm jama nahi kar rahe the.
Woh ilm ko document bhi kar rahe the, teach bhi kar rahe the aur next generation tak transfer bhi kar rahe the.
Aapki zindagi Mughal badshahon Akbar, Jahangir aur Shah Jahan ke daur se guzri. Is poore period mein Hindustan ka religious aur intellectual environment kaafi active tha, aur Shaikh Abdul Haq رحمۃ اللہ علیہ bhi apni scholarly activities ke zariye is intellectual world ka important hissa rahe. [2]
Aapki wafat 1052 Hijri / 1642 CE mein Delhi mein hui. Aapki umr riwayaton ke mutabiq taqreeban 94 saal thi. [2][5]
Lekin centuries baad bhi unka naam isliye zinda hai kyunki unhone sirf books nahi chhodi—
unhone ek ilm ki riwayat chhodi.
Aaj jab information literally ek click door hai, Shaikh Abdul Haq Muhaddis Dehlawi رحمۃ اللہ علیہ ki life humein ek simple lesson deti hai:
Ilm sirf collect karne ke liye nahi hota. Ilm ko samajhna, preserve karna aur aage pohanchana bhi hota hai.
Detailed Article
Delhi ke ek scholar se Hindustan ke mashhoor Muhaddis tak
Aaj se 400 saal pehle, jab na Google tha, na online libraries, na PDFs aur na hi kisi kitab ko download karne ka option…
Hindustan mein ek aise scholar guzre jinhon ne Hadith, Seerah, history, fiqh aur tasawwuf ke fields mein aisa kaam kiya jiska asar aaj tak Islamic scholarship mein nazar aata hai.
Naam tha:
Shaikh Abdul Haq Muhaddis Dehlawi رحمۃ اللہ علیہ.
Aapko aam tor par Muhaddis Dehlawi kaha jata hai — yani Delhi se nisbat rakhne wale Hadith ke bade scholar.
Lekin unki biography ko sirf “ek muhaddis ki biography” kehna unki personality ko kaafi chhota kar deta hai.
Woh teacher bhi the, author bhi, researcher bhi, historian bhi aur Sufi scholarship ke important naaqil bhi.
Delhi mein paidaish
Shaikh Abdul Haq رحمۃ اللہ علیہ ki paidaish 958 Hijri / 1551 CE mein Delhi mein hui.
Unka gharana ilm se juda hua tha aur unke walid Shaikh Saifuddin bhi ilm aur ruhaniyat se wabasta the.
Isliye unki tarbiyat ka environment aam nahi tha.
Bachpan se hi unka rujhan ilm ki taraf tha aur unhone apne zamane ke mukhtalif uloom hasil kiye.
Unki zindagi ko samajhne ke liye ek cheez yaad rakhni chahiye:
Unke liye ilm koi side hobby nahi tha. Ye unki poori zindagi ka mission ban gaya.
Unki biography aur scholarly career par baad ke researchers ne bhi isi continuous pursuit of knowledge ko unki personality ki central feature bataya hai. [2][6]
Phir Delhi se Hijaz ka safar
Ilm ki talab mein Shaikh Abdul Haq رحمۃ اللہ علیہ ne Makkah aur Madinah ka safar kiya.
Ye trip sirf Hajj ya ziyarat tak limited nahi thi.
Wahan unhone ulama se baqaida ilm hasil kiya, khaas taur par Hadith aur Tasawwuf ke fields mein.
Unke important teachers mein Shaikh Abdul Wahhab Muttaqi رحمۃ اللہ علیہ ka naam milta hai.
Baad ki scholarly studies bhi ye batati hain ke Hijaz mein guzara hua ye period unki intellectual development mein extremely important tha. [2][6]
Yani ek young scholar Delhi se nikla…
Makkah aur Madinah gaya…
Wahan ke scholars se ilm liya…
Aur phir wapas Hindustan aaya.
Lekin wapas aate waqt woh sirf ek student nahi tha.
Ab woh ek trained scholar tha.
Delhi wapas aaye — aur teaching ka silsila shuru hua
Hijaz se wapas Delhi aane ke baad Shaikh Abdul Haq رحمۃ اللہ علیہ ne apni zindagi ka bada hissa teaching aur writing mein guzara.
Unhone students ko ilm diya aur apni tasaneef ke zariye knowledge ko preserve kiya.
Yahan unki personality ka ek bahut important aspect saamne aata hai:
Woh sirf kitab likhne wale author nahi the.
Unki books ke peeche ek complete scholarly system tha:
Teacher → Student → Research → Writing → Transmission
Aur isi wajah se unka naam Hindustan ki Hadith scholarship ki history mein important bana.
Modern academic research mein bhi unki Hadith scholarship ko specifically study kiya gaya hai. Muhammad Aqeel ki Aligarh Muslim University ki PhD thesis ka title hi hai:
Shaikh Abdul Haque’s Contribution to the Science of Hadith. [6]
Hadith ke saath Seerah bhi
Shaikh Abdul Haq رحمۃ اللہ علیہ ki sabse famous books mein se ek hai:
Madarij al-Nubuwwah
Ye Nabi-e-Kareem ﷺ ki Seerah aur Nubuwwat se related ek extensive work hai.
Is kitab se ek important point samajh aata hai:
Shaikh Abdul Haq رحمۃ اللہ علیہ ke nazdeek Islamic scholarship ko sirf ek subject mein lock nahi kiya ja sakta tha.
Hadith ko samajhna hai?
Seerah ko samjho.
Seerah ko samajhna hai?
Hadith aur riwayat ko samjho.
Aur religious tradition ko samajhna hai?
Uske scholars aur historical transmission ko bhi samjho.
Yani unki scholarship interconnected thi.
Ashi’at al-Lama’at — Mishkat ki sharh
Unki ek aur mashhoor tasneef hai:
Ashi’at al-Lama’at
Ye Mishkat al-Masabih ki Persian sharh hai.
Mishkat al-Masabih Hadith ki mashhoor compilations mein se hai, aur Shaikh Abdul Haq رحمۃ اللہ علیہ ne is par detailed explanation likhi.
Isi ke saath unki Arabic work Lama’at al-Tanqih bhi Hadith scholarship mein mashhoor hai. [1][6]
Socho…
Aaj hum kisi Hadith ki explanation samajhne ke liye ek video kholte hain.
Us zamane mein ek scholar ko:
riwayat dekhni hoti thi → texts compare karne hote the → Arabic sources consult karne hote the → phir explanation likhni hoti thi.
Aur ye kaam ek-do kitab tak limited nahi tha.
Akhbar al-Akhyar — Hindustan ke buzurgon ka record
Shaikh Abdul Haq رحمۃ اللہ علیہ ki sabse valuable works mein se ek hai:
Akhbar al-Akhyar fi Asrar al-Abrar
Ye Persian mein likhi gayi ek important tazkira hai.
Is mein Hindustan ke kai buzurgon, Sufiya aur religious personalities ke biographies preserve ki gayi hain.
Available manuscript/catalogue information ke mutabiq ye work 1001 Hijri mein complete hua tha. [3][5]
Aur ye sirf ek devotional biography collection samajh kar side mein rakh dena bhi theek nahi hoga.
Modern academic research mein Akhbar al-Akhyar ko medieval Indian Sufism ke mutale ke liye ek important source ke taur par study kiya gaya hai. Dr. Abdul Majid Khan ne apne research paper mein ise Indian Sufis ki biographies ke dependable scholarly collections mein shumar kiya hai. [5]
Is kitab ki ek aur interesting baat:
Shaikh Abdul Haq رحمۃ اللہ علیہ khud Hadith ke trained scholar the.
Isliye religious personalities aur riwayat ko record karte waqt unki scholarly background bhi important ho jati hai.
History bhi likhi
Aksar jab Shaikh Abdul Haq رحمۃ اللہ علیہ ka naam aata hai to log sirf Hadith aur Tasawwuf ki books ka zikr karte hain.
Lekin unki writings mein historical interest bhi nazar aata hai.
Unki Tarikh-i Haqqi South Asian history se related work hai.
Yani ek hi scholar:
Hadith likh raha hai.
Seerah likh raha hai.
Sufiya ke biographies record kar raha hai.
Aur history bhi document kar raha hai.
Ye breadth hi unki scholarly personality ko interesting banati hai.
Mughal India ka zamana
Shaikh Abdul Haq رحمۃ اللہ علیہ ka poora adult life Mughal India ke ek important period mein guzra.
Unhone Akbar, Jahangir aur Shah Jahan ke daur dekhe.
Ye woh zamana tha jab Hindustan mein political power ke saath-saath religious aur intellectual discussions bhi intense the.
Shaikh Abdul Haq رحمۃ اللہ علیہ apni scholarly writings aur teaching ke zariye is environment ka hissa rahe.
Kuch later biographical sources unki rulers ke saath correspondence aur religious matters par unke stance ka zikr karte hain. In details ko quote karte waqt source-specific wording rakhna zaroori hai, kyunki later biographies mein presentation mukhtalif milti hai. [2][4]
Isliye biography ka safest aur strongest point ye hai:
Woh apne zamane ke religious aur intellectual world se deeply engaged scholar the.
Sirf kitabain nahi — students bhi
Kisi bhi scholar ka legacy sirf uski books se measure nahi hota.
Ek scholar ki asli impact chain kuch is tarah hoti hai:
Teacher → Student → Student ke students → Books → Institutions → Intellectual tradition
Shaikh Abdul Haq رحمۃ اللہ علیہ ne teaching ke zariye generations of students ko train kiya.
Isi liye unka naam sirf ek individual author ke taur par nahi, balki Hindustan ki Islamic scholarly tradition ke ek important link ke taur par yaad kiya jata hai. [2][6]
Unki tasaneef kitni thin?
Yahan thoda careful rehna zaroori hai.
Aapki tasaneef ki exact number ke bare mein sources mein ek jaisi counting nahi milti.
Isliye “unhone exactly X books likhin” kehna bina specific bibliography verify kiye ideal nahi.
Lekin ye clear hai ke unhone Arabic aur Persian mein bahut si tasaneef chhodi.
Mashhoor works mein:
- Akhbar al-Akhyar
- Madarij al-Nubuwwah
- Ashi’at al-Lama’at
- Lama’at al-Tanqih
- Tarikh-i Haqqi
- aur doosre Hadith, fiqh, tasawwuf aur religious subjects par works
shamil hain. [1][3][6]
94 saal ki zindagi
Shaikh Abdul Haq رحمۃ اللہ علیہ ne taqreeban 94 saal ki zindagi payi.
Unka inteqal 1052 Hijri / 1642 CE mein Delhi mein hua.
Unki tadfeen Delhi ke Hauz-i-Shamsi / Mehrauli ke ilaqe mein hui. [2][4]
Ek taraf dekhiye:
958 Hijri mein Delhi mein ek bachcha paida hua.
Phir woh ilm seekhta hai.
Hijaz jata hai.
Makkah aur Madinah ke ulama se ilm leta hai.
Delhi wapas aata hai.
Students ko teach karta hai.
Hadith par sharah likhta hai.
Seerah likhta hai.
Sufiya ke biographies record karta hai.
History likhta hai.
Aur phir 1052 Hijri mein duniya se chala jata hai.
Lekin…
uski books reh jaati hain.
Aur books ke zariye ilm ki woh chain aage chalti rehti hai.
Aaj ke youth ke liye unki biography ka kya matlab hai?
Shaikh Abdul Haq Muhaddis Dehlawi رحمۃ اللہ علیہ ki biography ko sirf dates ya books ki list bana dena easy hai.
958 Hijri — birth.
996 Hijri — Hijaz.
1052 Hijri — death.
Bas story khatam.
Lekin actual lesson yahan hai:
Unhone ilm ko consume nahi kiya — contribute bhi kiya.
Aaj hamare paas information ki koi shortage nahi.
YouTube.
Google.
PDFs.
Online courses.
AI.
Digital libraries.
Lekin information aur ilm ek cheez nahi.
Ilm ke liye:
seekhna padta hai.
teacher se lena padta hai.
samajhna padta hai.
verify karna padta hai.
likhna padta hai.
Aur phir doosron tak pohanchana padta hai.
Shaikh Abdul Haq Muhaddis Dehlawi رحمۃ اللہ علیہ ki life ka sabse powerful lesson isi process mein chhupa hua hai:
Ilm sirf apne paas rakhne ki cheez nahi. Ilm ek amanat hai — jo seekho, use samjho, preserve karo aur aage pohanchao.
Allah Ta’ala Shaikh Abdul Haq Muhaddis Dehlawi رحمۃ اللہ علیہ par apni rehmat farmaye aur humein bhi ilm-e-nafi hasil karne aur uski khidmat karne ki taufeeq ata farmaye. Ameen.
References / Primary aur Scholarly Sources
[1] Shaikh Abdul Haq Muhaddis Dehlawi, Ashi’at al-Lama’at fi Sharh Mishkat al-Masabih.
Mishkat al-Masabih ki Persian sharh. Shaikh Abdul Haq ki Hadith scholarship ko samajhne ke liye primary source.[2] Shaikh Abdul Haq Muhaddis Dehlawi, Akhbar al-Akhyar fi Asrar al-Abrar.
Author ka apna Persian tazkira. Is mein Hindustan ke mashayikh aur Sufiya ke biographies ke saath author ke scholarly environment ko samajhne ke liye bhi material milta hai. Rekhta ke catalogue ke mutabiq work 1001 AH mein complete hua. (Rekhta)[3] Shaikh Abdul Haq Muhaddis Dehlawi, Madarij al-Nubuwwah.
Seerah aur Nubuwwat par unki mashhoor tasneef; unki religious scholarship aur Seerah methodology ke liye primary source.[4] Shaikh Abdul Haq Muhaddis Dehlawi, Tarikh-i Haqqi.
Historical work attributed to the author; Mughal-era South Asian history ke hawale se unki historical writing ko study karne ke liye important source.[5] Abdul Majid Khan, “Some Features of Shaikh Abdul Haq Muhaddith Dehlawi’s Akhbar al-Akhyar fi Asrar al-Abrar,” Insight Islamicus, Vol. 17 (2017).
Is scholarly study mein Akhbar al-Akhyar ki nature, sources aur historical value discuss ki gayi hai. (Shah-i-Hamadan Institute)[6] Muhammad Aqeel, Shaikh Abdul Haque’s Contribution to the Science of Hadith, PhD Thesis, Department of Islamic Studies, Aligarh Muslim University, 2008.
Shaikh Abdul Haq ki life, education, Hadith scholarship aur literary contribution par dedicated academic research. Thesis AMU mein submit hui thi. (Scribd)[7] Abdul Haq Muhaddis Dehlawi, Akhbar al-Akhyar, manuscript, Jamia Hamdard Repository, MS 1661.
Jamia Hamdard ke manuscript catalogue mein original Persian manuscript listed hai; record 247 pages ka hai. (Jamia Hamdard Repository) -
Kya Science Ne Sach Me Khuda Ko Reject Kiya Hai? Let’s Do A Deep Dive Into Facts, History, & Philosophy!
Aajkal internet scroll karte waqt, YouTube shorts dekhte waqt ya Twitter/X par feed check karte waqt ek common trend dekhne ko milta hai. Koi bhi popular internet creator, tech influencer, ya celebrity uthta hai aur confidence ke sath bol deta hai: “Bhai, ab zamana badal gaya hai, science itni aage nikal aayi hai ke ab God ya Khuda ki koi zaroorat nahi hai. Science ne prove kar diya hai sab kuch apne aap hua hai.”
Jaise abhi haal hi me Dhruv Rathee ya aise kai digital creators ne is topic par apne opinions diye hain. Log in baaton ko sach maan lete hain kyunki unhe lagta hai ke agar koi banda million subscribers wala hai, toh use duniya ki har cheez ki deep knowledge hogi.
Lekin rukhiye! Kya sach me science ne kabhi aisi koi official declaration di hai? Kya laboratory me microscope ke andar ya particle accelerator me koi aisi cheez mili hai jo 100% ye prove karde ke upar wala koi Creator exist nahi karta?
Aaj is article me hum bilkul khulkar, history ke facts ke sath, science ki limits ko samajhte hue, aur world ke sabse legendary scientists ke mindsets ko explore karte hue is poori myth ko todne wale hain. Grab your coffee, aur aaiye deep dive karte hain!
1. The Internet Echo Chamber: Why Do People Think Science = Atheism?
Sabse pehle ye samajhna zaroori hai ki ye narrative aati kahan se hai. Aajkal ek culture ban gaya hai jise “Pop Science” kehte hain. Isme complex scientific theories ko tod-marod kar social media ke 30-second ke reels ya 10-minute ke videos me aise pesh kiya jata hai jaise science aur religion ek dusre ke sabse bade dushman hon.
Yahan kuch common misconceptions hote hain:
- The “God of the Gaps” Fallacy: Purane zamane me log jab bijli (lightning) ya baarish ka reason nahi samajh pate the, toh kehte the ke direct upar wale ki marzi hai. Jaise-jaise science ne explain kiya ki clouds kaise bante hain aur electricity kya hai, kuch logo ko laga ke ab God ki jobless hone ki baari aa gayi hai.
- Celebrity Bias: Log kisi digital creator ko tech ya political topics par acha bolte hue dekhte hain, toh unhe lagta hai ki wo philosophy of science ke bhi expert honge. Jabki reality ye hai ki zyadatar pop-culture commentators scientific philosophy ki deep books ya history ko touch tak nahi karte.
Lekin asli scientists aur top-tier academic institutions kya sochte hain? Let’s look at the official facts.
2. What Does Official Science Say? (The Stance of the National Academy of Sciences)
Agar aapko yeh janna hai ke modern science formally kya manti hai, toh aapko kisi random YouTuber ki baat nahi sunani chahiye, balki duniya ki sabse prestigious scientific bodies ki official statements dekhni chahiyein.
Inme sabse top par aati hai National Academy of Sciences (NAS) jo ki United States ki sabse respected scientific organization hai. Unhone is topic par ek dedicated publication nikali hai jiska naam hai: “Science, Evolution, and Creationism”.
Is official publication me NAS ne bilkul clear aur bold words me likha hai:
“Science can neither prove nor disprove religion.”
Is line ka matlab kya hai? Iska matlab yeh hai ke science ka scope bilkul defined hai. Science sirf empirical evidence (jo cheezein aap dekh sakte hain, measure kar sakte hain, test kar sakte hain aur lab me replicate kar sakte hain) par kaam karti hai.
- Methodological Naturalism: Science sirf yeh batati hai ke physical duniya ke rules kya hain. Jaise paani $100^\circ\text{C}$ par boil kyun hota hai? Gravity kaise cheeezon ko khichti hai?
- The Metaphysical Limit: Lekin science yeh nahi bata sakti ke gravity bani hi kyun? Ya is poori universe ke hone ka ultimate maqsad (purpose) kya hai? Yeh questions philosophy aur religion ke hain. Isliye, science aur religion ek dusre ke opposite nahi hain, balki dono human experience ke alag-alag dimensions ko deal karte hain. Ek batati hai “How” (kaise hota hai), aur dusri batati hai “Why” (kyun hota hai).
3. History Ke Giants: The Greatest Scientists Were Theists!
Agar hum pichle 500 se 1000 saal ki history utha kar dekhein aur un logo ki list banayein jinhone actual me physics, mathematics, astronomy, aur chemistry ki duniya ko banaya ya revolutionize kiya, toh aap ek shocker dekhenge. Zyadatar legendary scientists strong theists the—yaani wo Khuda par, divine order par, aur ek Supreme Creator par deep yaqeen rakhte the.
Aaiye inme se kuch sabse bade naam aur unke exact quotes dekhte hain:
A. Sir Isaac Newton (Physics & Mathematics)
Newton ko modern physics ka baap kaha jata hai. Unhone laws of motion diye, calculus banaya, aur gravity ki khoj ki. Lekin kya aapante hain ki Newton ne apne scientific papers se zyada time theology (religious studies) aur Bible ki study par spend kiya tha?
Apni legendary book Philosophiae Naturalis Principia Mathematica ke General Scholium section me Newton ne likha tha:
“This most beautiful system of the sun, planets, and comets, could only proceed from the counsel and dominion of an intelligent and powerful Being.” (Translation: Itna khubsurat solar system aur planets ka movement kisi aisi powerful aur intelligent hasti ke bina nahi ho sakta tha.)
B. Johannes Kepler (Astronomy)
Kepler wo brilliant astronomer hain jinhone planets ke orbits ke rules (Kepler’s Laws) discover kiye, jiske bina modern space science ka sochna bhi impossible hai. Kepler ek deep Christian theist the aur unka manna tha ke jab wo space aur stars ki study karte hain, toh wo literally God ke banaye hue blueprint ko padh rahe hain. Unka famous quote hai:
“I was merely thinking God’s thoughts after Him.”
C. Michael Faraday (Electromagnetism)
Aaj humare paas jo electricity, generators aur electric motors hain, unke peeche Michael Faraday ka dimag hai. Faraday apni poori life me ek devout Christian church member rahe. Wo hamesha nature ko “God’s creation” kehte the aur unka manna tha ke scientific laws ko decode karna ek tarah se Creator ki greatness ko aur zyada close se admire karna hai.
D. James Clerk Maxwell (Electromagnetism)
Maxwell wo genius hain jinhone electricity, magnetism aur light ko ek hi equation me unite kiya (Maxwell’s Equations). Unhone publically hamesha apne Christian faith ko express kiya aur unka strict belief tha ke science aur faith ke beech koi conflict ho hi nahi sakta, kyunki dono ka source ek hi truth hai.
E. Max Planck (Quantum Physics)
Jab 20th century me physics me quantum mechanics aayi, toh Max Planck uske pioneer bane. Planck ka science aur religion ke relation par ek bohot hi deep aur famous lecture hai (1937 me), jisme unhone kaha tha:
“Religion and natural science are fighting a joint battle in an incessant, never-ceasing crusade against skepticism… with the rallying cry: ‘On to God!’”
4. The Truth About Evolution and Modern Skeptics
Ab aate hain us sabse bade weapon par jo internet atheists use karte hain—Theory of Evolution. Log sochte hain ke agar humans aur animals evolution ke through aaye hain, toh iska matlab God ka koi concept hi khatam ho gaya. Lekin yahan bhi reality bohot alag hai:
- Charles Darwin Ki Apni Journey: Charles Darwin ne Jab On the Origin of Species likhi, toh unka initial view thoda critical tha, lekin apni poori life ke end tak aate-aate Darwin ne kabhi bhi khud ko ek militant ya strict atheist declare nahi kiya. In fact, kai letters me unhone khud ke liye “agnostic” term use kiya, kyunki unka manna tha ke universe ki itni vast complexity ko poori tarah se explain karna human brain ke liye ek limit rakhta hai.
- Richard Dawkins’ Cultural Turn: “New Atheism” movement ke sabse bade face, jinhone The God Delusion jaisi famous kitab likhi—yani Richard Dawkins—hone kuch saal pehle media me ek aisi baat kahi jo unke fans ke liye shock thi. Dawkins ne khud ko ek “Cultural Christian” declare kiya! Unhone ye maana ki chahe wo theological level par God ko believe na karte hon, lekin society me Christian values, ethics, aur culture ka hona civilization ke survival ke liye bohot zaroori hai.
5. Propaganda, Clout, And Why You Shouldn’t Fall For It
Aaj ke digital era me information se zyada attention economy chalti hai. Jo cheez jitni controversial hogi, jitni zyada shock-value rakhti hogi, algorithm usko utna hi upar push karega.
Jab koi influencer ya public figure bina kisi deep philosophical background ke ye bol deta hai ke “Science ne prove kar diya God nahi hai,” toh wo asal me do cheezein kar raha hota hai:
- Clout Chasing: Bold statements jaldi viral hote hain.
- Lack of Epistemological Depth: Unhe khud nahi pata hota ke science ki apni limitations kya hain. Science mechanisms padhati hai, meaning nahi.
Ek science student jab deeper level par physics, quantum mechanics, ya molecular biology padhta hai, toh wo dekhta hai ke universe ke laws kitne zyada fine-tuned hain. Thoda sa bhi farq ho toh life exist hi na kare (ise Fine-Tuning Argument kehte hain). Isliye duniya ke kai top modern scientists bhi aaj bhi deeply spiritual ya theist hain.
Conclusion: Don’t Compromise Your Faith For Social Media Trends
Asal baat yeh hai ke science aur faith ek dusre ke dushman nahi hain, balki ek dusre ke complement hain. Science aapko yeh batati hai ke duniya ka machinery kaise chalti hai, aur faith aapko yeh batati hai ke iske peeche ka ultimate maqsad kya hai.
Kisi popular celebrity ya internet creator ki bas isliye andhi naqal mat kijiye kyunki unke paas followers bohot zyada hain. Apni thinking ko critical banaiye, books padiye, history explore kijiye, aur khud decide kijiye. Science padhne se agar kuch hota hai, toh wo sirf yeh hota hai ke aapki aakhon ke samne universe ki khoobsurati aur zyada clear ho jati hai—aur ek sacha scientist wahan sirf random chance nahi, balki ek deep, intelligent design dekhta hai.
References & Further Reading for the Curious Mind:
- National Academy of Sciences & Institute of Medicine. Science, Evolution, and Creationism. Washington, DC: The National Academies Press, 2008.
- Newton, Isaac. Philosophiae Naturalis Principia Mathematica (Mathematical Principles of Natural Philosophy), General Scholium, 1713.
- Planck, Max. Religion und Naturwissenschaft (Religion and Natural Science), lecture delivered in 1937 at the University of Kiel.
- Kepler, Johannes. Mysterium Cosmographicum (The Cosmographic Mystery), 1596.
- Dawkins, Richard. The God Delusion, Houghton Mifflin Harcourt, 2006 (along with his later interviews addressing cultural Christianity).
-
Ghaus-e-Pak رضي الله عنه: Sirf Karamat Nahi, Ilm Aur Shariat Ka Naam
Ghaus-e-Pak, Shaykh Abdul Qadir Jilani رضي الله عنه ka naam aate hi aksar hamare zehan mein karamat, buzurgi aur unse judi hui extraordinary riwayatein aati hain.
Lekin agar aap unki zindagi aur unki teachings ko thoda deeper dekhen, to ek doosri picture saamne aati hai:
Ghaus-e-Pak رضي الله عنه sirf karamat ka naam nahi the. Woh ilm, fiqh, Qur’an, hadith, ibadat, tawbah, nafs ki islaah aur Shariat ki pabandi par zor dene wale ek bade Hanbali alim aur wa’iz the.
Unki later manaqib literature mein bohot si karamat bhi bayan hui hain, lekin unki historical personality ko sirf un riwayaton tak limit kar dena unki ilmī aur tarbiyati legacy ko bahut chhota kar deta hai. Modern academic reference Encyclopaedia Iranica bhi unhein Hanbali preacher, Sufi shaykh aur Qadiri silsile ke naam dene wale shakhs ke taur par describe karti hai. (Iranica Online)
Gilan se Baghdad tak
Shaykh Abdul Qadir Jilani رضي الله عنه ki wiladat 470 AH / 1077–78 CE ke qareeb Gilan mein hui batayi jati hai. Kuch riwayaton mein 471 AH bhi milti hai, isliye 470 AH ko ek traditional date samajhna zyada ehtiyat wali baat hai.
Jab woh takriban 18 saal ke the, to 488 AH / 1095 CE ke qareeb Baghdad chale gaye. Baghdad us waqt Islamic duniya ke sabse important ilmī centres mein se ek tha. Yahin unhone Hanbali fiqh aur doosre Islamic sciences ki taleem hasil ki. (Iranica Online)
References:
Ibn Rajab al-Hanbali, Dhayl Tabaqat al-Hanabila, vol. 1, pp. 290–310;
al-Dhahabi, Siyar A’lam al-Nubala, vol. 20, pp. 439–443. (IslamicPedia)
Sirf Sufi nahi — ek alim bhi
Aaj social media par Ghaus-e-Pak رضي الله عنه ko aksar sirf ek Sufi buzurg ke taur par present kiya jata hai.
Lekin unki historical identity isse kaafi wider thi.
Woh Hanbali fiqh ke alim aur preacher the. Unki mashhoor books mein Al-Ghunya li-Talibi Tariq al-Haqq, Futuh al-Ghaib aur Al-Fath al-Rabbani shamil hain. Al-Ghunya mein fiqh, aqeedah, Qur’an, tawbah, taqwa, ibadat aur spiritual discipline jaise subjects milte hain, jabki Futuh al-Ghaib aur Al-Fath al-Rabbani mein unki nasihat aur wa’az ka material hai. (dorar.net)
Yani unka message sirf:
“Karamat dekho.”
nahi tha.
Balki:
“Ilm hasil karo, Allah ki taraf rujoo karo, apni nafs ki islaah karo aur Shariat ke andar rehkar zindagi guzaro.”
Baghdad ke baad 25 saal?
Traditional biographies mein aata hai ki Baghdad mein ilm hasil karne ke baad Shaykh Abdul Qadir Jilani رضي الله عنه ne Iraq ke registanon mein taqreeban 25 saal tanhai aur mujahada ki zindagi guzayi.
Ye detail later biographical tradition mein mashhoor hai, aur modern reference works bhi is riwayat ko record karte hain. Lekin is point ko ek documented historical fact ke bajaye traditional biographical account ke taur par samajhna zyada ehtiyat wala tareeqa hai. (Iranica Online)
Yahan ek important baat samajhni chahiye:
Mujahada ka matlab duniya se bhaagna nahi, balki apni nafs ki tarbiyat karna hai.
Phir Baghdad mein public teaching
1127 CE / 521 AH ke qareeb woh Baghdad mein dobara public teaching aur wa’az ki taraf aaye.
Unki popularity rapidly badhi aur log unke lectures aur teachings sunne lage. Baad mein 528 AH / 1133–34 CE ke qareeb unke liye ek madrasa aur hospice establish kiya gaya jahan woh teaching aur tarbiyat ka kaam karte rahe. (Iranica Online)
Isliye agar koi Ghaus-e-Pak رضي الله عنه ko sirf ek isolated faqeer ya karamat dikhane wale buzurg ke roop mein samajhta hai, to unki Baghdad wali public life ka ek bahut bada hissa miss ho jata hai.
Woh teacher bhi the, preacher bhi, faqih bhi aur spiritual guide bhi.
Unki teachings ka centre kya tha?
Yahan sabse interesting point aata hai.
Ghaus-e-Pak رضي الله عنه ki apni attributed writings mein baar-baar Qur’an, Sunnah aur Shariat ki pabandi par zor milta hai.
Al-Fath al-Rabbani se mashhoor statement naql kiya jata hai:
“Har woh haqeeqat jiske liye Shariat gawahi na de, woh baatil hai.”
Aur isi context mein unse ye bhi naql hai ki farz ibadaton ko chhorna aur haram cheezon ko karna kisi spiritual maqam ka proof nahi ho sakta; faraiz kisi shakhs se kisi haal mein saqit nahi hote. (ASJP)
Yeh point unki teachings ko samajhne ke liye extremely important hai.
Matlab agar koi kahe:
“Main itna spiritual ho gaya hoon ki ab mujhe Shariat ke rules follow karne ki zaroorat nahi.”
To Ghaus-e-Pak رضي الله عنه ki attributed teachings is approach ko support nahi karti.
Balki unke naam se preserved teachings mein Shariat ko spiritual life ki boundary aur foundation banaya gaya hai. (Majles Alukah)
“Haqeeqat” Shariat ke opposite nahi
Tasawwuf ke naam par kabhi-kabhi ek misunderstanding create ho jati hai:
Shariat alag cheez hai aur haqeeqat milne ke baad Shariat ki zaroorat nahi rehti.
Ghaus-e-Pak رضي الله عنه se attributed teaching iska opposite point deti hai:
“Har haqeeqat jiske liye Shariat gawahi na de, woh baatil hai.” (The Single Monad Model of the Cosmos)
Yani spiritual experience, kashf ya koi bhi inner state agar Qur’an aur Sunnah ke against ho, to usko blindly accept nahi kiya jana chahiye.
Unki teachings mein ye approach repeatedly nazar aati hai: Book aur Sunnah ko standard banao, apni feelings ko standard mat banao. (Majles Alukah)
Phir karamat ka kya?
Iska matlab ye nahi ki Ghaus-e-Pak رضي الله عنه se related karamat ki riwayatein exist hi nahi karti.
Bilkul karti hain.
Lekin historical literature ko categories mein dekhna zaroori hai.
Unki wafat 561 AH / 1166 CE mein hui. Unke baad unki personality ke around extensive manaqib literature develop hua. Bahjat al-Asrar jaise later works mein bahut si extraordinary karamat aur devotional reports milti hain.
Lekin Bahjat al-Asrar unki wafat ke kaafi baad likhi gayi thi. Encyclopaedia Iranica specifically note karti hai ki al-Shattanufi ki biography saint ki wafat ke lagbhag ek sadi baad likhi gayi aur ismein extraordinary reports ka large body hai. (Iranica Online)
Isliye research article mein do cheezon ko mix nahi karna chahiye:
Early biographical/history sources
aur
later manaqib literature.Dono important ho sakte hain, lekin dono ka historical weight ek jaisa nahi hota.
Ghaus-e-Pak رضي الله عنه ki books
Agar aap unko samajhna chahte hain, to sirf social-media stories padhne ke bajaye unse attributed works ko bhi dekhna chahiye.
1.
Al-Ghunya li-Talibi Tariq al-Haqq
Ismein fiqh, aqeedah, ibadat, Qur’an, tawbah, taqwa aur spiritual discipline ke topics milte hain. (dorar.net)
2.
Futuh al-Ghaib
Ye unki nasihat aur discourses ka collection hai. Ismein tawakkul, tawbah, nafs, Allah par dependence aur spiritual development jaise subjects discuss hote hain. (Iranica Online)
3.
Al-Fath al-Rabbani wa al-Fayd al-Rahmani
Ye unke wa’az aur majalis ka collection hai. Shariat, ibadat, nafs ki islaah aur Allah ki ita’at par ismein repeatedly zor milta hai. (Shamela)
To phir unki zindagi se actual lesson kya milta hai?
Shayad sabse important lesson ye hai:
Ghaus-e-Pak رضي الله عنه ko sirf karamat tak reduce mat karo.
Unki zindagi mein:
- ilm tha,
- fiqh tha,
- Qur’an tha,
- hadith ki taleem thi,
- ibadat thi,
- tawbah thi,
- nafs ki islaah thi,
- mujahada tha,
- teaching thi,
- wa’az tha,
- aur Shariat ki pabandi par strong emphasis tha. (Iranica Online)
Karamat agar kisi wali se sabit ho, to woh Allah ki taraf se ek extraordinary fazl ho sakti hai.
Lekin wali ki asal greatness ko sirf karamat ki list bana dena unki ilmī aur roohani legacy ko samajhne ka complete tareeqa nahi hai.
Aur shayad isi liye Ghaus-e-Pak رضي الله عنه ki apni teachings ko padhna itna important hai.
Ghaus-e-Pak رضي الله عنه ko samajhne ka ek simple formula
Ilm → Amal → Taqwa → Nafs ki Islaah → Shariat ki Pabandi → Allah par Tawakkul
Karamat is picture ka centre nahi hai.
Allah ki raza aur apni islaah centre hai.
Aur isi angle se dekhen, to Ghaus-e-Pak رضي الله عنه ki personality sirf ek historical saint ki story nahi rehti.
Woh ek alim, teacher, preacher aur spiritual reformer ki story ban jati hai — jiska message aaj bhi relevant hai:
Ilm lo. Apni nafs ko control karo. Farz ada karo. Haram se bacho. Tawbah karo. Aur Allah par tawakkul rakho.
📚 References & Further Reading
Primary / Early Biographical Sources
1. Ibn Rajab al-Hanbali
Dhayl Tabaqat al-Hanabila
Vol. 1, pp. 290–310; biography of Shaykh Abd al-Qadir al-Jilani. (IslamicPedia)2. Ibn al-Jawzi
Al-Muntazam fi Tarikh al-Muluk wal-Umam
Vol. 10; entry under 561 AH. Pagination edition ke mutabiq change ho sakti hai. (IslamicPedia)3. Imam al-Dhahabi
Siyar A’lam al-Nubala
Vol. 20, pp. 439–443. (IslamicPedia)4. Ibn Kathir
Al-Bidaya wa al-Nihaya
Vol. 12; biography under 561 AH. (IslamicPedia)
Shaykh Abdul Qadir Jilani رضي الله عنه se Attributed Works
5. Shaykh Abdul Qadir Jilani
Al-Ghunya li-Talibi Tariq al-Haqq
Fiqh, aqeedah, worship, Qur’an, tawbah, taqwa aur spiritual discipline ke topics. (dorar.net)6. Shaykh Abdul Qadir Jilani
Futuh al-Ghaib
Discourses aur spiritual advice ka collection. (Iranica Online)7. Shaykh Abdul Qadir Jilani
Al-Fath al-Rabbani wa al-Fayd al-Rahmani
Wa’az aur majalis ka collection; Shariat aur faraiz ke hawale se important passages. (Sufirfan)Note: In works ki attribution aur manuscript/edition history ko academic research mein alag-alag degrees of certainty ke saath discuss kiya gaya hai. Isliye scholarly article mein “attributed to” ka lafz use karna kabhi-kabhi zyada precise hota hai. (dorar.net)
Later Manaqib Literature
8. Ali ibn Yusuf al-Shattanufi
Bahjat al-Asrar wa Ma’dan al-Anwar fi Manaqib Abd al-Qadir al-Jilani
Ye later manaqib source hai, isliye ismein maujood extraordinary reports ko early historical sources se alag evaluate karna chahiye. (Iranica Online)9. Muhammad ibn Yahya al-Tadifi
Qala’id al-Jawahir fi Manaqib al-Shaykh Abd al-Qadir
Later biographical/manaqib literature.
Modern Academic Reference
10. Bruce B. Lawrence
“ʿAbd-al-Qāder Jīlānī,” Encyclopaedia Iranica, Vol. I, Fasc. 2, pp. 132–133.
Is source mein birth, Baghdad arrival, 25-year retreat tradition, public teaching, madrasa, works aur later development of his saintly image discuss kiya gaya hai. (Iranica Online)
Editorial Note
Is article mein 470 AH birth, 488 AH Baghdad arrival, 25-year retreat aur 521/528 AH ke teaching timeline ko available biographical tradition aur modern scholarship ke basis par present kiya gaya hai. Jahan later hagiographical material aur earlier historical biography mein difference ho sakta hai, wahan dono ko deliberately separate rakha gaya hai.
Iska purpose Ghaus-e-Pak رضي الله عنه ki karamat ko deny karna nahi, balki unki personality ko sirf karamat tak limited na karna hai.
-
Makkah aur Madinah ke Mazaraat ka Kya Hua?
Purane Islamic sources, travellers ke accounts aur historical records se ek kahani
Aaj agar aap Makkah aur Madinah ki pictures dekhen, to naturally aapko lagega ke in muqaddas shehron ka landscape hamesha se aisa hi raha hoga.
Lekin…
history mein Makkah aur Madinah aaj se kaafi different nazar aate the.
Aur iska sabse interesting evidence humein kisi random social-media post se nahi, balki Muslim historians, travellers aur baad ke archival records se milta hai.
Jannat-ul-Baqi mein kabhi multiple domes aur mausoleums the.
Makkah ke Jannat-ul-Mu’alla mein important graves ke upar structures maujood the.
Aur Makkah mein Nabi ﷺ ki wiladat se associated ek jagah ko bhi centuries tak log pehchante aur visit karte rahe.
Phir in structures ka kya hua?
Aur kis wajah se hua?
Chaliye timeline se samajhte hain.
Sabse pehle: Kya Nabi ﷺ ki wiladat ki jagah historically identify ki jaati thi?
Is point ko samajhna important hai.
Makkah ke early historians mein Muhammad ibn Ishaq al-Fakihi (d. 9th century) ki Akhbar Makkah ek important source hai.
Al-Fakihi Nabi ﷺ ki wiladat se associated ghar ka zikr karte hain aur likhte hain ke ye ghar Dar Ibn Yusuf mein tha.
Woh ye bhi record karte hain ke al-Khayzuran, jo Abbasid caliphs al-Mahdi ki wife aur al-Hadi aur Harun al-Rashid ki walida thi, is jagah ko alag karke masjid bana diya tha, jahan namaz padhi jaati thi.
Yani Nabi ﷺ ki wiladat se associated location ko early Islamic Makkah mein religious significance hasil thi.
Reference:
- Muhammad ibn Ishaq al-Fakihi, Akhbar Makkah fi Qadim al-Dahr wa Hadithihi, vol. 4, section on places where prayer is recommended and the relics of the Prophet ﷺ.
Al-Fakihi ka text is baat ka important early documentary evidence hai. [1]
Aur phir Ibn Jubayr Makkah aate hain
Ab history mein ek aur fascinating record milta hai.
Andalus ke famous traveller Muhammad ibn Ahmad Ibn Jubayr 579 AH / 1183–84 CE ke around Makkah pahunche.
Unki Rihla sirf travel diary nahi hai.
Ye 6th century Hijri ke Makkah aur Madinah ko samajhne ke liye important eyewitness source hai.
Ibn Jubayr Nabi ﷺ ki wiladat ki jagah ke baare mein likhte hain ke Rabi al-Awwal ke Mondays par is blessed place ko khola jaata tha aur log andar jaakar tabarruk hasil karte the, kyunki isi din aur isi mahine Nabi ﷺ ki wiladat hui thi.
Yani yahan humein 12th-century Makkah ka ek eyewitness account mil raha hai.
Aur ye point important hai:
Ye modern Mawlid debate ka social-media claim nahi hai.
Ye ek medieval Muslim traveller ka recorded observation hai.
Reference:
- Ibn Jubayr, Rihla / The Travels of Ibn Jubayr, description of Makkah, section concerning the Prophet’s birthplace. See also the commonly cited edition, pp. 114–115.
Ab chaliye Jannat-ul-Baqi
Jannat-ul-Baqi ko aaj hum ek simple cemetery ki tarah dekhte hain.
Lekin historical records se pata chalta hai ke Baqi ka physical appearance hamesha aisa nahi tha.
Madinah ke great historian Ali ibn Ahmad al-Samhudi (d. 911 AH / 1505 CE) ne apni famous kitab:
Wafa al-Wafa bi Akhbar Dar al-Mustafa
mein Madinah ke historical sites, graves, mosques aur ziyarat ki jagahon ka detailed record diya.
Unki kitab Baqi ke structures aur unki history ke liye important primary historical source hai.
Al-Samhudi ke record mein Baqi ke andar multiple important graves aur unke surrounding structures ka zikr milta hai.
Baad ke historical records mein bhi in structures ki maintenance aur reconstruction ka zikr aata hai.
For example, Baqi mein renovation ka ek important record 519 AH ka hai, jab Abbasid Caliph al-Mustarshid ke order par construction/renovation work hua.
Reference:
- Nur al-Din Ali al-Samhudi, Wafa al-Wafa bi Akhbar Dar al-Mustafa, vol. 3, p. 916, for the 519 AH renovation record.
Lekin ek aur powerful source hai: ek European traveller
Ab yahan history aur interesting ho jaati hai.
1814–1815 mein Swiss traveller Johann Ludwig Burckhardt Hijaz mein tha.
Usne Makkah aur Madinah dono visit kiye.
Uski book:
Travels in Arabia
aaj bhi 19th-century Hijaz ko samajhne ke liye ek important eyewitness source hai.
Aur Burckhardt ne Baqi ko apni aankhon se dekha.
Uske account mein ek extraordinary detail milti hai.
Woh likhta hai ke Baqi mein pehle tombs ke upar small domes aur buildings hua karte the.
Aur uske waqt unke ruins ab bhi point out kiye ja rahe the.
Burckhardt specifically records that the ruins of structures that had formerly covered the tombs of Uthman, Abbas, Fatimah and the aunts of Muhammad were attributed to the Wahhabis.
Lekin yahan ek important point hai:
Burckhardt sirf ek side ki story nahi deta.
Woh ye bhi observe karta hai ke cemetery ki poor condition ka kuch hissa local neglect se bhi related tha.
Yani ek serious historical article ko sirf convenient sentence quote karke baaki context hide nahi karna chahiye.
Reference:
- John Lewis Burckhardt, Travels in Arabia: Comprehending an Account of Those Territories in Hedjaz Which the Mohammedans Regard as Sacred, London, 1829, vol. II, pp. 362–363.
To 1806 mein kya hua?
19th century ke beginning mein First Saudi State aur Wahhabi movement ke expansion ke saath Hijaz ka political control change hua.
1805–1812 ke period mein Wahhabi forces Medina par direct ya indirect control mein rahi.
Modern academic reference Encyclopaedia Iranica ke mutabiq, is period mein tombs aur domed shrines destroy kiye gaye.
Aur jab Ottoman-Egyptian forces ne baad mein Hijaz dobara capture kiya, to kai structures reconstruct bhi kiye gaye.
Reference:
- Encyclopaedia Iranica, entry “Shiʿites in Arabia,” discussion of Wahhabi control of Medina, 1805–1812, destruction of tombs and subsequent Ottoman reconstruction.
Lekin yahan ek bahut important historical distinction hai:
1806 ki demolition ke baad story khatam nahi hui thi.
Structures dobara banaye gaye.
Aur isi wajah se humein 19th aur early 20th century ki photographs mein Baqi ka completely different landscape nazar aata hai.
Ottoman period: Baqi phir se rebuild hua
Ottoman rule ke dauran Hijaz mein kai religious structures ko restore aur rebuild kiya gaya.
19th century ke travellers ke accounts is baat ka evidence provide karte hain.
British Library aur Qatar Digital Library ke preserved historical material mein Baqi ki photographs available hain jisme demolition se pehle ke domes aur mausoleums clearly visible hain.
Yani hamare paas:
written history bhi hai,
eyewitness accounts bhi hain,
aur
photographic evidence bhi hai.
Aur phir 1926…
Ab kahani ka sabse well-documented modern chapter aata hai.
Saudi forces ne 1924–25 mein Hijaz par control establish kiya.
Aur 1926 mein Jannat-ul-Baqi ke remaining mausoleums aur tomb structures destroy kar diye gaye.
Modern academic literature is demolition ko Wahhabi religious doctrine ke context mein discuss karti hai, jahan graves ke upar structures aur unse associated veneration ko problematic samjha jaata tha.
Encyclopaedia Iranica specifically record karti hai ke April 1926 mein al-Baqi ke tombstones aur mausoleums ko destroy karne ka order diya gaya.
Reference:
- Encyclopaedia Iranica, “Shiʿites in Arabia,” section discussing the 1926 destruction of al-Baqi.
Aur is baar hamare paas photographs bhi hain
Ye point particularly important hai.
Agar koi kahe:
“Baqi mein kabhi domes the hi nahi.”
to historical photographs iska jawab deti hain.
Museum With No Frontiers ke Islamic Art database mein early-20th-century Baqi ki photographic documentation preserved hai.
Photographs mein multiple domed structures aur mausoleums clearly visible hain.
Reference:
- Museum With No Frontiers, Photographic Postcard of the Cemetery of al-Baqi, early 20th century.
British archives mein bhi controversy ka record hai
Aur yahan ek aur interesting piece of evidence milta hai.
British National Archives mein India Office Records ki ek file preserved hai:
“Hejaz and Indian Muslims. Desecration of tombs by Wahabis, etc.”
File reference:
IOR/L/PS/12/2111
Date:
1930–1933
Yani 1926 demolition ke kuch hi saal baad Indian Muslims ne is issue ko international political level par raise kiya.
Archival material mein Indian Muslim representatives ki appeals preserved hain concerning the destruction of shrines and monuments in the Hijaz.
Reference:
- British Library / The National Archives, India Office Records, IOR/L/PS/12/2111, Hejaz and Indian Muslims. Desecration of tombs by Wahabis, etc., 1930–1933.
Ye ek important point establish karta hai:
Baqi ki demolition koi modern internet controversy nahi thi.
Us waqt bhi Muslims is issue ko publicly aur politically raise kar rahe the.
Lekin sirf Madinah hi nahi…
Ab Makkah chalte hain.
Makkah ka historic cemetery:
Jannat al-Mu’alla
ya al-Hajun.
Yahan Nabi ﷺ ki beloved wife Sayyidah Khadijah رضي الله عنها aur early Islamic history ki kai important personalities madfoon hain.
Historical descriptions mein is cemetery ke andar important graves aur structures ka zikr milta hai.
Aur 20th-century Saudi period ke dauran yahan bhi historical tomb structures remove kiye gaye.
Isliye destruction ka pattern sirf Madinah tak limited nahi tha.
Makkah bhi is historical transformation se guzra.
Ab asal question: ye sab destroy kyun kiya gaya?
Yahan emotions ko side par rakh kar theology ko samajhna zaroori hai.
Muhammad ibn Abd al-Wahhab ki writings mein graves, tomb structures aur intercession ke issues central theological concerns mein se the.
Modern historian David Commins apni book The Wahhabi Mission and Saudi Arabia mein explain karte hain ke Ibn Abd al-Wahhab ke theological framework mein graves aur shrines se associated practices ko shirk ke khatre ke context mein dekha gaya.
Commins specifically Ibn Abd al-Wahhab ke writings aur tomb visitation/intercession ke issue ko discuss karte hain.
Reference:
- David Commins, The Wahhabi Mission and Saudi Arabia, I.B. Tauris, 2005, especially Chapter 2, “Holding Fast Against Idolatry,” pp. 40–70.
Isi tarah Natana J. DeLong-Bas apni academic study Wahhabi Islam: From Revival and Reform to Global Jihad mein graves, shrines aur intercession ke issue par Ibn Abd al-Wahhab ke views ko discuss karti hain.
Reference:
- Natana J. DeLong-Bas, Wahhabi Islam: From Revival and Reform to Global Jihad, Oxford University Press, 2004, chapter discussing shrines, mosques, tombs and visitation.
Yani demolition ke peeche ek clear theological reasoning thi.
Ye random destruction nahi thi.
Ye ek particular interpretation of Islamic reform ka part thi.
Lekin yahan ek aur side bhi hai
Agar hum sirf modern Saudi/Wahhabi explanation padhenge, to humein ek side samajh aayegi.
Agar hum sirf anti-Wahhabi literature padhenge, to doosri side.
Isliye historical research ka better tareeqa hai:
primary sources dekho.
Ibn Jubayr ko padho.
Al-Fakihi ko padho.
Al-Samhudi ko padho.
Burckhardt ko padho.
Purani photographs dekho.
Ottoman records dekho.
British archival correspondence dekho.
Phir modern historians ko padho.
Tab picture zyada clear hoti hai.
Ek important correction: “1300 saal se same shrines the”
Yahan ek claim se bachna zaroori hai.
Social media par kabhi kabhi kaha jaata hai:
“Ye shrines 1300 saal se continuously isi form mein maujood the aur phir Ibn Abd al-Wahhab ne aakar sab destroy kar diya.”
History itni simple nahi hai.
Structures different periods mein banaye, rebuild aur renovate kiye gaye.
Kuch structures early Islamic period ke nahi the.
Kuch medieval period mein develop hue.
Kuch Ottoman period mein reconstruct hue.
Aur phir 18th–20th centuries mein different demolitions hui.
Isliye zyada historically accurate statement ye hai:
Makkah aur Madinah mein important graves aur religious sites ke upar centuries ke dauran architectural structures develop hue, jinmein se kai structures Wahhabi-Saudi conquests ke dauran destroy hue, kuch Ottoman period mein reconstruct hue, aur 1920s mein kai structures dobara demolish kar diye gaye.
Ye statement evidence ke zyada close hai.
Aur isi wajah se purani photographs important hain
Aaj Jannat-ul-Baqi dekhiye.
Simple graves.
Open cemetery.
No large mausoleums.
Lekin 19th aur early 20th century ke records dekhiye…
domes nazar aate hain.
Mausoleums nazar aate hain.
Architectural structures nazar aate hain.
Aur phir demolition ke records dekhiye.
Suddenly picture connect hone lagti hai.
To history humein kya batati hai?
History humein ye nahi batati ke har dome automatically Islam ka necessary part tha.
Aur history ye bhi nahi batati ke har structure shirk tha.
Ye theological questions hain, aur Muslims ke different schools in par different positions rakhte hain.
Lekin history ek cheez definitely document karti hai:
Makkah aur Madinah ka physical landscape time ke saath dramatically change hua hai.
Aur is change mein graves, mausoleums aur historical religious sites ki demolition bhi ek important chapter hai.
Is chapter ko samajhne ke liye humein memes nahi…
books kholni hongi.
Travelogues padhne honge.
Old photographs dekhni hongi.
Archives check karne honge.
Aur sabse important—
sources ko khud padhna hoga.
Kyunki kabhi-kabhi history ka sabse interesting part woh nahi hota jo aaj humein nazar aa raha hai…
balki woh hota hai:
jo kabhi wahan tha, aur aaj wahan nahi hai.
Primary Sources & Further Reading
Early Muslim Historical Sources
1. Muhammad ibn Ishaq al-Fakihi — Akhbar Makkah fi Qadim al-Dahr wa Hadithihi
Early historical account of Makkah. Particularly relevant for the historical identification of the house associated with the Prophet ﷺ’s birth and its later use as a place of prayer.2. Muhammad ibn Abdullah al-Azraqi — Akhbar Makkah wa Ma Ja’a Fiha min al-Athar
One of the foundational works on the history, geography and sacred sites of Makkah.3. Ibn Jubayr — Rihla
First-person travel account of his pilgrimage to Makkah and Madinah in the 6th century AH. Particularly important for descriptions of the Prophet ﷺ’s birthplace and medieval Makkah.4. Nur al-Din Ali al-Samhudi — Wafa al-Wafa bi Akhbar Dar al-Mustafa
One of the major historical works on Madinah. Particularly important for the history of al-Baqi, the Prophet’s Mosque and the city’s sacred sites.5. Taqi al-Din al-Fasi — Shifa al-Gharam bi Akhbar al-Balad al-Haram
Major historical work on Makkah, its sacred sites and places of visitation.
Eyewitness / Travel Sources
6. John Lewis Burckhardt — Travels in Arabia: Comprehending an Account of Those Territories in Hedjaz Which the Mohammedans Regard as Sacred
London: Henry Colburn, 1829, 2 vols.Burckhardt personally visited Makkah and Madinah shortly after the first Saudi-Wahhabi conquest and recorded the condition of the cemeteries and surviving ruins.
Modern Academic Studies
7. David Commins — The Wahhabi Mission and Saudi Arabia
London: I.B. Tauris, 2005.A modern academic history of the Wahhabi movement and its political alliance with the House of Saud.
8. Natana J. DeLong-Bas — Wahhabi Islam: From Revival and Reform to Global Jihad
Oxford: Oxford University Press, 2004.Useful for understanding the theological arguments concerning graves, shrines, intercession and religious reform.
9. Madawi Al-Rasheed — A History of Saudi Arabia
Cambridge: Cambridge University Press.Useful for the political history of the Saudi state, including the conquest and incorporation of the Hijaz.
Archival & Photographic Evidence
10. British Library / Qatar Digital Library — India Office Records, IOR/L/PS/12/2111
Hejaz and Indian Muslims. Desecration of tombs by Wahabis, etc., 1930–1933.11. Museum With No Frontiers — Historical photographs of al-Baqi
Photographic documentation of the cemetery and its pre-demolition structures.
A note about the sources
Is article mein primary Muslim historical works ko modern academic scholarship ke saath use kiya gaya hai.
Jahan kisi historical source mein kisi event ka claim hai, use automatically theological proof nahi samajhna chahiye.
Aur jahan modern historians kisi event ki interpretation dete hain, us interpretation ko primary source ke barabar nahi samajhna chahiye.
History ko samajhne ka best tareeqa hai: source ko source ke taur par padhna.
-
Islam Aapki Izzat Ki Hifazat Karta Hai
Sabse pehle ek baat samajh lo: asli izzat ka Malik sirf Allah hai. Izzat, respect aur badi shaan ke saare khazane Allah Paak ke paas hain. Allah Ta’ala khud farmata hai:
اِنَّ الْعِزَّةَ لِلّٰهِ جَمِیْعًاؕ
Tarjuma-e-Kanz-ul-Irfan: Beshak saari izzaton ka Malik Allah hai. ([1])
Allah hi apne karam se jise chahta hai izzat deta hai aur jise chahta hai be-izzati mein daal deta hai. Allah Ta’ala farmata hai:
وَ تُعِزُّ مَنْ تَشَآءُ وَ تُذِلُّ مَنْ تَشَآءُؕ-
Tarjuma-e-Kanz-ul-Irfan: Tu jise chahta hai izzat deta hai aur jise chahta hai zillat deta hai. ([2])
Yani jis bande ko Allah chahe, usko izzat de sakta hai. Ek aam insaan ko bhi buland maqam de sakta hai. Gareeb, kamzor aur be-sahara insaan ko bhi Allah aisi izzat de sakta hai jo duniya ke bade-bade logon ko nahi milti.
Islam Se Pehle Izzat Ka Standard Kya Tha?
Islam se pehle logon ne izzat ke apne alag-alag standards bana rakhe the.
Kisi ke paas zyada paisa hai to woh izzat wala. Koi bahut khoobsurat hai to woh izzat wala. Koi powerful position par hai to woh izzat wala. Kisi ka khandaan bada hai to woh izzat wala. Kisi ke paas koi special skill hai to usko bhi bada samjha jata tha.
Yani society ne apne hisaab se decide kar liya tha ke kaun respectable hai aur kaun nahi.
Kuch log to izzat paane ke liye galat logon ka sahara bhi lete the. Allah Paak farmata hai:
الَّذِیْنَ یَتَّخِذُوْنَ الْكٰفِرِیْنَ اَوْلِیَآءَ مِنْ دُوْنِ الْمُؤْمِنِیْنَؕ-اَیَبْتَغُوْنَ عِنْدَهُمُ الْعِزَّةَ فَاِنَّ الْعِزَّةَ لِلّٰهِ جَمِیْعًاؕ(۱۳۹)
Tarjuma-e-Kanz-ul-Irfan: Woh jo Musalmanon ko chhod kar kafiron ko dost banate hain. Kya yeh unke paas izzat dhoondte hain? To saari izzaton ka Malik Allah hai. ([3])
Agar Izzat Chahiye To Kahan Se Milegi?
Kuch log buton se izzat maangte the, aur kuch log kafiron ke paas izzat dhoondte the. Lekin Allah Paak ne khud bata diya ke agar tumhe asli izzat chahiye, to Allah se maango.
Allah Paak farmata hai:
مَنْ كَانَ یُرِیْدُ الْعِزَّةَ فَلِلّٰهِ الْعِزَّةُ جَمِیْعًاؕ-
Tarjuma-e-Kanz-ul-Irfan: Jo izzat chahta ho, to saari izzat Allah hi ke paas hai. ([4])
Is ayat mein baat bilkul clear hai: duniya aur aakhirat ki asli izzat Allah ke paas hai. Isliye agar izzat chahiye to Allah se maango.
Har cheez usi se maangi jati hai jo uska Malik ho. Aur asli izzat paane ka raasta sirf paisa, position ya popularity nahi, balki imaan aur achhe amal hain. ([5])
Islam Ko Maanne Wala Izzat Wala Hai
Allah ne Islam ko aisi izzat di hai ke jo shakhs Islam se jud jata hai, uski jaan, uska maal aur uski izzat bhi important ho jati hai.
Islam sirf izzat deta hi nahi, balki us izzat ki hifazat bhi karta hai. Kisi Muslim ki jaan, maal ya izzat ko nuksan pahunchana koi chhoti baat nahi. Is par duniya mein saza bhi ho sakti hai aur aakhirat mein bhi jawab dena hoga.
Chahe koi gareeb ho ya ameer, gora ho ya kala, kisi bhi jagah ka ho — agar uske dil mein imaan hai aur woh Islam ko maanta hai, to woh Allah ke nazdeek izzat wala hai.
Allah Paak Quran-e-Kareem mein farmata hai:
وَ لِلّٰهِ الْعِزَّةُ وَ لِرَسُوْلِهٖ وَ لِلْمُؤْمِنِیْنَ وَ لٰكِنَّ الْمُنٰفِقِیْنَ لَا یَعْلَمُوْنَ۠(۸)
Tarjuma-e-Kanz-ul-Iman: Aur izzat to Allah aur uske Rasool aur Musalmanon hi ke liye hai, magar munafiqon ko khabar nahi. ([6])
Yani asli izzat Allah ki hai. Allah ki ata se hamare Pyare Nabi صلَّی اللہ علیہ واٰلہٖ وسلَّم izzat wale hain, aur unke sadqe mein unse judne wala har Muslim bhi izzat wala hai.
Kainaat mein izzat ka sabse bada scale hamare Pyare Nabi صلَّی اللہ علیہ واٰلہٖ وسلَّم hain. Jo unke zyada qareeb hai, uska maqam bhi utna hi buland hai.
Isi liye Siddiq-e-Akbar رضی اللہ عنہ Huzoor صلَّی اللہ علیہ واٰلہٖ وسلَّم ke sabse qareeb the, to poori Ummat mein sabse zyada izzat wale bhi wahi hain.
Aur Abu Jahl Huzoor صلَّی اللہ علیہ واٰلہٖ وسلَّم se sabse zyada door tha, isi liye kufr walon mein uska maqam bhi bahut bura tha.
Har Muslim Ki Izzat Hai
Tafsir Sirat-ul-Jinan mein is ayat ke neeche kuch bahut important baatein batayi gayi hain: ([7])
- Har Muslim izzat wala hai. Kisi Muslim ko neecha samajhna ya usko ghatiya kehna jaiz nahi.
- Muslim ki asli izzat uske imaan aur achhe kaamon ki wajah se hai, sirf paisa hone ki wajah se nahi.
- Muslim ki izzat sirf zindagi tak nahi. Uski wafat ke baad bhi uski izzat ki jati hai, hatta ke uski qabr ka bhi respect kiya jata hai.
- Jo kisi Muslim ko neecha samajhta hai, woh Allah ke nazdeek khud neecha hai.
Yani koi Muslim gareeb ho, simple kapde pehenta ho, chhoti job karta ho ya society mein famous na ho — iska matlab yeh nahi ke woh be-izzat hai.
Isi tarah sirf paisa, fame ya position kisi ko Allah ke nazdeek bada nahi bana deti.
Islam Sirf Izzat Deta Nahi, Uski Hifazat Bhi Karta Hai
Islam ki khoobsurti yeh hai ke woh Muslim ko sirf izzat nahi deta, balki uski izzat ko protect bhi karta hai.
Jab ek Muslim doosre Muslim ko salam karta hai, to basically woh yeh message deta hai: “Aap meri taraf se safe hain. Aapki jaan, aapka maal aur aapki izzat mere haath se mehfooz hai.”
Isliye kisi Muslim ki jaan, maal ya izzat ko nuksan pahunchana ya uske haq mein zabardasti dakhal dena harگز theek nahi.
Mufti Amjad Ali Aazmi رحمۃُ اللہ علیہ likhte hain ke salam karte waqt yeh niyyat honi chahiye ke jis shakhs ko salam kiya ja raha hai, uski izzat, maal aur aabru meri taraf se safe hain. In cheezon ko nuksan pahunchana haram hai. ([8])
Momin Farishton Se Bhi Zyada Izzat Wala Ho Sakta Hai
Hazrat Abu Hurairah رضی اللہ عنہ se riwayat hai ke Rasoolullah صلَّی اللہ علیہ واٰلہٖ وسلَّم ne farmaya:
“Momin Allah Paak ke nazdeek farishton se bhi zyada izzat wala hai.” ([9])
Iski ek wajah yeh hai ke farishte Allah ki bandagi ke liye banaye gaye hain. Unmein shahwat nahi hoti.
Janwaron mein shahwat hoti hai, lekin insaan jaisi samajh nahi hoti. Insaan mein dono cheezein hain: samajh bhi aur shahwat bhi.
Ab agar koi insaan apni samajh aur aqal ko apni desires par control mein rakhe aur Allah ki obedience kare, to woh bahut buland maqam tak pahunch sakta hai. Aur agar koi apni desires ke peeche hi chalta rahe aur aqal ka use na kare, to uska haal bahut neeche gir sakta hai. ([10])
Muslim Ki Izzat Kitni Badi Hai?
Islam mein Muslim ki izzat ka maqam kitna high hai, iska andaaza is hadith se lagao.
Hamare Pyare Nabi صلَّی اللہ علیہ واٰلہٖ وسلَّم ne Kaaba Shareef ko mukhatab karte hue farmaya ke tu kitna paak aur azeem hai, teri khushboo kitni achhi hai aur teri izzat kitni badi hai. Phir farmaya ke jis Allah ke qabze mein Muhammad صلَّی اللہ علیہ واٰلہٖ وسلَّم ki jaan hai, uski qasam, ek Momin ki izzat Allah ke nazdeek teri izzat se bhi zyada hai. ([11])
Socho, jis Kaaba ki itni zyada izzat hai, ek sachche Momin ki izzat Allah ke nazdeek usse bhi zyada hai.
Ek Muslim Ki Jaan, Maal Aur Izzat Doosre Muslim Par Haram Hai
Rasoolullah صلَّی اللہ علیہ واٰلہٖ وسلَّم ne farmaya:
کُلُّ الْمُسْلِمِ عَلَی الْمُسْلِمِ حَرَامٌ دَمُہٗ وَمَالُہٗ وَعِرْضُہٗ
Yani har Muslim ki jaan, uska maal aur uski izzat doosre Muslim par haram hai. ([12])
Mufti Ahmad Yar Khan Naeemi رحمۃُ اللہ علیہ is hadith ko samjhate hue likhte hain ke koi Muslim doosre Muslim ka maal uski permission ke baghair nahi le sakta, kisi ki be-izzati nahi kar sakta aur kisi ko zulm ke saath jaan se nahi maar sakta. Yeh sab serious gunaah hain. ([13])
Ek aur jagah woh likhte hain ke Muslim ko dil mein bhi chhota na samjho, usko insulting naam se mat bulao aur uska mazaak mat banao. ([14])
Aaj hamare society mein yeh problem kaafi common hai. Hum kabhi kisi ko uske kaam ki wajah se chhota samajhte hain, kabhi khandaan ki wajah se, kabhi gareebi ki wajah se aur kabhi isliye ke woh kisi doosre state ya language group se hai.
Islam ne in sab differences ko side kar diya. Jab koi insaan Islam ke damaan se judta hai, to Muslim hone ki wajah se hum sab ek family ka hissa ban jate hain.
Muslim Ki Izzat Ko Hurt Karna Sood Se Bhi Bada Gunaah Hai
Nabi-e-Pak صلَّی اللہ علیہ واٰلہٖ وسلَّم ne Sahaba-e-Kiram علیہمُ الرّضوان se poocha: “Kya tum jaante ho ke Allah ke nazdeek sood se bhi bada gunaah kya hai?”
Sahaba ne arz ki:
اللہ وَ رَسُوْلُہٗ اَعْلَم
Yani Allah aur uska Rasool behtar jaante hain.
To Huzoor صلَّی اللہ علیہ واٰلہٖ وسلَّم ne farmaya ke Allah ke nazdeek sood se bhi bada gunaah yeh hai ke kisi Muslim ki izzat ko apne liye jaiz samajh liya jaye. ([15])
Yani kisi Muslim ki be-izzati, usko neecha dikhana aur uski izzat ko damage karna koi normal baat nahi hai.
Muslim Ko Be-Izzat Karna Haram Hai
Hajj ke waqt, Huzoor صلَّی اللہ علیہ واٰلہٖ وسلَّم ne ek bahut important khutba diya.
Aap صلَّی اللہ علیہ واٰلہٖ وسلَّم ne Sahaba se poocha:
اَیُّ شَہْرٍ ہٰذَا؟
“Yeh kaunsa mahina hai?”
Sahaba ne arz ki:
اَللَّهُ وَرَسُولُهُ اَعْلَمُ
Yani Allah aur uska Rasool behtar jaante hain.
Phir Aap صلَّی اللہ علیہ واٰلہٖ وسلَّم ne farmaya:
اَلَيْسَ ذُوالْحِجَّةِ؟
“Kya yeh Zul-Hijjah nahi hai?”
Sahaba ne kaha: Ji haan.
Phir Aap صلَّی اللہ علیہ واٰلہٖ وسلَّم ne poocha:
فَاَيُّ بَلَدٍ هَذَا؟
“Yeh kaunsa shehar hai?”
Sahaba ne phir arz ki:
اَللَّهُ وَرَسُولُهُ اَعْلَمُ
Phir Aap صلَّی اللہ علیہ واٰلہٖ وسلَّم ne farmaya ke kya yeh Haram shehar nahi?
Sahaba ne kaha: Ji haan.
Phir Aap صلَّی اللہ علیہ واٰلہٖ وسلَّم ne poocha ke yeh kaunsa din hai. Sahaba ne arz ki:
اللَّهُ وَرَسُولُهُ اَعْلَمُ
Phir Aap صلَّی اللہ علیہ واٰلہٖ وسلَّم ne farmaya ke kya yeh Yawm-un-Nahr, yani Qurbani ka din nahi?
Sahaba ne kaha: Ji haan.
Phir Aap صلَّی اللہ علیہ واٰلہٖ وسلَّم ne farmaya:
فَاِنَّ دِمَاءَكُمْ وَاَمْوَالَكُمْ، وَاَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ، كَحُرْمَةِ يَوْمِكُمْ هٰذَا فِي بَلَدِكُمْ هٰذَا، فِي شَهْرِكُمْ هٰذَا
Yani tumhari jaan, tumhara maal aur tumhari izzat tum par ek doosre ke liye utni hi hurmat wali hai jitna tumhara yeh din, tumhara yeh shehar aur tumhara yeh mahina hurmat wala hai. ([16])
Mufti Ahmad Yar Khan Naeemi رحمۃُ اللہ علیہ iski explanation mein likhte hain ke Haram ki boundaries mein gunaah aur bhi zyada serious hota hai. Isi tarah kisi Muslim ki jaan, maal ya izzat ko zulm se nuksan pahunchana bhi bahut bada gunaah hai. ([17])
Islam Ka Message Bilkul Clear Hai
Quran aur Ahadith ko dekho to message bilkul clear hai: Islam ne insaan ki izzat ko seriously protect kiya hai.
Islam mein kisi ka rang, race, nationality, paisa ya social status asli standard nahi hai. Asli cheez imaan aur taqwa hai.
Isliye koi gareeb Muslim ho to usko chhota mat samjho. Koi doosri language bolta ho to uska mazaak mat banao. Kisi ka kaam simple ho to usko neecha mat samjho. Aur kisi Muslim ki be-izzati ko entertainment ya joke mat banao.
Islam humein sikhata hai ke doosre Muslim ki jaan, maal aur izzat ka bhi utna hi khayal rakho jitna apni cheezon ka rakhte ho.
Agar hum waqai Islamic teachings ko follow karein, to society mein respect, peace, mohabbat aur bhaichara badhega.
References
- [1] پ10، یونس:65
- [2] پ3، آل عمران:26
- [3] پ5، النساء:139
- [4] پ22، فاطر:10
- [5] مدارک، فاطر، تحت الآیۃ: 10، ص972
- [6] پ28، المنٰفقون:8
- [7] صراط الجنان، 10/154
- [8] بہار شریعت، 3/453
- [9] شعب الایمان، 1/174، حدیث:152
- [10] مدارک، الاسراء، تحت الآیۃ: 70، ص631
- [11] ابن ماجہ، 4/319، حدیث:3932
- [12] مسلم، ص1064، حدیث:6541
- [13] مراٰۃ المناجیح، 6/553
- [14] دیکھیے: مراٰۃ المناجیح، 6/552
- [15] شعب الایمان، 5/298، حدیث:6711
- [16] دیکھیے: بخاری، 3/141، حدیث:4406
- [17] مراٰۃ المناجیح، 4/173
-
Milad-un-Nabi ﷺ ki Khushiyan Manana
الحمدُ للہ!
Deen-e-Islam ki teachings ki ek beautiful baat ye hai ke har field mein humein Quran aur Sunnat ke saath-saath Salaf-e-Saliheen, Awliya-e-Kaamileen aur Akabireen-e-Ummat ki practical aur ilmī guidance bhi milti hai.
Ye buzurg apne ilm, amal, taqwa aur ikhlas ki wajah se ummat ke liye roshni ke minaar ki tarah hain.
Unki baatein, unki teachings aur unke tajurbe sirf deeni masail samajhne mein hi help nahi karte, balki hamari soch, akhlaaq, roohaniyat aur practical life ko bhi behtar banane mein madad karte hain.
Isi silsile mein hum different deeni, akhlaqi aur social topics ko hamare bade Ulama aur buzurgon ki teachings ki roshni mein samajhne ki koshish karenge, taake hum unki baaton se apne ilm aur amal ko aur behtar kar saken.
Milad Shareef ke mauqe par khushi manana ahadith aur tafaseer mein bhi bayan hua hai. Lekin aaj dekhte hain ke buzurgon ki nazar mein Milad-e-Mustafa ﷺ manane ki kya barkatein hain.
Zikr-e-Wiladat-e-Mustafa ﷺ ke waqt Qiyam, Ta’zeem-e-Mustafa ﷺ hai
Shaykh-ul-Islam Allama Sayyid Ahmad bin Zayn bin Dahlan Makki رحمۃُ اللہ علیہ farmate hain:
Huzoor-e-Akram ﷺ ki shab-e-wiladat mein khushi manana, Maulid Shareef padhna, wiladat ka zikr hone par khade hona, khana khilana aur is raat mein logon ke darmiyan kiye jaane wale tamaam achhe kaam — ye sab Huzoor ﷺ ki izzat aur ta’zeem mein shamil hain. [1]
Wiladat ka zikr hone par Qiyam achha aur sawab ka kaam hai
Aalim-e-Kaamil, Aarif-billah Maulana Sayyid Jaafar Barzanji رحمۃُ اللہ علیہ farmate hain:
Beshak Nabi ﷺ ke zikr-e-wiladat ke waqt khade hona un bade Imamon ne achha aur sawab ka kaam samjha hai jo deen ko riwayat aur gehri samajh ke saath jaante the.
To khushi hai us khushnaseeb shakhs ke liye jiska maqsad Nabi-e-Kareem ﷺ ki izzat aur ta’zeem karna hai. [2]
Zikr-e-Wiladat Shareef barkaton ka sabab hai
Hazrat Shaykh Imdadullah Muhajir Makki رحمۃُ اللہ علیہ farmate hain:
Is baat mein kisi ko koi shak nahi hona chahiye ke Wiladat-e-Shareef ka zikr — Hazrat Fakhr-e-Aadam, Sarwar-e-Aalam ﷺ ki wiladat ka bayan — duniya aur aakhirat dono mein khair aur barkaton ka sabab hai.
Aur mera apna tareeqa ye hai ke main Mehfil-e-Milad mein shareek hota hoon, balki ise barkaton ka zariya samajh kar har saal iska ehtimam karta hoon aur qiyam mein khushi aur lutf mehsoos karta hoon. [3]
Allah ki Khushnudi ki taraf badhna
Faqeeh-o-Muhaddis Maulana Usman bin Hasan Dimyati رحمۃُ اللہ علیہ apne risale Isbat-e-Qiyam mein farmate hain:
Maulid Shareef padhte waqt Huzoor-e-Akram ﷺ ki wiladat-e-shareef ka zikr aane par izzat ke taur par khade hona yaqeenan mustahab aur mustahsan hai.
Jo shakhs ye amal karta hai, usko bahut zyada sawab aur badi fazilat milegi, kyunki ye asal mein ta’zeem hai.
Aur sochiye, kis ki ta’zeem?
Us Nabi-e-Kareem ﷺ ki, jo khuluq-e-azeem ke malik hain.
Jinki barkat se Allah Subhanahu wa Ta’ala ne humein kufr ke andheron se iman ki roshni ki taraf nikala.
Aur jinke sabab humein jahalat ki dozakh se bachakar ma’rifat aur yaqeen ki jannat mein dakhil farmaya.
To Huzoor-e-Aqdas ﷺ ki ta’zeem mein khade hona asal mein Allah ki khushnudi ki taraf badhna hai. [4]
Imam Ibn-ul-Jazari رحمۃُ اللہ علیہ ka bayan
Imam Ibn-ul-Jazari رحمۃُ اللہ علیہ farmate hain:
Abu Lahab jaise badtareen kafir ki Quran mein mazammat aayi hai. Lekin iske bawajood, Huzoor-e-Akram ﷺ ki wiladat ki raat khushi manane ki wajah se uske azaab mein kuch kami hui.
To phir us Musalman ka kya kehna jo Nabi ﷺ ki wiladat par khush hota hai aur apni haisiyat ke mutabiq aap ﷺ ki mohabbat mein kharch karta hai?
Meri zindagi ki qasam! Allah Kareem ki taraf se uska badla yahi hoga ke apne wasee’ fazl se use Jannat-un-Na’eem mein dakhil farmayega.
Muslim log zamane se hi Huzoor ﷺ ke mah-e-wiladat mein khushi manate aaye hain.
Log daawatein aur ziyafatein karte hain, in raaton mein sadaqat aur khairaat karte hain, khushi aur masarrat ka izhar karte hain, zyada se zyada nek kaam karte hain aur Huzoor-e-Akram ﷺ ka Milad-e-Mubarak padhte aur wiladat ka zikr karte hain.
Isi wajah se un par Huzoor ﷺ ki barkaton ke sabab Allah ke fazl aur inayaton ka izhar hota hai. [5]
Ummat gumrahi par agree nahi ho sakti
Khalil-e-Millat, Mufti-e-Azam Pakistan Mufti Muhammad Khalil Khan Qadri Barkati رحمۃُ اللہ علیہ farmate hain:
Huzoor ﷺ ki wiladat ke zikr ke waqt qiyam karna hundreds of years se Muslim countries mein chala aa raha hai.
Ye bade Imamon aur Ulama ke nazdeek bhi ek mashhoor aur accepted amal raha hai.
Aur Shariat mein specifically is amal se mana karne ki koi daleel nahi milti.
Jab tak Shariat kisi cheez se mana na kare, kisi aur ka usse mana karna theek nahi hoga.
Khaas taur par jab Haramain Tayyibain — Makkah Mukarramah aur Madinah Munawwarah, jo deen aur iman ke markaz hain, wahan ke bade Ulama aur chaaron mazhabon ke Muftiyan bhi lambe arse se is amal ko karte, maante aur jaiz samajhte rahe hain.
Aur bade aur reliable Imamon ne ise mustahab aur mustahsan, yani achha aur sawab ka kaam, kaha hai.
To phir ise haram, na-jaiz ya buri bid’at kaise kaha ja sakta hai?
Jab Arab-o-Ajam, Misr-o-Shaam, Room-o-Andalus aur duniya ke doosre Muslim areas ke bade Ulama ne Salaf se lekar aaj tak ise achha samjha hai, to iske jaiz aur mustahab hone par Ummat ka ittefaq ho gaya.
Aur jo cheez Ummat ke ittefaq se sabit ho, woh haq hai, gumrahi nahi.
Rasoolullah ﷺ ne farmaya:
میری امت گمراہی پر اتفاق نہیں کرتی۔ [6]
Allama Ibn-e-Jawzi رحمۃُ اللہ علیہ ka Husn-e-I’tiqad
Allama Ibn-e-Jawzi رحمۃُ اللہ علیہ farmate hain:
Paak hai woh Zaat jisne Sardar-e-Anbiya, Huzoor Nabi-e-Kareem ﷺ ko paida farmaya, aur Aalam-e-Bala mein aap ﷺ ka martaba aur zikr buland farmaya.
Aur jo shakhs aap ﷺ ki wiladat-e-mubarak par khushi ka izhar karta hai, Allah Ta’ala uske liye Jahannam se bachao ka zariya bana deta hai.
Aur jo shakhs aap ﷺ ki wiladat ke mauqe par ek dirham bhi kharch karta hai, to Huzoor Nabi-e-Kareem ﷺ uske haq mein aisi shafa’at farmayenge jo Allah ki bargah mein maqbool hogi.
Aur Allah Ta’ala us shakhs ko har dirham ke badle das dirham ata farmayega.
To ae Ummat-e-Muhammad ﷺ!
Tumhe mubarak ho!
Tumne duniya aur aakhirat mein bahut badi bhalaai hasil kar li. [7]
Allah Paak humein apne buzurgon aur Ulama ki teachings ko samajhne aur unke qadmon ke nishanon par chalne ki taufeeq ata farmaye.
اٰمِیْن بِجَاہِ النّبیِّ الْاَمِیْن صلَّی اللہ علیہ واٰلہٖ وسلَّم
