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  • Jang-e-Jamal Se Siffin Tak: Sahaba Ke Darmiyan Disputes (Ikhtilaafaat) Ko Kaise Samjhein?

    Jang-e-Jamal Se Siffin Tak: Sahaba Ke Darmiyan Disputes (Ikhtilaafaat) Ko Kaise Samjhein?

    Sahaba Ke Darmiyan Disputes Ko Kaise Samjhein?

    5 Minutes In Short

    Jang-e-Jamal aur Jang-e-Siffin jaise waqiat ko samajhne ke liye sabse pehle ye baat samajhna zaroori hai ke Sahaba-e-Kiram رضی اللہ عنہم ke darmiyan jo disputes hue, unhein aam siyasi ya personal ladai ke taur par dekhna Ahlus Sunnat ka approach nahi hai.

    1. Hazrat Ayesha رضی اللہ عنہا ka Jang-e-Jamal mein jaana

    Kuch log Surah Al-Ahzab ki ayat:

    وَقَرْنَ فِي بُيُوتِكُنَّ

    “Apne gharon mein thehri raho”

    se ye objection karte hain ke Hazrat Ayesha رضی اللہ عنہا ka Jang-e-Jamal ke safar par jaana Quran ke khilaf tha.

    Lekin is ayat ka matlab ye nahi ke Nabi-e-Kareem ﷺ ki azwaj-e-mutahharat kisi zaroorat ya dini maqsad ke liye kabhi ghar se bahar hi nahi ja sakti thin.

    Woh Hajj aur Umrah ke liye gayin, Nabi ﷺ ke saath safar aur ghazawat mein bhi rahi, rishtedaron se milne aur doosri zaroori zaruriyat ke liye bhi bahar niklin.

    Shah Abdul Aziz Muhaddis Dehlawi رحمۃ اللہ علیہ ke mutabiq, Hazrat Ayesha رضی اللہ عنہا ka Jang-e-Jamal ka safar Muslims ke darmiyan sulah aur unity ki koshish aur Hazrat Usman رضی اللہ عنہ ke qatl ka qisas dilane ke maqsad se tha.

    Reference: Tuhfa Ithna Ashariyah, p. 630.

    2. Kya Hazrat Ayesha رضی اللہ عنہا bina mahram ke gayi thin?

    Ye bhi ek objection kiya jata hai.

    Lekin source mein Shah Abdul Aziz Muhaddis Dehlawi رحمۃ اللہ علیہ ne wazeh kiya hai ke Hazrat Ayesha رضی اللہ عنہا ke saath unki behnon ke bete maujood the.

    Hazrat Abdullah bin Zubair رضی اللہ عنہ, jo unki behen Hazrat Asma رضی اللہ عنہا ke bete the, unke saath the. Isi tarah Hazrat Talha رضی اللہ عنہ aur Hazrat Zubair رضی اللہ عنہ bhi maujood the.

    Is liye ye kehna ke Hazrat Ayesha رضی اللہ عنہا bina mahram ke safar par nikli thin, source ke mutabiq durust nahi.

    References: Tuhfa Ithna Ashariyah, p. 330; Ruh al-Ma‘ani, Jild 22, p. 10.

    3. Kya Hazrat Ayesha رضی اللہ عنہا Hazrat Ali رضی اللہ عنہ se dushmani ki wajah se gayi thin?

    Ye claim bhi kiya jata hai ke Hazrat Ayesha رضی اللہ عنہا ko Hazrat Ali رضی اللہ عنہ se personal hostility thi aur baad mein unhein apne faisle par regret hua.

    Lekin source mein is interpretation ko reject kiya gaya hai.

    Interesting baat ye hai ke Jang-e-Jamal ke baad Hazrat Ali رضی اللہ عنہ ne bhi Muslimon ke darmiyan hui fighting aur khoon-rezi par gehra afsos zahir kiya.

    Mahmood Aalusi رحمۃ اللہ علیہ likhte hain ke jab Hazrat Ali رضی اللہ عنہ ne mare hue logon ko dekha to unhone apne ranon par haath maara aur kaha:

    “Ya laytani mittu min qabli haza wa kuntu nasyan mansiyya.”

    Yani, kaash main is se pehle hi mar gaya hota aur logon ki yaadon se bhula diya gaya hota.

    Reference: Ruh al-Ma‘ani, Jild 22, p. 11.

    Isliye Hazrat Ayesha رضی اللہ عنہا ka afsos personal hatred ka proof nahi, balki Muslims ke darmiyan hui fighting aur separation ka afsos samjha gaya hai.

    4. Haw’ab ke kutto wali riwayat

    Ek mashhoor riwayat mein aata hai ke safar ke dauran jab Hazrat Ayesha رضی اللہ عنہا ek jagah pahunchin jahan kutte bhonk rahe the, to unhone poocha ke ye jagah kaunsi hai. Jab kaha gaya ke ye Haw’ab hai, to unhone wapas jaane ki baat ki, kyunki Nabi-e-Kareem ﷺ ki ek prediction unhein yaad thi.

    Lekin source mein is riwayat ke sanad aur narrators par detailed discussion ki gayi hai aur ise reliable historical fact maan lene par objections raise kiye gaye hain.

    Aur agar bil-farz riwayat ko accept bhi kar liya jaye, to is mein Nabi ﷺ ki taraf se ye clear command nahi thi ke agar Haw’ab aaye to lazmi taur par wapas lautna hai.

    Isliye is riwayat ki bunyaad par Hazrat Ayesha رضی اللہ عنہا par jaan-boojh kar Nabi ﷺ ki na-farmani ka ilzam lagana source ke mutabiq durust nahi.

    In Detail

    Jang-e-Siffin

    Jang-e-Siffin 37 Hijri mein Hazrat Ali رضی اللہ عنہ aur Hazrat Muawiyah رضی اللہ عنہ ke groups ke darmiyan hui.

    Is dispute ka central issue khilafat se zyada Hazrat Usman رضی اللہ عنہ ke qatl ka qisas tha.

    Hazrat Muawiyah رضی اللہ عنہ aur Shaam ke unke saathiyon ka موقف ye tha ke Hazrat Usman رضی اللہ عنہ ko na-haq qatl kiya gaya aur qatil log Iraqi army mein maujood the. Isliye unhein qisas ke liye pakarna zaroori tha.

    Dusri taraf Hazrat Ali رضی اللہ عنہ ka view ye tha ke pehle bay‘ah aur hukumat ko stable kiya jaye, phir qisas ka matter Shariat ke mutabiq handle kiya jaye.

    Yani dono sides ke paas apni apni reasoning thi.

    Reference: Al-Bidayah wan Nihayah, Jild 8, p. 127; Fath al-Bari, Jild 3, p. 246.

    Hazrat Ali رضی اللہ عنہ ke side ka concern ye tha ke qatil log bade qabail aur groups ke darmiyan mix ho chuke the. Unhein foran arrest karna Muslim state ko aur zyada unstable kar sakta tha.

    Isi tarah Hazrat Muawiyah رضی اللہ عنہ aur unke saathiyon ke liye Hazrat Usman رضی اللہ عنہ ke qatl ka qisas ek serious matter tha.

    Dono sides ke darmiyan mediation aur negotiations ki koshish bhi hui, lekin settlement nahi ho saka aur aakhirkar fighting hui.

    Jang mein dono sides ke kai Sahaba aur Muslims shaheed hue.

    Hazrat Ali رضی اللہ عنہ ki side se Hazrat Ammar bin Yasir رضی اللہ عنہ aur Hazrat Khuzaimah bin Thabit رضی اللہ عنہ jaise buzurg Sahaba shaheed hue, jabki Hazrat Muawiyah رضی اللہ عنہ ki side se bhi kai prominent log mare gaye.

    Inna lillahi wa inna ilayhi raji‘un.

    Baad mein Hazrat Ali رضی اللہ عنہ aur Hazrat Muawiyah رضی اللہ عنہ ki taraf se ek-ek arbitrator muqarrar hua: Hazrat Abu Musa Ash‘ari رضی اللہ عنہ aur Hazrat Amr bin al-As رضی اللہ عنہ.

    References: Tarikh Khalifah bin Khayyat, Jild 1, pp. 173–174; Al-Ibar, Jild 1, p. 43.

    Kya Sahaba ek dusre ko gaali dete the?

    Kuch historical reports mein Hazrat Ali رضی اللہ عنہ ke group ki taraf Hazrat Muawiyah رضی اللہ عنہ ke group ke liye harsh language aur sabb-o-shatm ki baatein milti hain.

    Lekin source mein in reports ke narrators par detailed criticism kiya gaya hai. Isliye in reports ko basis bana kar Sahaba-e-Kiram رضی اللہ عنہم ki overall character ko judge karna theek nahi.

    Aur agar koi narration kisi Sahabi ki taraf literally gaali ya laanat ko attribute kare, to usko un ahadith ke saath bhi dekha jayega jahan Muslims ko ek dusre ko gaali dene aur kafir kehne se mana kiya gaya hai.

    Imam Ibn Hajar رحمۃ اللہ علیہ ka approach

    Imam Ibn Hajar Asqalani رحمۃ اللہ علیہ ke mutabiq, in wars mein Sahaba ke bare mein achha gumaan rakhna chahiye.

    Unka kehna hai ke Sahaba ne apne ijtihad ke mutabiq action liya. Mujtahid agar sahi decision tak pahunchta hai to do rewards aur agar mistake karta hai to bhi ek reward milta hai.

    Reference: Al-Isabah fi Tamyiz al-Sahabah, Jild 7, p. 312.

    Fath al-Bari mein bhi Imam Ibn Hajar رحمۃ اللہ علیہ ne Ahlus Sunnat ka ye approach mention kiya hai ke Sahaba par in events ki wajah se attack nahi karna chahiye. Unhone apne ijtihad ke mutabiq action liya aur jaan-boojh kar gunah ka irada nahi tha.

    Reference: Fath al-Bari, Jild 13, p. 43.

    Imam Nawawi رحمۃ اللہ علیہ ka view

    Imam Nawawi رحمۃ اللہ علیہ Sharh Sahih Muslim mein likhte hain ke Ahlus Sunnat ka approach ye hai ke tamam Sahaba رضی اللہ عنہم ke saath husn-e-zann (achha gumaan) rakha jaye aur unke darmiyan hue disputes ke bare mein unnecessary discussion se bacha jaye.

    Unke mutabiq, Sahaba ne apne ijtihad ke basis par fighting ki. Har group ko apna position sahi lag raha tha. Kuch logon ka ijtihad correct tha aur kuch se mistake hui, lekin ijtihadi mistake ki wajah se woh blameworthy nahi hote.

    Imam Nawawi رحمۃ اللہ علیہ ke mutabiq, in wars mein Hazrat Ali رضی اللہ عنہ ka position correct tha, jabki Hazrat Muawiyah رضی اللہ عنہ aur unke saathiyon ke liye bhi ijtihad ki wajah se excuse ka principle apply hota hai.

    Reference: Sharh Sahih Muslim, Jild 2, p. 390.

    Hazrat Usman رضی اللہ عنہ ke qatl mein Sahaba ka kya role tha?

    Hazrat Usman Ghani رضی اللہ عنہ rightful Khalifah the aur unhein zulm ke saath shaheed kiya gaya.

    Source ke mutabiq, kisi Sahabi ka unke qatl ko approve karna established nahi hai. Sahaba ki taraf se unke qatl se disagreement aur inkaar established hai.

    Unke qatl ke baad asal dispute ye bana ke qisas kab aur kis tarah liya jaye?

    Hazrat Ali رضی اللہ عنہ ka view tha ke situation ko stable karne ke baad qisas liya jaye, jabki Hazrat Ayesha رضی اللہ عنہا aur kuch doosre Sahaba ka view tha ke qisas jaldi hona chahiye.

    Yahan dono sides apne ijtihad aur maslahah ki samajh ke mutabiq action le rahi thin.

    Hazrat Ali رضی اللہ عنہ ke Khalifah banne ke baad unki khilafat valid thi, aur Hazrat Muawiyah رضی اللہ عنہ aur unke saathiyon ka Hazrat Ali رضی اللہ عنہ ke saath dispute unke apne interpretation aur ijtihad ki wajah se tha.

    Isliye Ahlus Sunnat ka approach ye hai ke Sahaba-e-Kiram رضی اللہ عنہم ke darmiyan in tragic events ko samajhte waqt adab aur husn-e-zann ko maintain kiya jaye.

    Ek mashhoor baat isi meaning ko summarize karti hai:

    “Ye woh khoon hai jisse Allah ne hamare haath ko paak rakha, to apni zubaan ko is se na rang do.”

    Yani jis fight mein Allah ne humein directly involve nahi kiya, uske bare mein apni zubaan ko unnecessary criticism aur disrespect se bachana chahiye.

    Bottom Line

    Jang-e-Jamal aur Jang-e-Siffin ko sirf “Sahaba aapas mein lad pade” keh dena in complex historical events ko bahut simplify kar deta hai.

    Ahlus Sunnat ke nazdeek Sahaba رضی اللہ عنہم deen ke transmitters aur Nabi-e-Kareem ﷺ ke companions the. In events mein unhone apni samajh aur ijtihad ke mutabiq decisions liye.

    Kisi ne correct ijtihad kiya aur kisi se mistake hui, lekin is wajah se Sahaba ki tauheen ya unke bare mein bad-zabani karna Ahlus Sunnat ka approach nahi.

    Isliye in historical disputes ko samajhne ka basic principle hai:

    Sahaba-e-Kiram رضی اللہ عنہم ka adab, Ahl al-Bayt se mohabbat, aur unke darmiyan hue disputes mein zubaan ko unnecessary criticism se bachana.

    Original source: Dr. Faiz Ahmad Chishti | Rephrased and simplified by Nayab Beig.

     


    Sahaba-e-Kiram رضی اللہ عنہم Ke Darmiyan Jo Disputes Hue — Ahl-e-Sunnat Ka Mauqif

    Hissa 4

    Sahaba-e-Kiram رضی اللہ عنہم ki zindagi mein jo kuch events hue, unmein Jang-e-Jamal aur Jang-e-Siffin bhi shamil hain. In events ko lekar baad ke zamane mein kai questions aur objections uthaye gaye.

    Ahl-e-Sunnat Wal Jamaat ka approach ye hai ke Sahaba-e-Kiram رضی اللہ عنہم ke baare mein حسنِ ظن (achha gumaan) rakha jaaye, unke darmiyan hone wale disputes ko samjha jaaye aur unki izzat aur adab ko maintain kiya jaaye.

    Ummul Momineen Hazrat Ayesha رضی اللہ عنہا Par Kiye Gaye Objections Ke Jawaab

    Jang-e-Jamal mein participation ki wajah se Ummul Momineen Hazrat Ayesha Siddiqah رضی اللہ عنہا par kuch objections kiye jaate hain. Aaiye inmein se kuch important objections ko samajhte hain.

    Objection #1: Kya Hazrat Ayesha رضی اللہ عنہا Ne Ghar Se Bahar Nikal Kar Quran Ke Hukm Ki Violation Ki?

     

    Objection ye hai ke Quran-e-Kareem mein Nabi ﷺ ki Azwaj-e-Mutahharat رضی اللہ عنہن ko farmaya gaya:

    “Wa qarna fi buyutikunna wa la tabarrajna…”

    Yani apne gharon mein thehri raho aur purane Jahiliyyat ke zamane ki tarah apni zeenat dikha kar bahar na niklo.

    Is basis par kaha jaata hai ke Hazrat Ayesha رضی اللہ عنہا ka Jang-e-Jamal ke liye ghar se bahar nikalna Quran ke hukm ki clear violation thi.

    Jawaab

    Is baat ko samajhne ke liye ayat ka context dekhna zaroori hai.

    Is ayat mein gharon mein rehne ka jo hukm diya gaya hai, wo har situation mein ghar se bahar nikalne ko ban nahi karta. Iska relation Jahiliyyat ke zamane ki tarah zeenat dikha kar aur bina proper parda ke bahar nikalne se hai.

    Agar Ummul Momineen رضی اللہ عنہن ka ghar se bahar nikalna completely forbidden hota, to phir wo khud ye shar‘i kaam kaise kartin?

    Unke liye ye kaam bhi sabit hain:

    1. Hajj aur Umrah ke liye safar karna.
    2. Ghazwat mein Nabi-e-Kareem ﷺ ke saath jaana.
    3. Nabi ﷺ ki bimari ke waqt apne hujron se nikal kar Hazrat Ayesha رضی اللہ عنہا ke Hujra-e-Mubarak mein iyadat ke liye jaana.
    4. Kisi ke inteqal par ta‘ziyat ke liye jaana.
    5. Parents aur relatives se mulaqat ke liye jaana.
    6. Mareez ki iyadat ke liye jaana.
    7. Hazrat Umar رضی اللہ عنہ ke zamane mein jab Ummul Momineen Hajj ke safar par jaane lagin, to Hazrat Umar رضی اللہ عنہ ne Hazrat Usman Ghani رضی اللہ عنہ aur Hazrat Abdur Rahman bin Auf رضی اللہ عنہما ko unke saath protection ke liye bheja.

    (Ruh al-Ma‘ani, Jild 22, Safha 12, Taht al-Ayah: “Wa qarna fi buyutikunna”)

    Isse pata chalta hai ke Ummul Momineen ka ghar se bahar nikalna absolutely prohibited nahi tha.

    Wo zaroorat aur shar‘i purpose ke liye parda aur hijab ke saath ghar se bahar nikalti thin.

    Aaj bhi parda karne wali women zaroorat ke mutabiq safar karti hain, khaas taur par jab safar ka koi dini, qaumi ya duniyaavi purpose ho, jaise Hajj, Umrah ya Jihad.

    Isi tarah Jang-e-Jamal ke waqt Hazrat Ayesha رضی اللہ عنہا ne bhi ek dini purpose ke liye safar kiya tha: Muslims ke darmiyan sulah aur unity ki koshish karna aur Hazrat Usman رضی اللہ عنہ ke qatl ka qisas lene ka demand karna.

    Imam-ul-Muhaddiseen Hazrat Shah Abdul Aziz Muhaddis Dehlawi رحمۃ اللہ علیہ likhte hain ke Ummul Momineen Hazrat Ayesha رضی اللہ عنہا ka ye safar bhi isi purpose se tha ke Muslims ke darmiyan jo conflict paida ho gaya tha, usko solve kiya jaaye aur ek adil Imam ke qatl ka qisas lene ke demand par Muslims ko ek saath kiya jaaye.

    Aap رحمۃ اللہ علیہ ne is safar ko Hajj aur Umrah ke safar jaisa qarar diya.

    (Tuhfa-e-Isna Ashariyah, Safha 630, Alami Majlis Tahaffuz-e-Islam, Karachi)

    Objection #2: Kya Hazrat Ayesha رضی اللہ عنہا Ka Safar Baghair Mahram Tha?

    Objection ye kiya jaata hai ke Hazrat Ayesha رضی اللہ عنہا ka ye safar bina Mahram ke tha, isliye shar‘an ye safar sahi nahi tha.

    Jawaab

    Ye objection bhi sahi nahi.

    Hazrat Ayesha رضی اللہ عنہا ka safar ek nek purpose ke liye tha aur aap ke saath shar‘i Mahram bhi maujood the.

    Ulama ne clearly mention kiya hai ke is safar mein aapki behnon, Hazrat Asma aur Hazrat Umm Kulsum ke bete bhi saath the.

    Imam-ul-Muhaddiseen Hazrat Shah Abdul Aziz Muhaddis Dehlawi رحمۃ اللہ علیہ likhte hain:

    “Is safar mein Abdullah bin Zubair رضی اللہ عنہ, jo unke real bhanje the, unke saath the. Talha bin Ubaidullah رضی اللہ عنہ, jo unki behen Umm Kulsum ke husband the, aur Zubair bin Awwam رضی اللہ عنہ, jo unki doosri behen Asma ke husband the, bhi maujood the. In dono ke bachche bhi unke saath the.”

    (Tuhfa-e-Isna Ashariyah, Safha 330, Lahore Edition)

    Isi tarah great Mufassir Syed Mahmood Aalusi رحمۃ اللہ علیہ likhte hain ke Hazrat Ayesha رضی اللہ عنہا ke saath unke bhanje Abdullah bin Zubair aur unki behnon ke bete maujood the. Aap ek iron-covered howdah mein safar kar rahi thin.

    (Ruh al-Ma‘ani, Jild 22, Safha 10, Taht al-Ayah: “Wa qarna fi buyutikunna”)

    Yani simple baat ye hai ke Hazrat Ayesha رضی اللہ عنہا ka ye safar Mahram ke saath tha. Isliye ye objection bhi khatam ho jaata hai.

    Objection #3: Kya Hazrat Ayesha رضی اللہ عنہا Ne Hazrat Ali رضی اللہ عنہ Se Dushmani Ki Wajah Se Jang Ki?

    Ek aur objection ye hai ke Hazrat Ayesha رضی اللہ عنہا ne Hazrat Ali رضی اللہ عنہ se personal hatred ya dushmani ki wajah se qital kiya.

    Phir kaha jaata hai ke baad mein aapko apne decision par regret hua aur aap roti thin.

    Isi tarah Hazrat Talha رضی اللہ عنہ aur Hazrat Zubair رضی اللہ عنہ par bhi ye allegation lagaya jaata hai ke unki Hazrat Ali رضی اللہ عنہ ki khilafat se dushmani thi aur Hazrat Usman رضی اللہ عنہ ke qisas ka demand sirf ek excuse tha.

    Jawaab

    Is objection ke jawab mein kuch important points samajhna zaroori hai.

    1. Sahaba aur Ahl-e-Bait ke darmiyan mohabbat thi

    Ye kehna ke Hazrat Ayesha رضی اللہ عنہا ya doosre Sahaba ka Ahl-e-Bait se dushmani ka relation tha, sahi nahi.

    Ahl-e-Bait ke saath Hazrat Ali رضی اللہ عنہ aur doosre Sahaba ka bohot achha rawayya tha. Isi tarah Ahl-e-Bait bhi Hazrat Ali رضی اللہ عنہ aur doosre Sahaba-e-Kiram رضی اللہ عنہم se mohabbat aur respect ka relation rakhte the.

    2. Jang-e-Jamal Par Hazrat Ali رضی اللہ عنہ Ne Bhi Afsos Kiya

    Sirf Hazrat Ayesha رضی اللہ عنہا ne hi Jang-e-Jamal ke baad afsos nahi kiya.

    Hazrat Ali رضی اللہ عنہ se bhi is event par afsos aur dukh ka izhar manqool hai.

    Syed Mahmood Aalusi رحمۃ اللہ علیہ likhte hain ke jab Ummul Momineen ke saath maujood logon ko defeat hui aur dono sides ke log qatl hue, to Hazrat Ali رضی اللہ عنہ maqtoolon ke paas se guzre.

    Aap apni raanon par haath maar kar farmate the:

    “Ya laytani mittu min qabli haza wa kuntu nasyan mansiyya.”

    Yani:

    “Kaash main isse pehle hi wafat paa gaya hota aur bhula diya gaya hota.”

    (Ruh al-Ma‘ani, Jild 22, Safha 11)

    Imam Shah Abdul Aziz Muhaddis Dehlawi رحمۃ اللہ علیہ bhi isi event ko mention karte hain.

    (Tuhfa-e-Isna Ashariyah, Safha 335)

    Ab agar Hazrat Ayesha رضی اللہ عنہا ke afsos ko unki Hazrat Ali رضی اللہ عنہ se dushmani ka proof banaya jaaye, to phir Hazrat Ali رضی اللہ عنہ ke is afsos ko kis tarah samjha jayega?

    Dono jagah afsos ka context Muslims ke aapas mein qital aur khoon bahne ka tha.

    3. Afsos Ka Matlab Personal Dushmani Nahi Tha

    Hazrat Ayesha رضی اللہ عنہا aur doosre Sahaba رضی اللہ عنہم ka Jang-e-Jamal ke baad afsos aur pareshani ka reason Allah ka khauf, taqwa aur Muslims ke darmiyan qital tha.

    Is afsos ko Hazrat Ali رضی اللہ عنہ ya Hazrat Ayesha رضی اللہ عنہا ki ek doosre se personal hatred aur dushmani ka proof banana asal context se alag meaning nikalna hai.

    Objection #4: Waqia-e-Haw’ab — Kya Hazrat Ayesha رضی اللہ عنہا Ne Nabi ﷺ Ke Farman Ki Mukhalifat Ki?

    Ek famous objection Waqia-e-Haw’ab ko lekar kiya jaata hai.

    Riwayat mein aata hai ke jab Hazrat Ayesha رضی اللہ عنہا ka qafila Makkah se Basra ki taraf ja raha tha, to raste mein ek jagah dogs bhonkne lage.

    Hazrat Ayesha رضی اللہ عنہا ne poocha:

    “Ye kaunsi jagah hai?”

    Muhammad bin Talha رضی اللہ عنہ ne jawab diya:

    “Haw’ab.”

    Ye sun kar Hazrat Ayesha رضی اللہ عنہا ne farmaya:

    “Mujhe wapas le chalo.”

    Kyunki Nabi-e-Kareem ﷺ ne ek martaba apni Azwaj se farmaya tha ke tum mein se ek ke baare mein kya haal hoga jab Haw’ab ke dogs us par bhonkenge.

    Iske baad Hazrat Talha, Hazrat Zubair aur lashkar ke kuch doosre logon ne check kiya aur kaha ke ye Haw’ab ki jagah nahi hai.

    Logon ki gawahi ke baad Hazrat Ayesha رضی اللہ عنہا ne safar continue kiya.

    Opponents is riwayat ko use karke kehte hain ke Hazrat Ayesha رضی اللہ عنہا ne Nabi ﷺ ke farman ko jaanne ke baad bhi uski openly violation ki.

    Jawaab

    Is objection ka jawab do angles se diya ja sakta hai:

    1. Riwayat ke point of view se.
    2. Dirayat, yani meaning aur understanding ke point of view se.

    Riwayat Ke Point of View Se

    1. Ye Riwayat Reliable Hadith Books Mein Is Tarah Maujood Nahi

    Is waqie ki riwayat reliable Hadith books mein is tarah maujood nahi hai.

    2. Iski Kai Chains Ka Last Narrator Qais Bin Abi Hazim Hai

    Is waqie ki kai riwayaton ka last narrator Qais bin Abi Hazim hai.

    Rijal ke scholars ne Qais bin Abi Hazim ke baare mein criticism mention kiya hai aur unki kuch riwayaton ko munkar kaha hai.

    Inhi mein “Kilaab-ul-Haw’ab” wali riwayat bhi mention ki gayi hai.

    Hafiz Ibn Hajar Asqalani رحمۃ اللہ علیہ likhte hain ke Yahya bin Saeed ne Qais bin Abi Hazim ko munkar al-hadith kaha aur unki kuch munkar ahadith mention ki, jinmein Hadith-e-Kilaab-ul-Haw’ab bhi thi.

    (Tahzeeb al-Tahzeeb, Jild 8, Safha 388, Taht Qais bin Abi Hazim)

    3. Kuch Riwayaton Mein Abdul Rahman Bin Saleh Al-Azdi Bhi Hain

    Kuch riwayaton mein Abdul Rahman bin Saleh al-Azdi ka bhi zikr hai.

    Rijal ke scholars ne unke baare mein bhi criticism mention kiya hai aur unko Sahaba ke khilaf negative riwayat bayan karne wala Shia narrator kaha hai.

    (Al-Kamil li-Ibn Adi, Jild 4, Safha 1627, Taht Abdul Rahman bin Saleh)

    (Al-Ilal al-Mutanahiyah fil-Ahadith al-Wahiyah li-Ibn al-Jawzi, Jild 2, Safha 366)

    4. Maulana Muhammad Nafi‘ رحمۃ اللہ علیہ Ka Statement

    Great researcher Maulana Muhammad Nafi‘ رحمۃ اللہ علیہ farmate hain ke is event ki aam riwayatein muhadditheen ke nazdeek weak paayi jaati hain aur aksar scholars ke nazdeek is waqie ki riwayat munkar aur majrooh hai.

    (Seerat Sayyid Ali al-Murtaza, Safha 241)

    5. Ye Event Historians Mein Bhi Agreed Fact Nahi

    Waqia-e-Haw’ab ko ek aisa historical event nahi kaha ja sakta jise har historian ne unanimously mention kiya ho.

    Purane historians mein se kai ne is event ko mention hi nahi kiya.

    Misal ke taur par:

    • Khalifah bin Khayyat, wafat 240 AH.
    • Ahmad bin Dawud al-Dinawari, author of Akhbar al-Tiwal, wafat 282 AH.

    Kuch historians ne is event ko mention kiya hai, lekin unki chains par bhi criticism kiya gaya hai.

    Misal ke taur par Imam Tabari ne apni History mein is waqie ko ek chain ke saath mention kiya.

    Is chain mein:

    • Tabari ke teacher Ismail bin Musa al-Fazari ka zikr hai.
    • Uske baad Ali bin Abis al-Razzaq ka zikr hai.
    • Phir Abu al-Khattab al-Hijri aur Safwan bin Qabisah al-Ahmasi hain.
    • Aur unke upar ke narrators bhi unknown bataye gaye hain.

    Source material ke mutabiq is wajah se Tabari ki ye chain reliable nahi hai.

    Dirayat Ke Point of View Se

    Agar discussion ke liye maan bhi liya jaaye ke Waqia-e-Haw’ab ki riwayat correct hai, tab bhi isse ye conclusion nahi nikalta ke Hazrat Ayesha رضی اللہ عنہا ne Nabi ﷺ ke farman ki jaan-boojh kar mukhalifat ki.

    Kyun?

    Kyunki Nabi-e-Kareem ﷺ ne apni Azwaj ko sirf ye bataya tha ke future mein unmein se ek ke saath ye event pesh aayega.

    Aap ﷺ ne ye nahi farmaya tha ke Haw’ab ke paas se guzarna forbidden hai ya agar koi wahan tak pahunch jaaye to usay aage nahi jaana.

    Isliye is prediction ko ek prohibition ya command samajhna aur phir Hazrat Ayesha رضی اللہ عنہا par Nabi ﷺ ki mukhalifat aur zid ka allegation lagana sahi nahi.

    Jang-e-Siffin

    Ab aate hain Jang-e-Siffin ki taraf.

    Bilad-e-Sham ke mashriqi side mein ek jagah hai jiska naam Siffin hai. Yahin dono sides ki armies ka gathering hua.

    Ye event Muharram 37 Hijri ka hai.

    Dono Sides Ka Basic Mauqif Kya Tha?

    Hazrat Ali رضی اللہ عنہ ka view ye tha ke Hazrat Usman رضی اللہ عنہ ke qatl ka qisas zaroor liya jaayega, lekin pehle log khilafat par bay‘at karein.

    Uske baad qisas ka demand Khalifa ki council mein present kiya jaaye aur Shariat ke mutabiq uska decision kiya jaaye.

    (Al-Bidayah wan-Nihayah li-Ibn Kathir, Jild 8, Safha 127, Taht Tarjumah Muawiyah)

    Doosri taraf Hazrat Amir Muawiyah رضی اللہ عنہ aur unke saath maujood kai Sahaba ka view ye tha ke Hazrat Usman رضی اللہ عنہ mazloom tareeqe se shaheed kiye gaye aur unke killers Hazrat Ali رضی اللہ عنہ ki army mein maujood the.

    Isliye unka demand tha ke un qatiloon se qisas liya jaaye.

    Unki taraf se ye bhi kaha gaya ke unka dispute khilafat ke liye nahi, balki Hazrat Usman رضی اللہ عنہ ke qisas ke issue par tha.

    (Al-Fitnah wa Waq‘at al-Siffin li-Nasr bin Muzahim, Safha 70)

    Isi meaning ko Fath al-Bari mein bhi mention kiya gaya hai:

    (Fath al-Bari, Jild 3, Safha 246, Kitab al-I‘tisam bil-Kitab was-Sunnah)

    Aur Al-Yawaqit wal-Jawahir mein bhi is disagreement ka reason Hazrat Usman رضی اللہ عنہ ke killers ko qisas ke liye hand over karne ka issue bataya gaya hai.

    (Al-Yawaqit wal-Jawahir, Jild 2, Safha 27)
    (Al-Musamarah, Safha 158-159)

    Yani dono sides ka basic difference qisas kab aur kis tarah liya jaaye, is point par tha.

    Ek Common Objection: Hazrat Muawiyah رضی اللہ عنہ Ne Qisas Ka Demand Kyun Kiya?

    Aksar objection hota hai:

    “Qisas demand karne ka haq to victim ke heirs ko hota hai. Phir Hazrat Muawiyah رضی اللہ عنہ ne ye demand kyun ki?”

    Iska jawab Shia sources mein bhi milta hai.

    Ek riwayat mein aata hai:

    “Inna Muawiyata yutalibu bi-dami Uthman wa ma‘ahu Aban bin Uthman wa waladu Uthman.”

    Yani Hazrat Muawiyah رضی اللہ عنہ ke saath Hazrat Usman رضی اللہ عنہ ke bete Aban aur unke doosre bete bhi Hazrat Usman رضی اللہ عنہ ke qisas ka demand kar rahe the.

    (Kitab Sulaym bin Qais al-Kufi al-Hilali al-Amiri al-Shi‘i, Safha 153, Najaf)

    Kya Dono Sides Ne Sulah Ki Koshish Nahi Ki?

    Aisa nahi tha.

    Dono sides ke beech dispute ko solve karne ki koshish bhi ki gayi.

    Us zamane ke kuch senior logon ne mediation ki.

    Ye efforts Kufa mein Hazrat Ali رضی اللہ عنہ ke camp se Hazrat Jarir bin Abdullah al-Bajali رضی اللہ عنہ ki mediation se start hue.

    Baad mein bhi different locations par sulah ki koshish hoti rahi.

    (Al-Bidayah, Jild 7, Safha 253, 258)
    (Siyar A‘lam al-Nubala, Jild 3, Safha 93)

    Lekin dono sides apni apni position se peeche nahi hatin aur eventually qital ki situation create ho gayi.

    Hafiz Ibn Hajar رحمۃ اللہ علیہ likhte hain:

    “Fa tarasaloo fa lam yatimm lahum amr, fa waqa‘al-qital ila an qutila min al-fariqayn.”

    Yani dono sides ke beech messages aur negotiations hoti rahin, lekin matter settle nahi hua aur aakhir qital hua, jisme dono sides ke log qatl hue.

    (Fath al-Bari, Jild 13, Safha 73)

    Is qital mein kitne log shaheed hue, exact number Allah hi jaanta hai.

    Allamah Ibn Kathir رحمۃ اللہ علیہ likhte hain:

    “Faqutila fi haza al-mawtin khalqun kathirun min al-fariqayn la ya‘lamuhu illallah.”

    Yani is maqam par dono sides se bohot se log qatl hue, jin ki exact tadaad Allah ke siwa koi nahi jaanta.

    (Al-Bidayah, Jild 7, Safha 271)

    Is qital mein Hazrat Ammar bin Yasir, Hazrat Khuzaimah bin Thabit رضی اللہ عنہما aur doosre senior Sahaba Hazrat Ali رضی اللہ عنہ ki side mein shaheed hue.

    Aur Hazrat Ubaidullah bin Umar bin Khattab, Hazrat Zul-Kifl aur Houshab رضی اللہ عنہم Hazrat Muawiyah رضی اللہ عنہ ki side se shaheed hue.

    Inna lillahi wa inna ilayhi raji‘un.

    Kuch historians ke mutabiq Safar 37 Hijri ke kuch din — Wednesday, Thursday, Friday aur Saturday ki raat — fighting bohot intense thi.

    (Al-Bidayah, Jild 7, Safha 261)

    Aakhir mein Hazrat Muawiyah رضی اللہ عنہ ki taraf se sulah ki invitation aayi. Hazrat Ali رضی اللہ عنہ ne ise accept kiya.

    Decide hua ke dono sides ki taraf se ek-ek hakam select kiya jaaye jo is issue par decision kare.

    Hazrat Ali رضی اللہ عنہ ki taraf se Hazrat Abu Musa Ash‘ari رضی اللہ عنہ aur Hazrat Muawiyah رضی اللہ عنہ ki taraf se Hazrat Amr bin al-Aas رضی اللہ عنہ ko select kiya gaya.

    Dono hakam Dumat al-Jandal ke maqam par milkar decision karne wale the.

    (Tarikh Khalifah bin Khayyat, Jild 1, Safha 173-174)
    (Al-Ibar li al-Dhahabi, Jild 1, Safha 43)

    Objection #5: Kya Hazrat Ali رضی اللہ عنہ Aur Unki Army Hazrat Muawiyah رضی اللہ عنہ Ko Gaaliyan Deti Thi?

    Ek aur objection ye kiya jaata hai ke Hazrat Ali رضی اللہ عنہ aur unki side ke log Hazrat Muawiyah رضی اللہ عنہ aur unki side ko gaaliyan dete aur laanat bhejte the.

    Jawaab

    Iske bhi kuch answers diye gaye hain.

    1. Is Tarah Ki Riwayaton Ki Chains Par Criticism Hai

    Jin riwayaton mein Hazrat Ali رضی اللہ عنہ aur Hazrat Muawiyah رضی اللہ عنہ ke darmiyan gaali-galoch ka zikr hai, unki chains par scholars ne criticism kiya hai.

    Misal ke taur par Abu Mikhnaf Lut, Yahya, Abu Janab Yahya bin Abi Hayyah al-Kalbi aur Hisham bin Saib al-Kalbi jaise narrators ka zikr milta hai.

    Source material mein in narrators ke baare mein sakht criticism mention kiya gaya hai.

    Isliye un riwayaton ko reliable nahi maana gaya.

    2. Hard Words Ka Matlab Hamesha Gaali Nahi Hota

    Kabhi kisi argument mein words sakht ya bitter ho sakte hain, lekin iska matlab ye zaroori nahi ke actual gaali-galoch ki gayi ho.

    Kabhi narrator kisi hard speech, strong criticism ya bitter disagreement ko “sabb-o-shatm” ke words mein describe kar deta hai.

    Aise cases mein purpose doosre side ke view ko wrong samajhna aur apne view ko correct samajhna ho sakta hai; actual gaali dena ya laanat bhejna zaroori nahi.

    3. Agar Aisi Koi Riwayat Maan Bhi Li Jaaye…

    Agar maan bhi liya jaaye ke kisi jagah aisi riwayat maujood hai jisme sabb-o-shatm ka zikr hai, to un riwayaton ke saath wo ahadith bhi dekhi jayengi jinmein sabb-o-shatm aur laanat se mana kiya gaya hai.

    Phir dono types ki riwayaton ke beech “wal-muharram muqaddamun ‘alal-mubah” ke principle ke mutabiq reconciliation ki jaayegi.

    Yani jis kaam se mana kiya gaya ho, usko allow karne wali riwayat par priority nahi di jaayegi.

    Sahaba Ke Disputes Par Imam Ibn Hajar Asqalani رحمۃ اللہ علیہ Ka Mauqif

    Imam Hafiz Abu al-Fadl Ahmad bin Ali bin Muhammad Ibn Hajar al-Asqalani رحمۃ اللہ علیہ, jo 852 Hijri mein wafat paaye, farmate hain:

    “Wal-zannu bis-sahabati fi tilkal-hurubi annahum kanu fiha muta’awwileena, wa lil-mujtahidi al-mukhti ajrun…”

    Yani:

    “In wars mein Sahaba-e-Kiram ke baare mein حسنِ ظن ye hai ke unhone apni samajh aur ijtihad ki bunyaad par ye steps liye. Aur agar koi Mujtahid apne ijtihad mein mistake kar de, to uske liye bhi ek reward hai. Jab ye rule aam Mujtahideen ke liye hai, to Sahaba ke liye to aur bhi zyada applicable hai.”

    Yani agar kisi Sahabi se ijtihadi mistake hui bhi, to wo reward ka mustahiq hai, punishment ka nahi.

    (Al-Isabah fi Tamyiz al-Sahabah, Jild 7, Safha 312)

    Imam Ibn Hajar رحمۃ اللہ علیہ isi discussion mein ek aur important baat farmate hain:

    Ahl-e-Sunnat ka view ye hai ke Sahaba ke darmiyan jo events hue, unki wajah se kisi Sahabi par ta‘na ya disrespect nahi karna chahiye, chahe kisi particular matter mein ye clear hi kyun na ho jaaye ke kis side ka position correct tha.

    Kyunki un wars mein Sahaba ne apne ijtihad ki bunyaad par participation ki thi.

    Agar kisi Mujtahid se ijtihad mein mistake ho jaaye to Allah Ta’ala ne uske liye maafi ka zikr kiya hai aur usko ek reward milta hai, jabke correct ijtihad karne wale ko do rewards milte hain.

    (Fath al-Bari, Jild 13, Safha 43, Kitab al-Fitan, Bab “Iza Iltaqa al-Musliman bi Saifaihima”)

    Hazrat Usman Ghani رضی اللہ عنہ Ke Qatl Mein Sahaba Involved Nahi The

    Hazrat Usman Ghani رضی اللہ عنہ Khalifa-e-Haq the aur mazloom tareeqe se shaheed hue.

    Allah Ta’ala ne Sahaba-e-Kiram رضی اللہ عنہم ko unke qatl mein directly involved hone se mehfooz rakha.

    Kisi Sahabi رضی اللہ عنہ ki taraf se Hazrat Usman رضی اللہ عنہ ke qatl par razamandi proven nahi. Balke Sahaba-e-Kiram رضی اللہ عنہم se is qatl ka inkar hi manqool hai.

    Uske baad Hazrat Usman رضی اللہ عنہ ke qisas ka issue ijtihadi issue ban gaya.

    Hazrat Ali رضی اللہ عنہ ka view tha ke qisas zaroor liya jaayega, lekin thoda delay karke, kyunki unke nazdeek us waqt isi mein maslahah thi.

    Hazrat Ayesha Siddiqah رضی اللہ عنہا ka view tha ke qisas jaldi lene mein maslahah hai.

    Har ek ne apne ijtihad ke mutabiq action liya.

    Aur InshaAllah, dono apne apne ijtihad ki wajah se reward ke mustahiq hain.

    Hazrat Usman رضی اللہ عنہ ke baad Khalifa-e-Haq Hazrat Ali رضی اللہ عنہ the.

    Hazrat Amir Muawiyah رضی اللہ عنہ aur unke saathi apni samajh aur ta’weel ki bunyaad par apne position par the.

    Inmein wo Sahaba bhi shamil the jo situation ko unclear samajhne ki wajah se dono sides se alag rahe aur kisi ek side ke saath join hone se ruk gaye.

    Har ek ne apne ijtihad ke mutabiq action liya.

    Ye tamam buzurg adil the, deen ko hum tak pahunchane wale the aur deen par amal karne wale the.

    Inhi ki talwaron se deen ko ghalba mila aur inhi ki zubaanon se deen hum tak pahuncha.

    Agar hum unki fazeelat mein Quran ki ayatein aur ahadith detail mein mention karein to discussion bohot lambi ho jaayegi.

    Imam Nawawi رحمۃ اللہ علیہ Ka Ahl-e-Sunnat Ka Mauqif

    Imam Abu Zakariya Yahya bin Sharaf Nawawi Shafi‘i رحمۃ اللہ علیہ, jo 676 Hijri mein wafat paaye, Sharh Sahih Muslim mein Ahl-e-Sunnat ka mauqif explain karte hain.

    Aap رحمۃ اللہ علیہ farmate hain ke Ahl-e-Sunnat aur Ahl-e-Haq ka approach ye hai ke:

    • Sahaba-e-Kiram رضی اللہ عنہم ke baare mein achha gumaan rakha jaaye.
    • Unke darmiyan jo disputes hue, un par unnecessary discussion aur criticism se bacha jaaye.
    • Unki battles ko unke ijtihad ki roshni mein samjha jaaye.
    • Unka purpose na-farmani ya sirf duniya hasil karna nahi tha.
    • Har side ko apna view correct lag raha tha aur doosri side ko wrong.
    • Is ijtihad mein kuch log correct position par the aur kuch se mistake hui.
    • Jis se ijtihadi mistake hui, wo bhi ma‘zur tha, kyunki usne apne ijtihad ke mutabiq action liya.

    Imam Nawawi رحمۃ اللہ علیہ ke mutabiq in battles mein Hazrat Ali رضی اللہ عنہ correct position par the, aur Ahl-e-Sunnat ka yahi mauqif hai.

    (Sharh Sahih Muslim, Jild 2, Safha 390, Kitab al-Fitan, Bab “Iza Iltaqa al-Musliman bi Saifaihima”)

    Imam Nawawi رحمۃ اللہ علیہ ne isi baat ko Sahaba ki fazeelat ke discussion mein bhi explain kiya hai.

    Aap رحمۃ اللہ علیہ ke mutabiq:

    Hazrat Ali رضی اللہ عنہ ki khilafat ijma‘ ke saath correct thi aur apne waqt mein wahi Khalifa the.

    Hazrat Muawiyah رضی اللہ عنہ bhi adil, fazeelat wale aur noble Sahabi the.

    Unke darmiyan jo battles hui, unka reason ye tha ke dono sides ko apna position correct lag raha tha.

    Sab Sahaba adil the aur in events mein unhone apni understanding aur ijtihad ke mutabiq action liya. Ye events unmein se kisi ko bhi unki adalat se bahar nahi karte.

    (Sharh Sahih Muslim, Jild 2, Safha 272)

    Aakhri Baat

    Mohtaram Qariyeen!

    Sahaba-e-Kiram رضی اللہ عنہم ke darmiyan jo events aur disputes hue, un par ye chaar short articles bohot ehtiyat aur respect ke saath likhe gaye hain.

    Insaan se mistake ho sakti hai. Isliye agar اہلِ علم ko kahin koi mistake nazar aaye to wo zaroor inform karein.

    Allah Ta’ala humein Sahaba-e-Kiram aur Ahl-e-Bait رضی اللہ عنہم ka adab aur respect karne ki taufeeq ata farmaye.

    Aur humein unki be-adbi aur gustakhi se bachaye.

    Ameen.

    Original source: Dr. Faiz Ahmad Chishti | Rephrased and simplified by Nayab Beig.

  • Ummat-e-Muhammadi ﷺ aur Shirk

    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.

  • Kya Science Ne Sach Me Khuda Ko Reject Kiya Hai? Let’s Do A Deep Dive Into Facts, History, & Philosophy!

    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:

    1. 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.
    2. 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:

    1. National Academy of Sciences & Institute of Medicine. Science, Evolution, and Creationism. Washington, DC: The National Academies Press, 2008.
    2. Newton, Isaac. Philosophiae Naturalis Principia Mathematica (Mathematical Principles of Natural Philosophy), General Scholium, 1713.
    3. Planck, Max. Religion und Naturwissenschaft (Religion and Natural Science), lecture delivered in 1937 at the University of Kiel.
    4. Kepler, Johannes. Mysterium Cosmographicum (The Cosmographic Mystery), 1596.
    5. Dawkins, Richard. The God Delusion, Houghton Mifflin Harcourt, 2006 (along with his later interviews addressing cultural Christianity).
  • Milad-un-Nabi ﷺ ki Khushiyan Manana

    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