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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.

  • Shaikh Abdul Haq Muhaddis Dehlawi رحمۃ اللہ علیہ

    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)