Sahi tareeka yehi hai bhai k ikamat beith ker suni jai aur jub ikamat kehny wala حَیَّ عَلَی الفَلَاح per pohanchy tou muqtadi kharey hon, yehi sunnat tareeka hai, eska hawala yeh hai:(Fatawa Hundia, V:1, Page:57)(Bahar-e-Shariat, Hissa:3, Page:471)Ahadees sey Hawala:Hazrat Abu Qatadah رحمت اللہ تعالی علیہ sey riwayat hai k AAQA kareem صلی اللہ علیہ وسلم ney fermaya:"Jub namaz ki ikamat ho tou us waqt tak na kharey ho jub tak Mujhy na dekh lo".(Sahi Muslim, Hadees:1324)(Sahi Bukhari, Hadees:637)(Sanan Abi Daood, Hadees:539)(Sanan Nisai, Hadees:686)(Jamei-Al Tirimzi, Hadees:592)Imam Nawaqi Sahi Muslim ki es hadees ki SHARAH main QAAZI Ayaz ka qoal naqal kerty huay likhty hain:"Jub moazin ikamat per pohanchy, us waqt kharey ho". Imam-e-Azam ka es hawaley sey yeh qoal hai k jub ikamat kehny wala حَیَّ عَلَی الفَلَاح peh pohanchy us waqt kharey hona chahiyay.(Sharah Sahi Muslim, by Imam Naqawi)
-"Hazrat Abdullah Ibn-e-Masood رضی الله عنہ apny baligh bacho ko sooty waqt aik dua talqeen fermaty they, in main sey jo nabaligh hoty they jo dua yaad nahi ker sakty they wo dua ko likh ker eska taveez bana ker apny gally main bandh lia kerty they".(Musnad Imam Ahmed Bin Hambal, V:2, Hadees:6708)
-Aik mertaba jub AAQA kareem صلی اللہ علیہ وسلم beemar huay tou Jibrael علیہ السلام tashreef lai aur aik dua likh ker AAQA kareem صلی اللہ علیہ وسلم k sath bandh di.(Sahi Muslim, V:14, Page:406) http://aqeedahinislam.blogspot.com/2012/07/taweez-amulet-hadith-permissibility-or.html Quran-e-Pak main ALLAH عزوجل fermata hai:"Beyshak ALLAH aur es ka farishty durood bhejty hain es gheib batany waly NABI per, aey EMAN walo in per durood aur khoob SALAM bhejo".(Sura Ahzab, Ayat:56)
Tou es ayat sey sabit hota hai k AAQA kareem صلی اللہ علیہ وسلم per beyinteha durood-o-salam bheja jai, ab aap khud he dekhiyay es main ALLAH عزوجل ney koi qiad nahi lagai, k khary ho ker nahi perhna, beith ker nahi perhna, tou jub ALLAH ney koi qaid nahi lagai tou kisi badmazhab ki kya majaal k wo qaid lagai. Ager yeh aetraz kerty hain k kharey ho ker perhna kahan sey sabit hai tou inhain kahiyay, masjid per GUMBAD banana kis SAHABI sey sabit hai, Masjid main Aoqat makhsoos kerna kis sahabi sey SABIT hai. Yeh billa waja aetrazaat hain, jo kerta hai kerta rahy, hamara KAAM AAQA kareem صلی اللہ علیہ وسلم per durood perhna hai wo hum kerty rahain gey, khary ho ker bhi perh sakty hain kyun k adub yehi hai. جزاك الله خيرا Taqleed k SHARAI meaning yeh hain k kisi k qoal aur fael ko apny ouper lazim-e-SHARAI janana yeh samajh ker k iska kalam aur eska kaam hamary liay HUJJAT hai, kyun k yeh SHARAI muhaqiq hai, jesy k hum masail-e-SHARIA main IMAM sahab ka qoal aur fael apney liay daleel samajhty hain aur dalael SHARIA main nazer kerty hain.Aap ney jo kaha k hum Taqleed kerty hain ya iteeba kerty hain kyu k quran main itteba ka zikr hai tou yeh jaan lain k taqleed bhi aik terha ki itteba he hai, jis k kerna Quran-o-Sunnat sey Sabit hai. Ab yeh jaan lain k taqleed kyu ki jaati hai:
Taqleed WAJIB hai, eska mutlaqan inkar KUFR hai. Taqleed ka WAJIB hona QURAN aur Hadees sey sabit hai, jesa k ALLAH عزوجل ney fermaya:-"Hum ko seedha rasta chala, inka rasta jis per tu ney ehsan kia"(Sura Fateha, Verse:5)Es aayat-e-Quraani yeh wazeh hai k seedha rasta wohi hai jo ALLAH عزوجل k neik bandy chaley hon aur tamam mufasireen, mohadiseen, fuqha-o-auliya ALLAH, Ghaus-o-Kutab-o-Abdal ALLAH k neik bandy hain wo sub he muqalid guzrey lehaza taqleed he seedha rasta hua, koi bhi muhadis ya WALLI aisa nahi guzra jo muqalid na tha. Quran main aik aur jaga irshad hota hai:"ALLAH kisi jaan per zaroorat sey ziada boojh nahi dalta. mager eski taqat bher". (Sura, Baqara, Verse:286)Es ayat sey maloom hua k taaqat sey ziada kaam ki KHUDA عزوجل kisi ko takleef nahi deita, tou jo shaks ijtihad na ker sakky aur quran sey masail na nikal sakky es sey taqleed na kerwana es per boojh hai, jesa k ghareeb aadmi per zakat aur hajj farz nahi tou essi terha bey ilm admi masail nikalna shuru ker dey dey durust nahi. Quran main irshad hota hai:"Aur sub main agley pichley muhajir-o-ansar aur jo bhalai k sath in k peiroo huay ALLAH in sey raazi aur wo ALLAH sey raazi".(Sura Tauba, Verse:100)Tou maloom hua k ALLAH عزوجل in sey raazi hai jo muhajireen aur ansaar ki iteba yaani taqleed kerty hain. Aik aur jaga irshad hoota hai:"Aey Iman waalo! Itaat karo ALLAH عزوجل ki aur itaat karo Rasool ki aur Hukm waalon ki jo tum main sey hon". (Sura Maida, Verse:59)Es ayat main 3 zaaton ki itaat ka hukm dia gaya, ALLAH عزوجل k quraan, Rasool صلی الله علیہ وسلم ki hadees aur amr walon ki(yaani Imam aur ulma). Aik aur jaga irshad hota hai:"Tou aey laago ilm walo sey pocho ager tumko ilm nahi".(Sura Nehl, Ayat:43) Quraan main Imam ki taqleed ki aik misaal es ayat sey lagai ja sakti hai:"Jiss din her jama'at ko hum es k IMAM k sath bulaian gey"(Sura Isra, Ayat:71) Lehaza Quran sey aapko Taqleed k References dey diay gai ab Ahadees-e-Mubarika bhi dekh lain: -Hazoor صلی الله علیہ وسلم ney fermaya: "ALLAH ki itaat karo, aur Rasool ki itaat karo, aur اولی الامر(yaani FUQHA ki) itaat karo".(Al-Mustadrak, Vol:211, Hadees:422) -Aik aur jaga Fermaya: "Jo Quran k bary main kuch poochna chahy wo Hazrat Abdullah bin Abbas رضی الله عنہ sey poochey".(Fazail-e-Sahaba La Bin Humbal, Vol:2, Hadees:1893).Es k illawa beyinteha ahadees main eska zikr hota hai. Ab Gheir-e-Muqalideen Taqleed per aetraz kerty hain k jub Quran aur Hadees mojood hain tou es sey madad leiny k bajai kisi aur Imam ya Aalim sey kyun ilm lia jai(taqleed kyun ki jai). Eska jawab yeh hai k beyshak Quran Aur Hadees rehnumai k liay kaafi hain aur in main sub kuch hai, mager baat yeh hai k her kisi main Quran aur Hadees main sey masail nikalney ki qaabliat nahi hai, jesy samander main mooti hain, laikin in ko wohi nikal sakta hai jo es bary main ilm rukhta ho, Quran Aur Hadees ki misaal bhi aisi he hai. Aik aur misaal yeh hai k Medical ka ilm tamaam kitaabon main likha hua hai, laikin phir bhi jub hum beemar hoty hain tou Doctor k paas jatey hain, khud kitabain perh ker apna ilaj nahi kerty, kyun k Doctor k paas wo professional Skills hoti hain jo aik aam admi main nahi hoti. Tou esi terha ager koi begheir es ilm ki maharat k Quran-o-Hadees sey masail nikalney jai ga wo khud bhi nuksan uthai ga dosron ko bhi nuksan pohanchai ga. Tou Khulasa-e-kalaam yehi hai k Taqleed ka Hukm Quran aur Hadees sey Sabit hai, ab es k bawajood bhi koi taqleed ka inkar kary tou wo gumrah-o-badeen hai. Ahl e Sunnat ka yeh manana hai k Azaan main jub AAQA kareem صلی الله علیہ وسلم ka naam-e-Mubarik aai tou pehli mertaba durood perha jai aur dosri mertaba yeh kalimat keh ker "قرت عینی بک یارسول الله. اللهم متعنی بالسمع وابصر" apney angoothy choom ker ankhon per lagai jaian.
Es aml ka Hadees sey reference: -"AAQA kareem صلی الله علیہ وسلم ney fermaya jo azaan main mera naam sun ker apny angoothy choomey aur ankhon per rukhy tou qayamat k din hum esy safhon main talash fermaian gy aur apny peechy peechy jannat main ley jaian gey.(Salat-e-Masoodi, V:2, Page:350) -Aik riwayat main aata hai: "Jo mera naam sun ker angoothy choom ker apni ankhon per rukhy ga Nabi us k quaid hon gey"(Dur-e-Mukhtar, V:2, Pg:68) Es k baad Hazrat Syedna Abu Bakr Siddique رضی الله عنہ k aml sey bhi yeh saabit hai: -Hazrat Abu bakr Siddique رضی الله عنہ ney Azaan Me Sarkar صلی الله علیہ وسلم ka naam sun ker angoothy choom ker inhain ankhon per pheera, es per Sarkar Ne Farmaya:"Jo Tumhari Tarah Karey ALLAH Uske Tamam Gunaah Muaf Farmaey Ga"(Roohul Bayan V:4, Pg:648) -Aik Aur moqy per Hazrat Abu bakr Siddique رضی الله عنہ ney jub aisa he kia tou SARKAR صلی الله علیہ وسلم ney fermaya:"Jiss terha mery khalil Siddique رضی الله عنہ ney kia, jo bhi aisa kary ga us k liay meri shifa'at wajib hogi"(Mozu'aat e Kabir, Maqasid e Hasana P:384) Aetraaz:Badmazhabo ka akser yehi aetraaz rehta hai k yeh aml Biddat hai, kahi sey sabit nahi, aur jub yeh riwayaat un ko dikhai jaati hain tou yeh aetraaz kerty hain k yeh riwayat zaeef hadeesoon sey hain. Es k jawabaat yeh hain:-Awl tou yeh k es aml k bary main jo riwayaat main un k bary main Mulla Ali Qaari fermaty hain:"Main kehta hon jis hadees ka bayan ho aur us per aml Siddique-e-Akbar رضی الله عنہ sey sabit ho tou yeh aml k liay kaafi hai, kyun k Hazoor صلی الله علیہ وسلم ney fermaya k, Tum per lazim hai meri sunnat aur mery SAHABA ki sunnat", tou jo aml SAHABA sey sabit ho us per aml kerny main koi harj nahi."(Al-Mozoaat-e-Akbari, Hadees:869)Lehaza Mulla Ali Qaari ney esko jaiz kaha. -Dosra yeh k islah-e-aamal k liay zaeef hadees per aml kerna sawab ki niyat sey ho tou yeh MUSTAHAB aml hai, han zaeef hadeeson ko Aqeedy k liay nahi lia jata, tamam Aaima es per mutafiq hain k islah-e-aamal k liay jiss ney zaeef hadeeson per aml kia us k liay yeh jaiz hai, aur jis ney nahi kia us per koi gunah nahi. -Teesra yeh k Hadees k derjaat main sahi hadees k baad Hadith-e-Hassan ka derja baqi hai yahan tak k usko Zaeef kaha jai, Mufti Ahmed Yar Khan Naeemi رحمت الله علیہ fermaty hain: "Kisi hadees ka Sahi hona ager sabit nahi hua tou yeh lazim nahi k wo Zaeef hadees hai kyun k Sahi Hadees k baad Hassan ka derja baaqi hai". Aur Angoothy choomney k es aml ko mutlaqan yeh kehna k Hadees-e-zaeef main hai sahi nahi, kyun k Muhadiseen ney es aml ko jahan bayan kia hai wahan "لا یصح لم یثبت ka lafz use kia hai, jis sey muraad Hassan bhi ho sakta hai, eska proof dosry maslak ki kitabon sey sabit hai: Gheir Muqalid Muhammad Shams-ul-Haq Azeem Abadi likhty hain:-"Nafi saboot hadees sey eska zaeef hona sabit nahi hota, kyun k ahtamal hai k saboot sey sehat murad ho(yani yeh hadees sehat ko nahi pohanchti) tou es sey Hassan honey ki nafi nahi hoti.(Risala Ghani-tul Laal Maee, Ma Tibrani, V:2, Pg:58) -Deobandi Sheikh-ul-hadees Taqqi-ud-deen sahab apni kitaab main likhty hain:"Jub kisi hadees k bary main "لا یصح لم یثبت" kaha jai tou lazim nahi k wo hadees moozu hai ya zaeef hai, Mulla Ali Qaari رحمت الله علیہ fermaty han k aam saboot sey hadees ka moozu hona lazim nahi aata. Tou jub bhi "لا یصح لم یثبت" istimal ho lazmi nahi k wo hadees zaeef hai, mumkin hai k wo hassan ho"(Fun Isma-ar-rijaal, Page:76) pehly tou yeh jaan lain k musalmano ka yeh aqeeda hai k AAQA kareem صلی اللہ علیہ وسلم noor hain, aur yeh aqeeda Quran sey sabit hai:-Beyshak tumhary paas ALLAH ki taraf sey aik NOOR aaya, aur aik rooshan kitaab. (Sura Madia,
Verse:15)Tafseer Ibn-e-Kaseer main es ayat ki tafseer main likha hua hai k es ayat main NOOR sey murad HAZOOR صلی اللہ علیہ وسلم hain.Tou jub yeh maan lia k AAQA kareem صلی اللہ علیہ وسلم noor hain tou yeh bhi jaan lain k noor hota he wo hai jis ka saya nahi hota, kyun k noor honey k liay zaroori hai k us ka saaya na ho. Yeh jo aap ney hadees bayan ki hai es ka reference yeh hai:(Al Mustadrak, V:8, Page:2988), yeh riwayat lumbi hai laikin sirf saey ka he zikr kia jai ja, es riwayat main hai k:"Main ney Hazoor صلی اللہ علیہ وسلم k saey ko jahanum main dekha", ab pehly kisi sey poocha jai k jahanum tou hai he andheri aur tareeki ka naam, tou es baat ko tou aql he accept nahi kerti k andhery main bhi kisi cheez ka saya nazer aa sakta hai, dosra yeh k riwayat main "ZILL'UN" ka word use kia gaya hai jis ki translation saya ki gai hai, yahan aik point sumjhiyay k jeisa k pehly bataya gaya k Quran sey sabit hai k AAQA kareem صلی اللہ علیہ وسلم noor hain, aur noor hota he wo hai jis ka saya nahi hota, tou jub bhi "ZILL'UN" ka word use kia jai ga yahan muraad saya nahi bal k zaat li jai gi, kyun k "ZILL'UN" ka aik meaning zaat bhi hota hai. Ab eska reference dia jata hai k Hazoor صلی اللہ علیہ وسلم ka saya nahi tha:-Hazrat Usman Ghani رحمت اللہ علیہ fermaty hain:"YA RASOOL ALLAH صلی اللہ علیہ وسلم ALLAH عزوجل ney zameen per aap ka saya nahi rukha, ta k koi insan apna qadam aap k saey per na rukh dey".(Tafseer-e-Madarik, V:2, Page:103)Yeh bhi jaan lain k saey sey related jtni bhi riwayaat hain un ki sanadoon per bhi ulma-e-karaam ko aetraaz hai, inki sanadain bhi sahi nahi hain, kisi bhi sahi hadees sey Huzoor صلی اللہ علیہ وسلم ka saya hona sabit hai. Tou ab yeh jaan lain k Huzoor صلی اللہ علیہ وسلم k liay saya sabit kerna Aap صلی اللہ علیہ وسلم k noor honey ka inkar hai, aur Aap صلی اللہ علیہ وسلم ka noor hona nus-e-Qurani sey sabit hai, aur kisi Quran ki ayat ka inkar KUFR hai, lehaza ab dekh lein sirf saey ko sabit kerna insan ko kahan sey kahan ley jata hai. Ahl-e-Sunnat ka yeh aqeeda hai k AAQA صلی اللہ علیہ وسلم noor bhi hain aur bashr bhi, Noor aur Bashr doono k bary main baari baari bataya jai ga:
Bashr: -AAQA kareem صلی اللہ علیہ وسلم ki bashariat ka zikr Quraan-e-Majeed main mojood hai:"Tum fermao zahir soorat-e-bashri main tou main tum jeisa hon". (Sura Kahaf, Verse:110)-Huzoor صلی اللہ علیہ وسلم ki bashariat ka mutlaqan inkar KUFR hai. Bal k es main shak kerna bhi KUFR hai , kyun k AAQA kareem صلی اللہ علیہ وسلم ki bashariat quran sey sabit hai, haan apney jesa bashr na kaha jai bal k syed-ul-bashr kaha jai.(Fatawa Razavia, V:14, Page:358) Noor: -AAQA kareem صلی اللہ علیہ وسلم ko esi terhan quran-e-majeed main bohat sey maqamaat per noor bhi kaha gaya hai:(1) Beyshak tumhary paas ALLAH ki taraf sey aik NOOR aaya, aur aik rooshan kitaab. (Sura Madia, Verse:15)(2) Chahtey hain k ALLAH ka NOOR apney mu sey bujha dein aur ALLAH na maaney ga magr apney NOOR ko poora kerna.(Sura Tauba, Verse:32). Mazeed yeh k Imam Bukhari-o-Muslim k ustad k ustad, Hazrat Jaberرضی الله عنہ sey riwayat kerty hain: Hazrat Jaber رضی الله عنہ ney AAQA kareem صلی اللہ علیہ وسلم sey poocha k ALLAH عزوجل ney sub sey pehly kis shey ko peida fermaya, Huzoor ney irshad fermaya, Aey Jaber! Wo tery NABI ka NOOR hai jissy ALLAH عزوجل ney peida fermaya.(Aljaz-al-Faqoodaman, Al Musanif Abdul Razzaq, 63) Aik aur riwayat main aata hai:"Jub Huzoor صلی اللہ علیہ وسلم peida huay tou her taraf NOOR hogaya".(Tafseer Ibn-e-Kaseer, V:4, Page:321) Qabr Per chader cherhana:Qabr per chadarain cherhana Ulama ki qabr ho tou jaiz hai aur moomin ki qabr ho tou manaa hai, aam admi ki qabr per chader cherhana beyfaida hai aur koi WALLI ho ya aalim es k azmat ki waja sey es per chader cherhana jaiz hai.Auliya ALLAH aur in k mazaraat ALLAH عزوجل ki nishaniyoon main sey hain aur ALLAH k deen ki nishaniyoon ki tazeem kerny ka hukm Quran-e-majeed main mojood hai.(Sura Al-Hajj, Verse:32)Es tazeem main koi qaid nahi hai , her zamany main jo bhi jaiz tazeek ki jai yeh jaiz hai, lehaza in ki qabron per phool aur chadarain dalna jaiz hai.
References:-"Ulama aur Auliya aur saleyheen ki qabron per imarat banana aur in per ghilaf kaprey aur imarat banana jaiz hai, jub k yeh maqsood ho k awam ki nigah main inki izzat ho aur loog inko haqeer na janain.(Tafseer Rohul Bayan, V:3, Page:510)Qabr Per Phool Dalna:qabr per phool dalna jaiz hai, ter phool main kyun k zindagi hoti hai lehaza jub tak yeh ter rehty hain tasbeeh-o-tehleel kerty rehty hain jis sey qabr waly ko sawab milta hai aur es k azaab main kami hoti hai. Eshe terhan jo qabr ki ziarat k liay aaty hain unhian khushboo bhi milti hai, tou her musalman ki qabr per phool dalna jaiz hai, ager murdey ko azab ho raha ho qabr main tou eski tasbeeh sey kum ho jai ga, eski daleel wo hadees hai jo Mashkaat shareef k babul Adaab-ul-Khala fasal awl main hai k aik baar AAQA kareem صلی اللہ علیہ وسلم ka 2 qabron per sey guzr hua, Aap صلی اللہ علیہ وسلم ney fermaya in dono maiyaton per azaab ho raha hai, in main sey aik peeshap k cheenton sey nahi bachta tha aur aik chughli kerta tha, phir Aap صلی اللہ علیہ وسلم ney aik tehni li aur in qabron per laga di, loogon sey poocha k aap ney aisa kyun kia, Aap صلی اللہ علیہ وسلم ney fermaya:"Jub tak yeh khushk na hon gey tab tak in k azab main kami rahy gi".(Sahi Bukhari, V:1, Page:611)(Sahi Muslim, V:1, Page:141) mujadid 100 saal main aik dafa aata hai, ab tak k mujadidon ki list yeh hai:
1st Century: -Hazrat Umer Bin Abdul Aziz رضی الله تعالی عنہ . -Imam-e-Aazam Abu Haneefa رضی الله تعالی عنہ . 2nd Century: -Imam Hassan Basri رضی الله تعالی عنہ . -Imam Muhammad bin Hassan Shaibani رضی الله تعالی عنہ . -Imam Maalik bin Anas رضی الله تعالی عنہ . -Imam Abdullah bin Idrees Shafi'i رضی الله تعالی عنہ 3rd Century: -Imam Abul Hassan bin Umar -Imam Ahmad bin Hambal 4th Century: -Imam Tahtaawi -Imam Isma'eel bin Hammaad Ja'fari -Imam Abu Jaafar bin Jareer Tibri -Imam Abu Haatim Raazi 5th Century: -Imam Abu Naeem Isfahani رضی الله تعالی عنہ -Imam Abul Hussain Ahmad bin Muhammad Abi Bakr-il-Qaadir رضی الله تعالی عنہ -Imam Hussain bin Raaghib رضی الله تعالی عنہ -Imam Muhammad bin Muhammad Ghazzali رضی الله تعالی عنہ 6th Century -Imam Abul Fadhl Umar Raazi رضی الله تعالی عنہ -Allamah Imam Umar Nasfi رضی الله تعالی عنہ -Imam Qaazi Fakhrud'Deen Hassan Mansoor رضی الله تعالی عنہ -Imam Abu Muhammad Hussain bin Mas'ood Fara'a رضی الله تعالی عنہ 7th Century: -Allamah Imam Abul Fadhl Jamaaluddeen Muhammad bin Afriqi Misri رضی الله تعالی عنہ -Imam Sheikh Shahbuddeen Suharwardi رضی الله تعالی عنہ -Kwaja Muhi'yuddeen Chishti Ajmeri رضی الله تعالی عنہ -Imam Abul Hassan Uz'zuddeen Ali bin Muhammad Ibn Atheer رضی الله تعالی عنہ -Imam Sheikh Akbar Muhi'yuddeen Muhammad ibn Arabi رضی الله تعالی عنہ 8th Century : -Imam Taaj'uddeen bin Ata'ullah Sikandari رضی الله تعالی عنہ -Kwaja Nizaamuddeen Awliyah Mahboob-e-Ilahi رضی الله تعالی عنہ -Imam Umar bin Mas'ood Taftazaani رضی الله تعالی عنہ 9th Century : -Imam Hafiz Jallaluddeen Abu Bakr Abdur Rahmaan Suyuti رضی الله تعالی عنہ -Imam Nooruddeen bin Ahmad Misri رضی الله تعالی عنہ -Imam Muhammad bin Yusuf Karmani رضی الله تعالی عنہ -Imam Shamsuddeen Abul Kheyr Muhammad bin Abdur Rahmaan Sakhawi رضی الله تعالی عنہ -Allamah Imam Sayed Shareef Ali bin Muhammad Jarmaani رضی الله تعالی عنہ 10th CENTURY : -Imam Shahabuddeen Abu Bakr Ahmad bin Muhammad Khatib Qistalaani رضی الله تعالی عنہ -Imam Muhammad Sharbini رضی الله تعالی عنہ -Allamah Sheikh Muhammad Taahir Muhaddith رضی الله تعالی عنہ 11th century -Imam Ali bin Sultaan Qaari رضی الله تعالی عنہ -Imam Sheikh Ahmad Sarhindi Mujaddid-e-Alf Thaani رضی الله تعالی عنہ -Sultaanul Arifeen Imam Muhammad Baahu رضی الله تعالی عنہ 12th Century: -Allamah Mawlana Imam Abul Hassan Muhammad bin Abdul Haadi Sindhi رضی الله تعالی عنہ -Imam Abdul Ghani Taablisi رضی الله تعالی عنہ -Sheikh Ahmad Mulla Jeewan رضی الله تعالی عنہ 13th Century: -Imam Abdul Ali Luckhnowi رضی الله تعالی عنہ -Imam Sheikh Ahmad Saadi Maaliki رضی الله تعالی عنہ -Allama Imam Ahmad bin Ismaeel Tahtaawi رضی الله تعالی عنہ -Allama Shah Abdul Azeez Muhaddith-e-Delhwi رضی الله تعالی عنہ 14TH CENTURY: Imam Ahl-e-Sunnat ALA Hazrat Shah Ahmed Raza Khan رضی الله تعالی عنہ جزاك الله خيرا Ilm-e-Gheib:Defination:Ghieb wo chupi hui cheez hai jin ko insan na tou naak kaan aankh waghera, hawaas sey mehsoos ker sakta hai aur na he aisi baat jo khud ba khud he aql main aajai. Lehaza Punjab waly k liay Bumbai ilm-e-gheib nahi, kyun k ya tou us sey es k bary main suna hoga ya es city ko dekha ho ga, eshe terhan khaney ka zaiqa bhi ilm-e-gheib nahi kyun k weisy yeh dikhta nahi laikin hum esko mehsoos ker sakty hain. Tou jinaat, farishtey aur jannat, dozakh humary liay ilm-e-gheib hai, kyun k na he inhain hawas sey maloom ker sakty hain aur nahe binna daleel aql sey.
Types:Ilm-e-Gheib 2 types ka hota hai, aik type yeh hai jisko hum dalail sey maloom ker sakty hain, jeisy jaanat aur jahanum ka hona, yeh aisa ilm hai jis ko humain Qurani aayaat aur Ahadees perh ker dalail k zariyay Hasil hota hai. Dosri type ilm-e-gheib ki yeh hai jo daleelon sey maloom na ho saky, jeisy moat kub aai gi, qayamt kub aaigi, maa k pait main lerka hai ya lerki, neik hai ya badbakht waghera. Es dosri type ko ALLAH عزوجل ney quran-e-paak main define kia:"Gheib Ka janany wala tou apny Gheib ko kisi per musalat nahi kerta, siwai apny pasandeeda RASOOLON k".(Sura Al-Jin, Verse:26-27)Es ayat sey sabit hua k yeh dosri type ka ilm-e-Gheib kisi ko bhi atta nahi ho sakta, siwai us k jis ko ALLAH عزوجل apney karam sey atta ker dey. Ilm-e-Gheib k Characterristics:Anbiya Sey Related:-ALLAH عزوجل k batai begheir koi aik harf bhi nahi jaan sakta.-Huzoor صلی اللہ علیہ وسلم aur deegar anbiya-e-karaam ko Rub عزوجل ney baaz cheezon ka ilm-e-gheib atta kia.(Es point ko aagy chal ker References k sath proove kia jai ga)-AAQA kareem صلی اللہ علیہ وسلم ka ilm saari khalqat sey ziada hai.Yeh teen batain Zarooriat-e-deen main sey hain, inka inkar kerna KUFR hai Auliya Sey Related:-Auliya ALLAH ko bhi anbiya-e-karaam k wastey sey kuch ilm-e-gheib atta hota hai.Jo Auliya k ilm-e-gheib ka munkir hai wo gumrah-o-bad'deen hai. Ilm-e-Gheib Proof From References: -"Aur ALLAH عزوجل ney Adam ko tamaam ashiya k naam sikhai phir sub ashiya MALAIKA per pesh keen".(Sura Baqara, Verse:31)Es ayat ki tafseer Rohul Bayan main hai:"Aur Adam علیہ السلام ko cheezon k halaat sikhai aur jo kuch in main deeni aur dunyawi nafah hai wo batai aur inko farishton k naam inki aulaad aur heiwanaat aur jamadaat k naam batai aur her cheez ka banana bataya, tamaam shehron parindon aur darakhtoon k naam jo ho chuka aur jo kuch hoga in k naam sikhai, jo qayamat tak peida hon gey in k naam sikhai, aur Adam علیہ السلام ko 7 lakh zabanain sikhai gaeen. Lehaza ouper batai gai tafseer sey sabit hua k ALLAH عزوجل Anbiya-e-karaam ko apny karam sey ilm-e-gheib atta kerny per qaadir hai. Ab jo main topic hai us k references diay jaty hain: Ilm-e-Gheib-e-MUSTAFA صلی اللہ علیہ وسلم: Quranic References:-"Wo kon hai jo es k yahan shifa'at kary, begheir es k hukm k janta hai, jo kuch in k aagey hai aur jo kuch in k peechy hai".(Sura Baqra, Verse:255)Es ayat ki tafseer Rohul Bayan main es terhan sey hai:"Hazoor صلی اللہ علیہ وسلم makhlooq sey pehly k halaat janty hain, ALLAH عزوجل k makhlooq peida kerny k halaat aur in k baad k halaat bhi janty hain.(Tafseer Rohul Bayan, V:1, Page:43) -"Aur ALLAH ki yeh shan nahi hai k aey aam logo tum ko gheib ka ilm dey, han ALLAH chun leita hai apny Rasoolon main sey jis ko chahy".(Sura Al-Imran, Ayat:179) -"Tou apny gheib per kisi ko musalat nahi kerta, siwai apny pasandeeda Rasoolon k".(Sura Jin, Verse:26) Ahadees-e-Mubarika: -"Hazrat Moosa علیہ السلام choonti k qadmo ki awaaz raat k andhery main 10 fersakh k fasley sey sunty they. Jub Hazrat Moosa علیہ السلام k ilm ka yeh maqaam tha tou AAQA kareem صلی اللہ علیہ وسلم k ilm ka kya maqaam hoga kyun k aap tou Nabiyoon k Serdar hain".(Musnad Imam Ahmed Bin Hunbal, V:1, Page:290) -"Aik shaks ney kaha, Aey ALLAH k Nabi صلی اللہ علیہ وسلم mera baap kon hai? tou aap صلی اللہ علیہ وسلم ney ferma dia k tera baap falaan hai, phir yeh ayat-e-kareema nazil hui k Nabi sey aisi batain na poocha karo k tumhary aagey bayan ker di jaian aur tumhain bura laggy".(Sahi Bukhari, V:2, Page:1083) -"Aap صلی اللہ علیہ وسلم sey aisi cheezon k bary main poocha gaya jinhain aap ney napasand fermaya, jub baar baar sawal hua tou aap صلی اللہ علیہ وسلم naraz ho gai aur logo sey fermaya tum mujh sey jis cheez k bary main chahty ho sawal karo, aik shaks ney kaha bera baap kon hai, aap صلی اللہ علیہ وسلم ney eski baat ka jawab dey dia, phir aik dosra shaks khara hua es ney bhi yehi sawal kia, AAQA kareem صلی اللہ علیہ وسلم ney uska bhi jawab dey dia. Jub Hazrat Umer رضی الله عنہ ney Aap صلی اللہ علیہ وسلم k muqadus chehrey per narazgi dekhi tou fermaya, Ya Rasool ALLAH, hum ALLAH ki bargah main TAUBA kerty hain".(Sahi Bukhari, V:1, Page:19) -"Tum mujh sey jiss cheez k mutaliq sawal karo gey main tumhain es cheez k mutaliq bayan karoon ga".(Musnad Imam Ahmed Bin Hunbal, V:3, Page:177) -"Huzoor صلی اللہ علیہ وسلم ney aik jaga qayam fermaya aur humain qannatiyon aur jahanamiyon ki khabr di, yahan tak k jannati apni manzilon main pohanch gai aur jahanami apni".(Sahi Bukhari, V:1, Page:453) -Hazoor صلی اللہ علیہ وسلم ney fermaya:"Main aik aisi bakri ko dekhta hon jissy es k maalik ki ijazat k begheir zibah kia gaya".(Al-Wafa, V:1, Page:314) -"Hazoor صلی اللہ علیہ وسلم ney fermaya k tumhary paas ahl-e-jannat ka aik shaqs aaraha hai, tou Hazrat Abu Bakr رضی الله عنہ aai aur salam ker k beith gai".(Al-Mustadrak, V:3, Page:73) -"Aik mertaba Hazrat Talha رضی الله عنہ AAQA kareem صلی اللہ علیہ وسلم k paas sey guzrey tou Huzoor صلی اللہ علیہ وسلم ney fermaya, SHAHEED zameen per chal raha hai".(Sanan Ibn-e-Maaja, V:1, Page:46) Lehaza in tamaam references sey SABIT hua k AAQA kareem صلی اللہ علیہ وسلم ko ALLAH عزوجل ney apny atta kerda ilm-e-gheib sey nawaza. جزاك الله خيرا |