Taqleed-e-Mujtahid Ki Asal Haqeeqat

Bismillahir Rahmanir Raheem (Edited: 23-11-2014)

Ummat-e-Muhammadiyah ki Ek Kaseer Te’daad A’imma-e-Araba’h (Imaam Abu Hanifa, Imaam Maalik, Imaam Shaafa’i aur Imaam Ahmed bin Hanbal rahmatullahi alaihim) ki taraf Mansoob Mazaaheb/Masaalik (School of Thought) ki Taqleed/Ittiba’/Pairvi/Ita’at per Sadiyo’n se Jama’ hain. Yaha’n tak ke bade bade Muhaddiseen ne In A’immah ke aagey apna Sar Kham kar diya aur Inke Mazaheb ke Pairokaar (Mutabbihar Aalim Ya Mujtahid Fil Mazhab) ban gaye.

Lekin Aaj ke daur ke Kuch Log Jo 2-4 Ahadees kya parh lete hain ke Khud ko In A’imma-e-Arba’h ke Baraabar ka MUJTAHID samajhne lagte hain balke Yaha’n tak ke jin ko Parhna Likhna bhi Nahi aata hai wo bhi Khud ko MUJTAHID samajh baithte hain aur apne Ulema’ ki Tehqeeq ko Apni Khud ki Tehqeeq samajh kar In A’immah ke Mazaheb ki Taqleed ko GUMRAAHI bataate hain aur Taqleed ki Asal Haqeeqat ke bajaaye Alfaaz ke Kheil Kheilte hue TAQLEED ko BID’AT aur
SHIRK tak Saabit karne ki Koshish karte hain.

Humne Is Article me Kayi Pehlu’o (Topics) per wizaahat ki hai Taa ke Parhne waala Jab Isko mukammal Parh lega to Wo Taqleed ki Shara’i Haisiyat aur Iski Asal Haqeeqat ko Achhi tarah se Samajh le aur Is Masla’h per Usko Koi Ishkaal Baaqi na rahe. In sha’ Allahu Ta’ala.

IKHTILAFAAT-E-UMMAT AUR ISKE DARJAAT WA AHKAAMAAT:

Deen-e-Islam Kayi Khoobiyo’n ka Majmua’h hai. Aur Isme se Ek badi Khoobi Ye hai ke Is ke AHKAAMAAT me Darjah bandi maujood hai. Jis ki wajah se Ek Musalman ka us per amal karna Aasaan hota hai.

Maslan: Darjah FARZ me ZAKAAT hai, Darjah WUJOOB me Sadqah Fitr wa Qurbani hai aur Darjah NAFL wa ISTEHBAAB me Nafli Sadqaat hain. Aur Har ek ka Hukm Ek doosre se mukhtalif hai. Isi tarah Ke darjaat Namaaz, Rozah wagherah me bhi maujood hain.

Bilkul Inhi ki tarah Baahmi Ikhtilaaf ke Darjaat bhi 3 Qism ke hain aur Har ek ka Hukm bhi Juda-Juda hai.

PEHLA DARJAH: (Islaam aur Kufr ka Ikhtilaaf)
Tamaam Aqaa’id-e-Zarooriyah Jo Rasoolullah (sallallahu alaihi wa sallam) se itne TAWATUR se saabit hain ke Ulema’ to Ulema’, Aam Insaan bhi Inko Jaante hain balke Musalmano me basne waale KAFIR bhi Jaante hain ke Musalman Ek Allah per Eimaan rakhte hain, Allah ki QUDRAT ko maante hain Qur’an ko Aakhri Kitab aur Rasoolullah (sallallahu alaihi wa sallam) ko Aakhri Nabi maante hain wagherah. Aise Aqaa’id ko ZAROORIYAT-E-DEEN kaha Jaata hai aur In sab ka maanna Eimaan (Islam) hai aur In me se Kisi Ek ka bhi Inkaar karna KUFR hai.

HUKM: Is darjah ka Hukm ye hai ke Ye Ikhtilaaf Mazmoom hai. Deen-e-Islam ko Chhor kar Kisi aur Mazhab ko Ikhtiyaar karne waala Gumraah aur JAHANNAMI hai. Jaise Qadyani (Ahmedi), Shia’ Raafzi, Yahoodi, Nusrani, Hindu, Sikh wagherah.

DOOSRA DARJAH: (Sunnat aur Bid’at ka Ikhtilaaf)
Aur Ye Daaira-e-Islam me daakhil hone ke ba’d Ba’z Aqaa’id me hua hai Jiski Peish Goi Rasoolullah (sallallahu alaihi wa sallam) ne Khud Farmaayi thi ke, Meri Ummat me 73 Firqay honge Inme se 1 Firqah NAAJI (Najaat paane wala) hoga aur 72 Dozakhi honge aur Najaat Paane waale Firqah ki Pehchan ye batayi ke Mere aur Mere As’haab (raziallahu ta’ala anhum) ke Raaste per chalne waale. Is Ikhtilaf me Hum Khud ko Ahl-e-Sunnat Wal Jama’t aur Mukhalif ko Ahl-e-Bid’at kehte hain.
Albattah Hum Unki TAKFEER Nahi karte Kyonke Ye Aqaa’id Zarooriyaat-e-Deen me se Nahi hote balke ZAROORIYAT AHL-E-SUNNAT
me se hain Jaise ke Hayatun Nabi (sallallahu alaihi wa sallam) ka Aqeedah, Auliya-e-Allah ki Karamatei’n, wagherah.

HUKM: Is darjah ka Ikhtilaaf bhi Mazmoom hai Kyonke Ahl-e-Bid’at ke liye bhi JAHANNAM ki Wa’eed sunaayi gayi hai. Jaisa ke Qadriyah, Jabriyah, Mu’tazilah wagherah.

TEESRA DARJAH: (Ijtihadi Ikhtilaaf)
Teesra Ikhtilaaf Ahl-e-Sunnat ke Ulema’ ke darmyan Ijtihadiyah Masaa’il me hua hai. Ya’ni Ahl-e-Sunnat ke Ek Mujtahid ki Raa’i Ek ho Jab ke doosre Mujtahid ki Raa’i bilkul Iske Khilaf ho. Ye Bunyadi Ikhtilaaf nahi hota balke Isko Fro’i Ikhtilaf kaha jata hai.

Maslan: Ek Shakhs Baitullah ki taraf Munh kar ke Namaz parh raha hai aur Doosra Shakhs Baitul Maqdis ki taraf to Ye BUNYADI IKHTILAF hai. Lekin Chaar Aadmi Baitullah ki Chaaro’n taraf me Namaz parh rahe hain to Ye JIHAT (Direction) ka Ikhtilaaf hai. Jihat ke Ikhtilaaf ke Ba-Wajood Chaaro’n ki Namaz ho Jaayegi Kyonke Chaaro’n ne bhi Baitullah ki taraf Munh kiya hua hai.

HUKM: Ye Ikhtilaf Mehmood hai Kyonke Is Ikhtilaf me Ghalti karne waalo’n ko Jahannam ki Wa’eed Nahi balke 1 AJAR ka wa’da hai. Jaise Hanafi, Shafa’i, Hanbali aur Maalikiyah ke darmyaan Ikhtilaaf.

(II):.. IJTIHAADI IKHTILAAF HAQQ WA BAATIL KA MI’YAAR NAHI:

◆ Hazrat Amr bin Al-Aas (raziallahu ta’ala anhu) farmaate hain ke: “Jab Haakim Ijtihad se faislah karey aur Saheeh faislah par Pohanch Jaaye to Usko 2 Ajar milte hain aur Agar Haakim Ijtihaad se Faislah Karey aur Khata’ (Ghalti) ho Jaaye to 1 Ajar ka MUSTAHIQ hai.” [Sahih Bukhari, Kitaab: Al-I’tisaam Bil-Kitabi Was Sunnati; Sahih Muslim, Kitaab: Al-Aqziyah]

ﻋَﻦْ ﻋَﻤْﺮِﻭ ﺑْﻦِ ﺍﻟْﻌَﺎﺹِ ، ﺃَﻧَّﻪُ ﺳَﻤِﻊَ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ، ﻳَﻘُﻮﻝُ : ” ﺇِﺫَﺍ ﺣَﻜَﻢَ ﺍﻟْﺤَﺎﻛِﻢُ ﻓَﺎﺟْﺘَﻬَﺪَ ، ﺛُﻢَّ ﺃَﺻَﺎﺏَ ﻓَﻠَﻪُ ﺃَﺟْﺮَﺍﻥِ ، ﻭَﺇِﺫَﺍ ﺣَﻜَﻢَ ﻓَﺎﺟْﺘَﻬَﺪَ ، ﺛُﻢَّ ﺃَﺧْﻄَﺄَ ﻓَﻠَﻪُ ﺃَﺟْﺮٌ ”

Is Hadees se ma’loom hua ke MUJTAHID Ma’soom to Nahi hota Kyonke Ijtihad me Khata’ ka Ahtemaal (Possibility) bhi hai, Magar Wo Mat’oon bhi Nahi hota ke Us par Zubaan Ta’n Daraaz ki Jaaye balke MUJTAHID ke liye har Haal me AJAR maujood hai. Aur Ghalti karne per bhi 1 AJAR milna Is baat ki Daleel hai ke Ye Ikhtilaaf Haqq wa Baatil ka Mi’yaar nahi hai balke Har Mujtahid Mehmood hai, Haqq per hai aur Jannat ke Qaflah ka Sardaar hai.

Jis ko Allah ta’ala Ajar de raha hai, Us par Ta’n Karne waala Apna hi NUQSAN karta hai. Aur Jo Is Ikhtilaaf ko Haqq wa Baatil ka Mi’yaar banaata hai wo Yaqeenan Rasoolullah (sallallaahu alaihi wa sallam) ka Mukhaalif hai.

◆ Imaam Nawawi Ash-Shaafa’i (rahimahullah) is Hadees ke tehat farmaate hain:

ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ : ﺃﺟﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺣﺎﻛﻢ ﻋﺎﻟﻢ ﺃﻫﻞ ﻟﻠﺤﻜﻢ ، ﻓﺈﻥ ﺃﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ ، ﺃﺟﺮ ﺑﺎﺟﺘﻬﺎﺩﻩ ، ﻭﺃﺟﺮ ﺑﺈﺻﺎﺑﺘﻪ ، ﻭﺇﻥ ﺃﺧﻄﺄ ﻓﻠﻪ ﺃﺟﺮ ﺑﺎﺟﺘﻬﺎﺩﻩ …….. ﻓﺄﻣﺎ ﻣﻦ ﻟﻴﺲ ﺑﺄﻫﻞ ﻟﻠﺤﻜﻢ ﻓﻼ ﻳﺤﻞ ﻟﻪ ﺍﻟﺤﻜﻢ ، ﻓﺈﻥ ﺣﻜﻢ ﻓﻼ ﺃﺟﺮ ﻟﻪ ﺑﻞ ﻫﻮ ﺁﺛﻢ ، ﻭﻻ ﻳﻨﻔﺬ ﺣﻜﻤﻪ ، ﺳﻮﺍﺀ ﻭﺍﻓﻖ ﺍﻟﺤﻖ ﺃﻡ ﻻ ، ﻷﻥ ﺇﺻﺎﺑﺘﻪ ﺍﺗﻔﺎﻗﻴﺔ ﻟﻴﺴﺖ ﺻﺎﺩﺭﺓ ﻋﻦ ﺃﺻﻞ ﺷﺮﻋﻲ ﻓﻬﻮ ﻋﺎﺹ ﻓﻲ ﺟﻤﻴﻊ ﺃﺣﻜﺎﻣﻪ، ﺳﻮﺍﺀ ﻭﺍﻓﻖ ﺍﻟﺼﻮﺍﺏ ﺃﻡ ﻻ، ﻭﻫﻲ ﻣﺮﺩﻭﺩﺓ ﻛﻠﻬﺎ، ﻭﻻ ﻳﻌﺬﺭ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ .

Ulema’ ne farmaaya: “Musalmāno ka Ijma’ (Ittifaq) hai ke………… Mujtahid har Ijtihad me Ajar paata hai. Agar us ka Ijtihād durust nikla to 2 Ajar ka Mustahiq hai, 1 Ajar Ijtihād ka doosra Isbaat (Ya’ni Sahih baat paane) ka aur Ijtihad Khata’ (Ghalat) nikla to bhi 1 Ajar Ijtihād ka milega.
Haan, Jo Na-Ahal hai usko Ijtihād se Hukm karna kisi haal me Jayez nahi balke Wo Gunahgaar hai. Us ka
Hukm Naafiz bhi nahi hoga agarchah us ka Hukm Haqq ke muwaafaq ho ya Mukhaalif, kyonke Us ka Haqq ko paa lena mehaz Ittefaqi hai. Kisi asal Shara’i par Mabni nahi. Pas wo tamaam Ahkaam me Gunahgaar hai Haqq ke muwaafaq ho ya mukhaalif aur us ke nikaale hue tamaam Ahkaam Mardood (rejected) hain. Uska koi uzr Shari’an Maqbool Nahi.” [Sharah Sahih Muslim, Jild: 2/ Safhah: 76]

Ahaadees bhi mulaahizah farmaayei’n..

◆ Jundab bin Abdullah (raziallahu ta’ala anhu) se rivaayat hai ke, Rasoolullah (sallallahu alaihi wa sallam) ne farmaya: “Jis Shakhs ne Qur’an me (Baghair Ilm ke) Apni Raa’i chalaayi aur Sahih baat Pa li bhi to bhi Usne GHALTI ki.” [Jaami’ Tirmizi, Kitaab: Tafseer Al-Qur’an; Sunan Abu Dawood, Kitaab: Al-Ilm; Musnad Abu Ya’la]

ﻋَﻦْ ﺟُﻨْﺪَﺏِ ﺑْﻦِ ﻋَﺒْﺪِ ﺍﻟﻠَّﻪِ ، ﻗَﺎﻝَ : ﻗَﺎﻝَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ : ” ﻣَﻦْ ﻗَﺎﻝَ ﻓِﻲ ﺍﻟْﻘُﺮْﺁﻥِ ﺑِﺮَﺃْﻳِﻪِ ﻓَﺄَﺻَﺎﺏَ ﻓَﻘَﺪْ ﺃَﺧْﻄَﺄَ ”

◆ Ibn Abbas (raziallahu ta’ala anhu) farmaate hain ke, Nabi (sallallaahu alaihi wa sallam) ne farmaaya: “……….. Jis Shakhs ne Qur’an me (Baghair Ilm ke) apni Raa’i chalaayi Wo Apna Thikaana JAHANNUM me bana le.” [Jaami Tirmizi, Kitaab: Tafseer Al-Qur’an]

ﻭَﻣَﻦْ ﻗَﺎﻝَ ﻓِﻲ ﺍﻟْﻘُﺮْﺁﻥِ ﺑِﺮَﺃْﻳِﻪِ ﻓَﻠْﻴَﺘَﺒَﻮَّﺃْ ﻣَﻘْﻌَﺪَﻩُ ﻣِﻦَ ﺍﻟﻨَّﺎﺭِ

Lafz Baghair Ilm ( ﺑِﻐَﻴْﺮِ ﻋِﻠْﻢٍ ) ki siraahat is Hadees me maujood hai.

◆ Ibn Abbas (raziallahu ta’ala anhu) farmaate hain ke, Rasoolullah (sallallaahu alaihi wa sallam) ne farmaaya: “Jo Shakhs baghair Ilm ke Qur’an me Kalaam kare, Wo Apna Thikaana JAHANNUM me bana le.” [Jaami’ Tirmizi, Kitaab: Tafseer Al-Qur’an]

ﻋَﻦِ ﺍﺑْﻦِ ﻋَﺒَّﺎﺱٍ ﺭَﺿِﻲَ ﺍﻟﻠَّﻪُ ﻋَﻨْﻬُﻤَﺎ ، ﻗَﺎﻝَ : ﻗَﺎﻝَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ : ” ﻣَﻦْ ﻗَﺎﻝَ ﻓِﻲ ﺍﻟْﻘُﺮْﺁﻥِ ﺑِﻐَﻴْﺮِ ﻋِﻠْﻢٍ ﻓَﻠْﻴَﺘَﺒَﻮَّﺃْ ﻣَﻘْﻌَﺪَﻩُ ﻣِﻦَ ﺍﻟﻨَّﺎﺭِ ”

◆ Amr bin Al-Aas (raziallahu anhu) se rivaayat hai ke Rasoolullah (sallallahu alaihi wa sallam) ne farmaaya: “Allah Ta’ala Ilm ko is tarah nahi uthaayega ke Usey Logo’n (ke Dilo’n) se Kheench le balke Ulema’ ke Uth Jaane (Ya’ni Wafaat) se Ilm Uth Jaayega Yaha’n tak ke Jab Koi Aalim nahi rahega to Log Jahilo’n ko Sardaar bana lenge. Chunancha Unse (Masaa’il) pooche Jaayenge to wo Baghair Ilm ke Fatwa denge, Khud bhi Gumrah honge aur Logo’n ko bhi Gumrah karenge.” [Sahih Al-Bukhaari, Kitaab: Al-Ilm, Baab: Kaifa Yuqbazul Ilm]

ﻋَﻦْ ﻋَﺒْﺪِ ﺍﻟﻠَّﻪِ ﺑْﻦِ ﻋَﻤْﺮِﻭ ﺑْﻦِ ﺍﻟْﻌَﺎﺹِ ، ﻗَﺎﻝَ : ﺳَﻤِﻌْﺖُ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ، ﻳَﻘُﻮﻝُ : ” ﺇِﻥَّ ﺍﻟﻠَّﻪَ ﻟَﺎ ﻳَﻘْﺒِﺾُ ﺍﻟْﻌِﻠْﻢَ ﺍﻧْﺘِﺰَﺍﻋًﺎ ﻳَﻨْﺘَﺰِﻋُﻪُ ﻣِﻦَ ﺍﻟْﻌِﺒَﺎﺩِ ، ﻭَﻟَﻜِﻦْ ﻳَﻘْﺒِﺾُ ﺍﻟْﻌِﻠْﻢَ ﺑِﻘَﺒْﺾِ ﺍﻟْﻌُﻠَﻤَﺎﺀِ ، ﺣَﺘَّﻰ ﺇِﺫَﺍ ﻟَﻢْ ﻳُﺒْﻖِ ﻋَﺎﻟِﻤًﺎ ﺍﺗَّﺨَﺬَ ﺍﻟﻨَّﺎﺱُ ﺭُﺀُﻭﺳًﺎ ﺟُﻬَّﺎﻟًﺎ ، ﻓَﺴُﺌِﻠُﻮﺍ ﻓَﺄَﻓْﺘَﻮْﺍ ﺑِﻐَﻴْﺮِ ﻋِﻠْﻢٍ ﻓَﻀَﻠُّﻮﺍ ﻭَﺃَﺿَﻠُّﻮﺍ ”

◆ Abu Hurayrah (raziallahu ta’ala anhu) farmaate hain ke, Rasoolullah (sallallahu alaihi wa sallam) ne farmaaya: “Jis Shakhs ne Baghair Ilm ke (Ghalat) Fatwa diya to Us per amal karne waale ka Gunah bhi Fatwa dene waale per hoga.” [Sunan Abu Dawood, Kitaab: Al-Ilm, Baab: At-Tawaqqa Fil Futya]

ﺃَﺑَﺎ ﻫُﺮَﻳْﺮَﺓَ ، ﻳَﻘُﻮﻝُ : ﻗَﺎﻝَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ : ” ﻣَﻦْ ﺃُﻓْﺘِﻲَ ﺑِﻐَﻴْﺮِ ﻋِﻠْﻢٍ ﻛَﺎﻥَ ﺇِﺛْﻤُﻪُ ﻋَﻠَﻰ ﻣَﻦْ ﺃَﻓْﺘَﺎﻩُ ”

SAHABA (raziallahu anhum) KE DARMYAN IJTIHAADI IKHTILAAF KI EK MISAAL:
Hazrat Abdullah bin Umar (raziallahu ta’ala anhu) ki rivaayat me hai ke, Rasoolullah (sallallahu alaihi wa sallam) ne Sahaba-e-Kiraam (raziallahu ta’ala anhum) ki Ek Jama’t ko BANU QURAIZAH ki taraf bheja aur Badi TAAKEED se farmaya: “Hargiz Koi Shakhs Asar ki Namaz na parhe magar BANU QURAIZAH pohanch kar.”
Lekin Jab Asar ka aakhri Waqt aa gaya to Ba’z Sahaba (raziallahu ta’ala anhum) ne Raaste me Namaz parh li aur ba’z ne Qaza’ kar ke BANU QURAIZAH me Ja kar parhi. Rasoolullah (sallallahu alaihi wa sallam) ne Kisi par Aitraaz na Kiya. [Sahih Al-Bukhaari]

ﻋَﻦْ ﺍﺑْﻦِ ﻋُﻤَﺮَ ﺭَﺿِﻲَ ﺍﻟﻠَّﻪُ ﻋَﻨْﻬُﻤَﺎ , ﻗَﺎﻝَ : ﻗَﺎﻝَ ﺍﻟﻨَّﺒِﻲُّ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻳَﻮْﻡَ ﺍﻟْﺄَﺣْﺰَﺍﺏِ : ” ﻟَﺎ ﻳُﺼَﻠِّﻴَﻦَّ ﺃَﺣَﺪٌ ﺍﻟْﻌَﺼْﺮَ ﺇِﻟَّﺎ ﻓِﻲ ﺑَﻨِﻲ ﻗُﺮَﻳْﻈَﺔَ ” , ﻓَﺄَﺩْﺭَﻙَ ﺑَﻌْﻀُﻬُﻢُ ﺍﻟْﻌَﺼْﺮَ ﻓِﻲ ﺍﻟﻄَّﺮِﻳﻖِ , ﻓَﻘَﺎﻝَ ﺑَﻌْﻀُﻬُﻢْ : ﻟَﺎ ﻧُﺼَﻠِّﻲ ﺣَﺘَّﻰ ﻧَﺄْﺗِﻴَﻬَﺎ , ﻭَﻗَﺎﻝَ ﺑَﻌْﻀُﻬُﻢْ : ﺑَﻞْ ﻧُﺼَﻠِّﻲ ﻟَﻢْ ﻳُﺮِﺩْ ﻣِﻨَّﺎ ﺫَﻟِﻚَ , ﻓَﺬُﻛِﺮَ ﺫَﻟِﻚَ ﻟِﻠﻨَّﺒِﻲِّ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻓَﻠَﻢْ ﻳُﻌَﻨِّﻒْ ﻭَﺍﺣِﺪًﺍ ﻣِﻨْﻬُﻢْ .

Ba-zaahir Yahan Qur’an wa Hadees me Ta’ruz ho gaya tha. Qur’an kehta hai ke, “Bila-raib Namaz Farz hai Mu’mineen par Jis ka waqt muqarrar hai.” [Surah An-Nisa’:103]

Ek Fareeq ne socha ke Namaaz ka waqt isiliye Muqarrar hai ke Namaz waqt ke andar parhi Jaaye. Isliye Unhoney Qur’an ke is Qaa’idah par amal karte hue Namaaz waqt ke andar parhi aur Hadees me Taaweel kar li ke Rasoolullah (sallallahu alaihi wa sallam) ka Maqsad Namaz Qaza’ karwaana Hargiz Na tha balke maqsad tha ke Itni Jaldi karo ke Asar ke waqt me hi BANU QURAIZAH pohanch Jaao. Doosre Fareeq ne Qur’an ki Aayat me Taaweel ki ke Ye Qur’ani Usool to bar-Haqq hai magar Aaj ki Namaaz ko Rasoolullah (sallallahu alaihi wa sallam) ne is se Mustashnaa (alag) farma diya hai.

Ab Dekhye! Rasool (sallallahu alaihi wa sallam) ne Sahaba (raziallahu ta’ala anhum) ke is Ijtihad par Na to Ye kaha ke Mere Sahaba (raziallahu ta’ala anhum) ki Ek Jama’t ne Qur’an ki Mukhaalifat ki hai aur Na Ye kaha ke Mere Sahaaba (raziallahu ta’ala anhum) ki Doosri Jama’t ne Sahih Sareeh Hadith ki Mukhalifat ki hai. Aur Na Sahaba (raziallahu ta’ala anhum) ki dono Jamato’n ne Ek doosre ko Mukhaalif-e-Qur’an aur Mukhaalif-e-Hadees Kaha hai.

Is Hadees se ma’loom hua ke Jis mas’alah me Dalaa’il Shariyah Mut’ariz (Ya’ni Ek Daleel ke Ba-Zaahir khilaaf Doosri Daleel Maujood) ho Waha’n Mujtahideen ko Ye Haqq hai ke Wo Koi Ek Pahloo (Side) ko Ikhtiyaar Karei’n Magar Ye Haqq Mujtahideen ko bhi Nahi hai ke Apne Madd-e-Maqaabil ko Qur’an ya Hadees ka Mukhaalif Tehraayei’n.

Lekin Aaj ke daur me LA-MAZHAB In A’imma-e-Mujtahideen per Apni Zabaan Daraaz karte hain, Unko Mat’oon tehraate hain. Unko Nabi (sallallahu alaihi wa sallam) ke Muqablah me La kar Zaleel karte hue Waswasah Andaazi per Utar aate hain ke, Tum Muhammadi ho Ya Hanafi ho.?

La-Mazhabo’n ne Ye sawaal aisa Tayyar Kar rakha hai ke Is ka Jawaab dene waala agar Ilm waala na hua to Un ke Daam Fareib me aa hi jata hai. Agar Aisa Shakhs Khud ko Muhammadi kehta hai tab bhi wo Phansta hai ke wo kahenge ke Phir Tum Imaam Abu Hanifah (rahmatullahi alaih) ki Taqleed Kyon karte ho.? aur Agar Khud ko Hanafi kehta hai Tab bhi wo phansta hai ke wo kahenge ke Tumne Nabi ke Muqablah me Imaam Abu Hanifah (rahimahullah) ki Taqleed ko chuna hai. (Naoozu billah min Zaalik)

WAQEAH:
Ek baar Maulana Noor Mohammad Tonsvi se Ek Ghair-Muqallid ne kaha: Ye kya Tum log Hanafi, Hanafi karte rehte ho.! Kya Tum Log Hanafi hi ho, Mohammadi nahi ho.?
Maulana ne Jawaab diya: Mohammadi Hamaari badi Nisbat hai aur Hanafi hamaari Chhoti nisbat hai.
Ghair-Muqallid kehne laga: Do-Do Nisbatei’n kaise Jor li Aap ne.?
Maulana Tonsvi ne kaha: Chal bhai, bata Tu Aadam (alaihis salaam) ka hai Ya apne Baap ka hai.?
Ab Ghair-Muqallid Phans gaya, ke agar wo Aadam (alaihis salaam) ka na bolta to Insān ka na hota aur agar apne Baap ka na bolta to Halaali na hota.
Phir wo Ghair-Muqallid bola: Main dono ka hoon.
Maulana ne kaha: Hum bhi dono ke hain.

A’imma-e-Mujtahideen ne Rasool (sallallahu alaihi wa sallam) ke Muqaabil me Apna Koi Naya DEEN Nahi banaaya hai balke Aap Hazraat ne Rasoolullah (sallallahu alaihi wa sallam) ke Laaye hue DEEN ki hi TARJUMANI ki hai.

Jis tarah Rasoolullah (sallallahu alaihi wa sallam) ki Ahadees ko Imaam Bukhaari (rahimahullah) ne apni Kitaab me Jama’ kiya hai to Log Yehi kehte hain ke Ye Bukhaari ki Hadees hai.

TAQLEED KI TA’REEF:
Jis Shakhs ki baat Shari’at me Daleel ka Darjah Na Rakhti ho Us ki baat ko Daleel pooche baghair Is gumaan ke tehat maan liya jaaye ke Us ne Qur’an wa Hadees ko durust taur per samjha hai, Lekin Us me Khata’ (Ghalti) ka Ahtemal (Possibility) bhi maujood hai.

TAQLEED KI HAQEEQAT: Agarchah Taqleed ki Ta’reef me Mukhtaleef Ta’beeraat Ikhtiyaar ki gayi hain lekin Un sab ka haasil yehi hai:
Goya Muqallideen TEEN baato’n ko maante hue kisi fatwe per amal karte hain:
1. Kitabullah aur Sunnat-e-Rasool (Sallallahu Alaihi Wa Sallam) Ki tarah Us Imaam Mujtahid ki baat ba-Zaat Khud Hujjat Nahi.
2. Talqeed ka Asal maqsood Kitaab-O-Sunnat ki pairwi hai.
3. Imaam Mujtahid, Nabi (Alaihis Salat Was-Salaam) ki tarah Ma’soom Nahi hai, balke Us ki Raa’i me Khata’ (Ghalti) ka ahtemaal moujood hai.

Ab kaun Diyaanatdaar Shakhs keh sakta hai ke Taqleed karne waala apne Imaam ko Rasool ka darjah deta hai.?

Taqleed aur Ijtihaad ki Ta’reef to ek ilmi bahes hai, lekin agar Aap kisi Aam Aadmi se bhi daryaft karei’n ke:

Maslan: Tum Fajar me 2 Raka’t Sunnat aur 2 Raka’t Farz kyon padhte ho.?
Fareeza-e-Farz se pehle ki ye 2 Raka’t kiski Sunnat hain.? Aur 2 Raka’t Farz kis Niyyat se adaa karte ho.?
To Uska Jawaab yehi hoga ke ye 2 Raka’t Rasool (Sallallahu Alaihi Wa Sallam) ki SUNNAT hain aur Us 2 Raka’t FARZ ka Allah Ta’la ne Hukm diya hai. Koi ye Nahi kahega ke Ye Imaam Abu Hanifah (rahmatullahi alaih) ya Imaam Shaafa’i (rahmatullahi alaih) ki Sunnat hai ya Unhoney Hukm diya hai.

Is se ma’loom Ye hua ke Taqleed ki Haisiyat Ye hai ke, Kisi Maahir-e-Fann ki Raa’i se Faaydah Uthaana hai, Lekin Aalim ho ya Aami har ek ka Maqsood Allah aur us ke Rasool (Sallallahu Alaihi Wa Sallam) hi ki Ita’at, Ittiba’, Pairvi, Farmabardaari hai.

TAQLEED-E-SHAKHSI KI TA’REEF:
Kisi Ek Muta’ayyan MAZHAB (Arabic: Mazhab, Urdu: Maslak, English: School of Thought – means point of view) ki TAQLEED Karna Jiski NISBAT Kisi Ek Maahir-e-Shari’at Ya’ni Qur’an-o-Sunnat per Uboor rakhne waala Imaam, Aalim, Buzurg ki taraf ho.

TAQLEED-E-SHAKHSI KI HAQEEQAT:
“Taqleed-e-Shakhsi” me “Shakhs” se muraad Shakhs-e-Haqeeqi (Real Person) Nahi hai, balke Shakhs-e-Hukmi (Legal Person) hai. Ya’ni Khaas Maktab-e-Fikr ki Taqleed ko Taqleed-e-Shakhsi kaha Jaata hai, Kisi Muta’ayyan Aadmi ki har har Masla’h me Taqleed Nahi ki Jaati, Kyonke Ye waaqe’ (Haqeeqat) ke khilaaf hai.

Mazaaheb-e-Arba’h se waaqfiyat rakhne waale Hazraat Jaante hain ke Kisi bhi Maktab-e-Fikr me Kisi Ek Imaam ke saare hi Aqwaal Mufti biha Nahi hote (Ya’ni Fatwa nahi diya jaata). Jaisa ke Hanafi Mazhab me Imaam Abu Haneefah (rahmatullahi alaih) wa Saahibeen Imaam Muhammad wa Imaam Abu Yusuf (rahmatullahi alaihim) ke Aqwaal me se Koi Ek Qoul Mufti biha hota hai aur Us per Fatwa diya Jaata hai.

Neiz Zamaane ki Raftaar rukne waali nahi aur Ye A’imma-e-Mujtahideen Dunya se Guzar gaye hain. Phir Naye Peish aane waale Mu’aamlaat ke Ahkaam wo Kaise bayaan kar sakte hain.?

To Ye Naye Ahkaam to Har Zamaane me maujood Us Maktab-e-Fikr ke Akaabir (Ya’ni Jisko Mutabbihar Aalim kaha jata hai) Wo bayaan karenge aur bayaan karte rahe hain.

To ma’loom hua ke Taqleed-e-Shakhsi se muraad Kisi Khaas Shakhs ki Taqleed Nahi hai balke Kisi Khaas Makaatib-e-Fikr, Khaas Mazhab, Khaas Maslak ki Taqleed hai.

MUSHRIKEEN TAQLEED-E-GHAIR SHAKHSI KARTE THE:
Jis tarah Hamaari Nisbatei’n hain Hanafi, Shaafa’i, Maaliki wa Hanbali Is tarah ki Nisbatei’n Mushrikeen me Nahi paayi Jati thi’n. Na hi Mushrikeen ki Koi Fiqh thi Na Koi Fiqhi Usool aur Na hi Unko Mujtahideen kaha Jaata tha aur Na hi Un ko Ghalti per Ek Ajar milta tha.

Mushrikeen Aqaa’id-e-Kufriyah me apne Aaba’ wa Ajdaad ki TAQLEED karte the.

TAQLEED ME AITEDAAL:
Chounke Kitabullah aur Sunnat-e-Rasoollulah (Sallallahu Alaihi Wa Sallam) ki Ittiba’ hi Asal Maqsood hai aur har Ijtihaad me Khata’ ka Ahtemaal moujood hai isliye Ahd-e-Taqleed me Kuch baato’n ka lihaaz rakha gaya hai:

(1) Agar Imaam ki koi Raa’i waazeh taur per Nus (Ya’ni Shara’i Daleel) se Muta’riz (Khilaaf) ho (Jiska faislah karna bhi Kisi ke bas ki baat Nahi, balke Mujtahid Fil Mazhab Ya Deendaar Ba-Salaahiyat Ulema’ Board kar sakta hai)…

Maslan: Imaam Abu Haneefah (Rahimahullah) ke nazdeek Darul Harb (Kuffaar ke Mulk) me Riba’ (Sood, Interest) JAYEZ hai. Lekin Bohat se Fuqha’-e-Ahnaaf ne aur Khaas kar Ulema-e-Hind (Deoband) ne Imaam Abu Haneefah (rahimahullah) ki Is Raa’i per Fatwa Nahi diya, Kyonke ye Raa’i ba-zaahir Saheeh aur Sareeh Nusoos se Muta’riz hai.

(2) Agar Imaam Ki Raa’i Zamaane ki Tabdeelyo’n ki wajah se Ahtiyaat ke khilaaf ho gayi ho…

Maslan: Imaam Abu Haneefah (Rahimahullah) ke Yaha’n Chehra aur gatto’n tak haath ka hissa SATAR me dakhil Nahi hai. Lekin Mutaakhireen Ahnaaf ne Ahtiyaat se kaam lete hue aur Fitnah ko dekhte hue Zaroorat ke mawaqe’ ke siva chehre ke chhupaane ko bhi WAJIB qaraar diya hai.

(3) Agar Imaam ki Raa’i Shari’at ke bunyaadi maqaasid se meil na khati ho…

Maslan: Imaam Abu Hanifah (Rahimahullah) ke nazdeek Agar kisi Aurat ka Shohar la-pata ho jaaye to Aurat ko us Shakhs ke Hum-Asar logo’n ke Intiqaal tak Intezaar karna chahiye, Jaise ke Hazart Ali (Raziallahu Anhu) ka faislah hai. Lekin ba’d ke Fuqaha’-e-Ahnaaf ne dekha ke Nikah ka ek Aham Maqsad “Iffat wa Asmat ki hifaazat hai” aur itna taweel Intezaar Aurat ki Izzat wa Aabroo ko Khatrah me daal sakta hai, isliye Unhone Hazrat Umar (Raziallahu Anhu) ke faislah per mubni Imaam Malik (Rahimahullah) ka faislah qubool kiya aur Usi per fatwa diya hai.

In chand Misaalo’n se Ye Waazeh ho gaya hai ke Ahnaaf Zaroorat ke waqt Apne Imaam ke Qoul ko TARK bhi Kar dete hain. Mazahib-e-Arba’h me Iski ba-Kasrat Misaalei’n moujood hain.

Fiqh Shaafa’i me bhi Kam az Kam bees (20) Masaa’il me Imaam Shaafa’i (rahimahullah) ke Qaul-e-Jadeed ke bajaaye Qaul-e-Qadeem (Pehle waale Qoul) ko Fuqha’-e-Shuwaafe’ ne Ikhtiyaar kiya hai. Is ki wajah Ye hai ke kisi bhi mas’alah me aise tareeqah per amal karne ki Kosish karni chahiye ke Us ke durust hone per Fuqaha’ ka ittifaaq ho. Is me Asal Maqsood Fuqha’ ke Ikhtilaaf se bachna Nahi hai balke Un Nusoos ki Mukhaalifat se bachna hai Jin per Mukhtalif Fuqha’ ne Apni Raa’i ki bunyaad rakhi hai..

KYA TAQLEED BID’AT HAI.?
La-Mazhab, Aksar Ye Fareib dete hain ke Mutlaqan (Entirely) Taqleed Chauthi Sadi (4 Century) ki BID’AT hai aur chand Ulema’ Jaise Ibnul Qayyim (rahimahullah) ki Aadhi Aadhi Ibaaraat Naqal kar ke Aam Logo’n ko Fareib dete hain.

Hum Yahan Ibne Qayyim (rahimahullah) ki Mukammal Ibaarat Naqal karte hain taa ke Ma’loom ho Jaaye ke Unhoney Alal Itlaaq Taqleed ka Radd nahi kiya balke Is ki Ek Soorat Jo ke Mazmoom (Ghalat, Buri) samjhi Jaati hai Usko Chauthi Sadi ki BID’AT bataaya hai.

Allamah Ibn Qayyim (rahimahullah) likhte hain:

ﻭﺃﻳﻀﺎ ﻓﺈﻧﺎ ﻧﻌﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ، ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ، ﺭﺟﻞ ﻭﺍﺣﺪ ﺍﺗﺨﺬ ﺭﺟﻼ ﻣﻨﻬﻢ ﻳﻘﻠﺪﻩ ﻓﻲ ﺟﻤﻴﻊ ﺃﻗﻮﺍﻟﻪ، ﻓﻠﻢ ﻳﺴﻘﻂ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻭﺃﺳﻘﻂ ﺃﻗﻮﺍﻝ ﻏﻴﺮﻩ، ﻓﻠﻢ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺷﻴﺌﺎ .
ﻭﻧﻌﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ، ﺃﻥ ﻫﺬﺍ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﻋﺼﺮ ﺍﻟﺘﺎﺑﻌﻴﻦ، ﻭﻻ ﺗﺎﺑﻌﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ .
ﻓﻠﻴﻜﺬﺑﻨﺎ ﺍﻟﻤﻘﻠﺪﻭﻥ ﺑﺮﺟﻞ ﻭﺍﺣﺪ، ﺳﻠﻚ ﺳﺒﻴﻠﻬﻢ ﺍﻟﻮﺧﻴﻤﺔ، ﻓﻲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻔﻀﻴﻠﺔ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .
ﻭﺇﻧﻤﺎ ﺣﺪﺛﺖ ﻫﺬﻩ ﺍﻟﺒﺪﻋﺔ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﻟﻤﺬﻣﻮﻡ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .

“Aur Isi tarah Hum jaante hain ke Hazraat Sahaba-e Kiraam (raziallahu anhum) ke Zamaane me Ek bhi aisa Aadmi nahi tha Jo Kisi Aadmi ki Tamaam Baato’n me Taqleed kare aur Us ki Kisi Baat ko Saaqit na kare aur Us ke alaawah ki Kisi baat ko Na le balke Har baat ko Saaqit kare aur Hum ye bhi Jaante hain ke Be-shakk Ye Na Taaba’een ke daur me tha aur Na hi Tabe Taaba’een ke daur me. Aur Hum Un Muqallideen ko Jo Kamzor Raastah per Chalne waale hain Un se kehte hain ke Nabi-e-Kareem (sallallahu alaihi wa sallam) ne Jin Zamaano ko KHAIR waala farmaaya hai Un me se Koi Ek Aadmi peish kar ke Hamaari baat ko Jhutlaayei’n aur Pukhtah baat hai ke Ye BID’AT to Chauthi Sadi me Paida hui Jis Zamaanah ko Nabi-e-Kareem (sallallahu alaihi wa sallam) ne Mazmoom farmaaya hai.” [I’laam Al-Muwaqa’een 2/208]

Is Qoul se ma’loom hua ke Ek hi Shakhs ki Tamaam Baato’n ko lena aur doosre ki Tamaam Baato’n ko Radd karna Chauthi Sadi ki Bid’at hai.

Alhamdulillah.! Hum Ahnaaf aisi Bid’at se Bilkul Paak hain isiliye to Tamaam Masaa’il me sirf Imaam Abu Haneefah (rahimahullah) ke Qaul per Fatwa nahi dete balke Zaroorat ke waqt doosre Imaam ke Qaul per bhi fatwa dete hain.

Ye to Shia’ Raafzi hain Jo Apne Imaamo ko Ma’soom aur Mansoos Minallah jaante hain aur Un ki har har baat ko Qubool karte hain aur Un ke khilaaf har Shakhs ke Qaul ko Radd kar dete hain.

IQSAAM AL-MASAA’IL:
Kitab-O-Sunnat Kaamil hain, Isme Tamaam Masaa’il ka Hal maujood hai. Lekin ba’z Ahkaam wa Masaa’il Nus Sareeh se Saabit hain ke Har Aam Aadmi ki Samajh me aa Jata hai aur Ba’z Masaa’il Ta’leelan hain (Ya’ni Ibaarat aur Tarjumah me Siraahat se manqool Nahi hain) aur Ye Aam Aadmi ki Samajh ke baahar hote hain. Aise Ghair Sareeh Masaa’il me Qur’an wa Hadees ka Maahir Ijtihaad karta hai aur Masaa’il ka Hal nikaalta hai aur Jo Mujtahid ke Is Ijtihaad per Amal kare wo Muqallid kehlaata hai.

Chunanchah Allamah Ibn Taymiyah
(rahimahullah) In Masaa’il ki Iqsaam ki Haqeeqat ko waazeh karte hue likhte hain:

فَطَاعَةُ اللَّهِ وَرَسُولِهِ، وَتَحْلِيلُ مَا أَحَلَّهُ اللَّهُ وَرَسُولُهُ، وَتَحْرِيمُ مَا حَرَّمَهُ اللَّهُ وَرَسُولُهُ، وَإِيجَابُ مَا أَوْجَبَهُ اللَّهُ وَرَسُولُهُ وَاجِبٌ عَلَى جَمِيعِ الثَّقَلَيْنِ الْإِنْسِ وَالْجِنِّ وَاجِبٌعَلَى كُلِّ أَحَدٍ فِي كُلِّ حَالٍ سِرًّا وَعَلَانِيَةً، لَكِنْ لَمَّا كَانَ مِنْ الْأَحْكَامِ مَا لَا يَعْرِفُهُ كَثِيرٌ مِنْ النَّاسِ رَجَعَ النَّاسُ فِي ذَلِكَ إلَى مَنْ يُعَلِّمُهُمْ ذَلِكَ، لِأَنَّهُ أَعْلَمُ بِمَا قَالَ الرَّسُولُ وَأَعْلَمُ بِمُرَادِهِ .
فَأَئِمَّةُ الْمُسْلِمِينَ الَّذِينَ اتَّبَعُوهُمْ وَسَائِلُ وَطُرُقٌ وَأَدِلَّةٌ بَيْنَ النَّاسِ وَبَيْنَ الرَّسُولِ يُبَلِّغُونَهُمْ مَا قَالَهُ وَيُفَهِّمُونَهُمْ مُرَادَهُ بِحَسَبِ اجْتِهَادِهِمْ وَاسْتِطَاعَتِهِمْ وَقَدْ يَخُصُّ اللَّهُ هَذَا الْعَالِمَ مِنْ الْعِلْمِ وَالْفَهْمِ مَا لَيْسَ عِنْدَ الْآخَرِ .

Mukhtasar Tarjumah:
“Allah aur us ke Rasool (sallallahu alaihi wa sallam) ki Ita’at karna……………Tamaam Makhlooq Jin-O-Ins har ek par har haal me Waajib hai Sirran (Poshidah) ho ya Aelaaniya (Zaahiri) Lekin Bohat se Ahkaam aise hain Jin ko aksar Log nahi jaante hain, to Logo’n ko chahye ke Jo Sab se Zyadah Jaanta ho Us ki (Ya’ni Aalim ki) taraf rujoo’ karei’n isliye ke wo Rasool (sallallahu alaihi wa sallam) ke Irshaad wa Muraad ko Zyadah behter jaanta hai.
Chunanchah Musalmāno ke A’immah jin ki Musalmān Ittiba’ (Taqleed) karte hain wo Haqeeqat me Logo’n ke aur Rasool (sallallahu alaihi wa sallam) ke darmyaan Waseele, Turq aur Adillah (Dalaa’il) ki Tableegh karte (pohnchaate) hain Jo Aap (sallallahu alaihi wa sallam) ne farmaaya aur Un ki Muraad samajhte hain apne Ijtihaad wa Istita’at ke zarye aur Allah Ta’ala ne In AALIM ko Ilm aur Faham (samajh) se KHAAS kar diya hai Jo doosro’n ke paas nahi hai.” [Al-Fataawa Kubra Li Ibn Taymiyah (rahimahullah), Jild: 5/ Safhah: 97]

Pas Masaa’il-e-Shar’iyah 2 Qism ke hain…

1. MANSOOS: Ya’ni Deen ke wo Masaa’il Jo Sareeh hain jaise 5 Waqt Ki Namaaz Ka aur Ramazan ke Rozo’n, Zakat aur Saahab-e-Nisaab per Hajj Ka FARZ hona, Isi tarah Zina wa Sharaab ka Haraam hona wagherah.

In Masaa’il me Kisi bhi Mujtahid ki Taqleed Nahi Ki Jaati Kyonke Ijtihaad ki Shara’it me se hai ke Wo Hukm Sirahatan (Clearly) Saabit Na ho.

Ghair Muta’riz Masaa’il ke Jaanne me Aalim aur Aami Sab barabar hote hain isliye inme Taqleed ka koi ma’ni nahi. Hum In Masaa’il me sirf aur sirf Allah wa Rasool (sallallahu alaihi wa sallam) ke Muhtaaj hain Un ke Tabe’daar hain, Isliye Hum MUHAMMADI hain.

2. GHAIR-MANSOOS (IJTIHAADI): Ya’ni Deen ke wo Masaa’il Jo Qur’an wa Hadees me Ghair-Sareeh (Not Clear) hain aur Ye Ijtihaad ke zariye hi ma’loom kiye Ja sakte hain.

Allah Ta’ala ka Irshaad hai: “Aur Humne Aap (sallallahu alaihi wa sallam) per Ye Qur’an utaara hai taa ke Aap Logo’n ke liye wo Mazaameen Zaahir kar dei’n Jo Logo’n ke Paas bheje gaye hain aur Taa ke wo (bhi) Sonchei’n.” [Surah An-Nahal: 44]

Is aayat se Ye baat saaf Ma’loom hoti hai ke Bayaan-e-Nabawi (Ahadees) ke ba’d bhi Ghour-O-Fikr aur Sochne ki Haajat baaqi rehti hai.

Yehi wo GHAIR-SAREEH Ya’ni IJTIHADI MASA’IL hain Jo Mujtahideen ke Ghour-O-Fikr ke Muhtaaj hain.

Aur Ye bhi Haqeeqat hai ke Har Musalman Har Hukm-e-Shara’i se waaqif Nahi ho sakta.

Chunanchah Allah Ta’ala ka irshaad hai: “Agar Tumhei’n Ilm na ho to Ahl-e-Zikr se pooch lo….” [Surah An-Nahal: 43; Al-Anbiya’: 7]

ﻓَﺎﺳْﺄَﻟُﻮﺍْ ﺃَﻫْﻞَ ﺍﻟﺬِّﻛْﺮِ ﺇِﻥ ﻛُﻨﺘُﻢْ ﻻَ ﺗَﻌْﻠَﻤُﻮﻥَ

Is Aayat-e-Kareemah se Ye baat bhi Saaf ho gayi hai ke Ba’z Masaa’il aise hain Jo sirf Ahl-e-Ilm (Ulema’) hi jaante hain aur Musalmaano ke liye Zaroori hai ke wo un se Daryaaft Kar liya karei’n.

Allamah Suyooti (rahimahullah) Kitaab “Al-Ikleel” me farmaate hain: “Is aayat se is baat per Istedlaal kiya gaya hai ke Aam Admiyo’n ke liye FRO’I Masaa’il me TAQLEED JAYEZ hai.” [Ba-Hawaala Tafseer Roohul Mu’ani]

ﻭﻓﻲ ” ﺍﻹﻛﻠﻴﻞ ” ﻟﻠﺠﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ ﺃﻧﻪ ﺍﺳﺘﺪﻝ ﺑﻬﺎ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﻘﻠﻴﺪ ﺍﻟﻌﺎﻣﻲ في الفروع

Allamah Ibn Abdul Barr (rahimahullah) farmaate hain: “Ulema-e-Kiraam ka Is baat per Ittifaq hai ke AWAAM ke liye apne Ulema’ ki TAQLEED WAAJIB hai aur Allah ke Qaul AHL-E-ZIKR SE POOCHO se Yehi Log muraad hain. Aur Sab ka ITTIFAQ hai ke Andhe per Jab Qiblah Mushtabah ho jaaye to Jis Shakhs ki Tameez per Usey Bharosa hai Qiblah ke silsilah me Us ki baat Maanni Laazim hai, Isi tarah wo Log Jo Ilm aur Deeni Baseerat se Aari hain Un ke liye Apne Aalim ki TAQLEED Laazim hai.” [Jami’ Bayan Al-Ilm 2/989]

Ghair-Muqallid Miya Nazeer Hussain Dehalwi likhte hain: “Aur Yehi aayat Daleel hai WUJOOB-E-TAQLEED per.” [Mi’yaar Al-Haq, Safhah: 74]

Pas, aise Masaa’il me Hum Kisi Mujtahid ki taraf Mansoob Mazhab ki Taqleed karte hain, Isliye Hum Hanafi, Shaafa’i, Hanbali ya Maaliki hain.

FIRQA AHL-E-HADEES KE NAZDEEK SAHAABA (raziallahu ta’ala anhum) KI SAMAJH MU’TABAR NAHI:
Chunanchah Firqa Ahl-e-Hadees ke Mash’hoor Fitnah Parast Aalim Muhammad Joonagarhi “Sahaaba (raziallahu ta’ala anhum) Ki Samajh (Bisa Auqaat) Mu’tabar Nahi” ka Unwaan qaayem kar ke likhte hain:

Qur’an me Sehri ke aakhri waqt ki baabat alfaaz naazil hote hain…

ﺣَﺘَّﻰ ﻳَﺘَﺒَﻴَّﻦَ ﻟَﻜُﻢُ ﺍﻟْﺨَﻴْﻂُ ﺍﻷَﺑْﻴَﺾُ ﻣِﻦَ ﺍﻟْﺨَﻴْﻂِ ﺍﻷَﺳْﻮَﺩِ

Tarjumah: “Yaha’n tak ke Sufeid dhaaga (thread) Siyaah dhaage se zaahir ho jaaye.” [Surah Baqrah: 187]

Is se Sayyiduna Adi bin Haatim (raziallahu ta’ala anhu) Ye samajh lete hain ke Soot (cotton) ka dhaaga hi muraad hai Lekin Jab Rasoolullah (sallallahu alaihi wa sallam) ko Ye baat pohnchi to Aap (sallallahu alaihi wa sallam) ne un ki Ghalat-Fahmi ko rafa’ kiya aur farmaaya: is se muraad Subah Saadiq ka Raat se Zaahir hona hai. Pas Sayyiduna Adi bin Haatim (raziallahu ta’ala anhu) ki Faham Muraad Allah wa Rasoolullah (sallallahu alaihi wa sallam) ke khilaaf thi Go Aayat durust, Sahih, Eimaan laane ke laayeq hai. Pas rivaayat Sahih aur Diraayat Ghalat hai… [Shama’ Muhammadi, Safhah: 22]

Is ko naqal karne ka maqsad bas itna ma’loom karna hai ke, Sahaaba (raziallahu ta’ala anhum) ko Jab Qur’an wa Hadees ko samajhne me GHALTI ho sakti hai to Jumlah Ghair-Muqallid Firqo’n me shaamil Logo’n ko kyon nahi ho sakti…?

Is se Ye baat bhi ma’loom ho gayi ke Qur’an wa Hadees me ba’z Masaa’il Ghair-Sareeh hote hain Jo har ek ki samajh me nahi aate.

IJTIHAADIYAH MASAA’IL-E-SHAR’IYAH KI 3 QISMEI’N HAIN:
1. Wo masaa’il Jo Kitaab-O-Sunnat me sirey se Mazkoor hi Nahi hain. Jaise A’zaa ki PewandKaari, Telephone per Nikaah karna, Rozah me Injection lagwaana, Aeroplane me Namaz parhna, Bhains ka Halaal Ya Haraam hona wagherah.

2. Wo masaa’il Jin ke Adillah Muta’riz hain (Ya’ni Ek Hadees ke ba-zaahir khilaaf doosri Hadees bhi maujood hona). Jaisa ke Rafayadain, Qira’t Khalaf Al-Imam, Aameen Bil Jahr wagherah me Isbaat (Karne ke) aur Nafi (Na karne ke) dono qism ki Ahaadees KUTAB AHADEES me maujood hain.

3. Wo masaa’il Jin ke Adillah me Ta’ruz to Nahi Lekin Ma’ni ke Aitebaar se In me Kayi Ahtemaalaat hain. Misaal ke taur per Qur’an me MUTALLIQAH Aurat ke baare me QUROO’ ka lafz aaya hai. [Surah Baqarah: 228]

ﻭَﺍﻟْﻤُﻄَﻠَّﻘَﺎﺕُ ﻳَﺘَﺮَﺑَّﺼْﻦَ ﺑِﺄَﻧﻔُﺴِﻬِﻦَّ ﺛَﻼَﺛَﺔَ ﻗُﺮُﻭَﺀٍ

Is Lafz QUROO’ ke ma’ni HAIZ (Periods) bhi hai aur Dono Haiz ke darmyaan TUHAR (Paaki) bhi hai. To Imaam Sahab (rahimahullah) ne Haiz ka ma’ni muraad liya hai aur Imam Shaafa’i (rahimahullah) ne Tuhar waala ma’ni muraad liya hai.

In 3 Qism ke Masaa’il me Mujtahideen, Allah wa Rasoolullah (sallallahu alaihi wa sallam) ki Muraad ko pohanchne ke liye Qur’an wa Hadees me Ijtihaad karte hain aur Aap (sallallahu alaihi wa sallam) ke Aakhri Qaul wa Fa’el ko ma’loom kar ke us Daleel per apne Qaul ki bunyaad rakhte hain.

Hum sirf aur sirf in 3 Qism ke Masaa’il me Mujtahideen ki TAQLEED karte hain aur is ke alaawah Jitne bhi Sareeh Masaa’il hain Un me Kisi Qism ki Koi TAQLEED Nahi hoti.

Jo Log Khud se In masaa’il me Ijtihaad karne ke Ahal Nahi hain Unke liye Zaroori hai ke Wo In Masaa’il-e-Ijtihaadiyah me Us MUJTAHID ke IJTIHAAD ki TAQLEED karei’n Jo Un ke Nazdeek KITAB-O-SUNNAT ka Zyadah MAAHIR hai. Aur Uske IJTIHAAD me Nisbatan Baaqi MUJTAHIDEEN ke DURUSTI wa BEHTERI GHAALIB hai. Is ke alawah aise Logo’n ka Amal karne ka doosra Tareeqah Na Aqlan Jaayez hai Na Shari’an…

◆ Abdullah bin Abbas (raziallahu ta’ala anhu), Nabi-e-Kareem (sallallaahu alaihi wa sallam) se Eisa (alaihis salaam) ka Irshaad naqal karte hain: 3 Qism ke Umoor hain:
1. Jis amr ka Haqq hona Waazeh hai Us ki ITTIBA’ karo.
2. Jis amr ka Ghalat Ya Baatil hona waazeh ho Us se Bacho.
3. Jis amr me Ikhtilaaf ho (Ya’ni ke Shubah ho ke Haqq hai Ya Baatil) us ko Aalim ki taraf lauta do. [Tabraani Al-Kabeer; Raqam Al-Hadees# 10630]

ﻋَﻦِ ﺍﺑْﻦِ ﻋَﺒَّﺎﺱٍ ، ﻋَﻦِ ﺍﻟﻨَّﺒِﻲِّ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ : ” ﺇِﻥَّ ﻋِﻴﺴَﻰ ﺍﺑْﻦَ ﻣَﺮْﻳَﻢَ ﻋَﻠَﻴْﻪِ ﺍﻟﺴَّﻼﻡُ ، ﻗَﺎﻝَ : ﺇِﻧَّﻤَﺎ ﺍﻷُﻣُﻮﺭُ ﺛَﻼﺛَﺔُ : ﺃَﻣْﺮٌ ﻳَﺘَﺒَﻴَّﻦُ ﻟَﻚَ ﺭُﺷْﺪُﻩُ ﻓَﺎﺗَّﺒِﻌْﻪُ ، ﻭَﺃَﻣْﺮٌ ﻳَﺘَﺒَﻴَّﻦُ ﻟَﻚَ ﻏَﻴُّﻪُ ﻓَﺎﺟْﺘَﻨِﺒْﻪُ ، ﻭَﺃَﻣْﺮٌ ﺍﺧْﺘُﻠِﻒَ ﻓِﻴﻪِ ﻓَﺮُﺩَّﻩُ ﺇِﻟَﻰ ﻋَﺎﻟِﻤِﻪِ ” .

Is Hadees se bhi ma’loom hua ke Aami ke liye Ikhtilaafi Masaa’il me Aalim ki TAQLEED karna Laazmi hai.

TAQLEED KE DARJAAT:
Taqleed karne waale Har Muqallid ki Ilmi Haisiyat Yaksaa’n Nahi hoti balke Koi Muqallid DEEN ka Zyadah Ilm rakhta hai to Koi Kam. Isliye Muqallid ki Ilmi Haisiyat wa Salaahiyat ki bunyaad per Taqleed ke mukhatleef Darjaat bante hain.

1. AWAAM KI TAQLEED: Awaam se hamaari muraad 3 Qism ke Log hain..
(i). Jo Arbi aur Islami Uloom se Bilkul bhi Waaqif nahi hai khwaah kisi doosre Fann me wo kitne hi Maahir kyon na ho Ya’ni Engineer ho Ya Doctor ho Ya Advocate ho…

(ii). Jo Arbi se to waaqif hain magar Islaami Uloom ko Baa-Qaaidah parha aur jaana nahi.

(iii). Jo rasmi taur per to Faarigh At-Tahseel hain magar Islaami Uloom me Abhi Baseerat wa Mahaarat haasil nahi hui.

Lihaaza in 3 Qism ke Logo’n ka Hukm Ye hai ke Ijtihadiyah Masaa’il me in per har haal me apne Imaam Ya Mufti ki TAQLEED Waajib hai. Agar Koi Aayat Ya Hadees apne Imaam ke Qoul ke khilaaf ba-zaahir ma’loom ho tab bhi TAQLEED ko na chhore kyonke ho sakta hai wo Aayat Ya Hadees Mansookh ho, Ya Uzr Ya Khusoosiyat per mahmool ho.

Agar aisa Shakhs Phir bhi Apni Raa’i chalaata hai aur Sahih baat paa bhi leta hai to Wo GHALTI per hai kyonke Us ka Sahih baat ko paa lena mehaz Ittifaaq hai, Ilm ki bunyaad per nahi.

Jundab bin Abdullah (raziallahu ta’ala anhu) se rivaayat hai ke, Rasoolullah (sallallahu alaihi wa sallam) ne farmaya: “Jis Shakhs ne Qur’an me (Baghair Ilm ke) Apni Raa’i chalaayi aur Sahih baat Pa li bhi to bhi Usne GHALTI ki.” [Jaami’ Tirmizi, Kitaab: Tafseer Al-Qur’an; Sunan Abu Dawood, Kitaab: Al-Ilm; Musnad Abu Ya’la]

ﻋَﻦْ ﺟُﻨْﺪَﺏِ ﺑْﻦِ ﻋَﺒْﺪِ ﺍﻟﻠَّﻪِ ، ﻗَﺎﻝَ : ﻗَﺎﻝَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ : ” ﻣَﻦْ ﻗَﺎﻝَ ﻓِﻲ ﺍﻟْﻘُﺮْﺁﻥِ ﺑِﺮَﺃْﻳِﻪِ ﻓَﺄَﺻَﺎﺏَ ﻓَﻘَﺪْ ﺃَﺧْﻄَﺄَ ”

2. MUTABBIHAR AALIM KI TAQLEED: Mutabbihar Aalim se muraad Wo Shakhs hai Jo Abhi Darjah-e-Ijtihaad ko to Na pohncha hai magar Qur’an wa Sunnat ke Uloom me Usko Mahaarat aur Kaafi Baseerat haasil ho gayi ho. Aisa Shakhs In baato’n ka Ahal hota hai:
(i). Agar Us ke Mazhab me Kisi Masla’h per Ek se Zaayed Aqwaal milte hain to Unme TARJEEH ya TATBEEQ de kar Fatwa deta hai.
(ii). Agar Kisi Mas’alah me Us ke Mazhab me Us ke Imaam se Koi Siraahat Manqool na ho to
Phir Apne Mazhab ke Usoolo’n ki bunyaad per (Naye) Ahkaam Istinbaat kar sakta hai.
(iii) Aise Shakhs ko Apne Imaam ke Qoul ke khilaaf Koi Sareeh wa Sahih Hadees mil gayi ho aur Us Hadees ke khilaaf Koi doosri Hadees bhi Na ho to Phir Wo Apne Imaam ke Qaul ko
Chhor sakta hai.

3. MUJTAHID FIL MAZHAB KI TAQLEED: Wo Shakhs Jo MUJTAHID MUTLAQ ke Mansab per to Faayez na ho Ya’ni Usool-e-Istedlaal Khud Nikaal Na sakta ho balke Usool-e-Istedlaal ki Roshni me Ahkaam Istinbaat kar sakta hai. Aisa Shakhs Usool me Muqallid kehlaata hai aur Fro’ me Mujtahid. Jaisa ke Mashaaikh-e-Hanafiyah me Imaam Abu Yusuf, Imaam Muhammad, Imaam Zufar (rahmatullahi alaihim), Isi tarah
Shaafi’yah me Abu Saur, Muzni (rahmatullahi alaihim) aur Malikiyah me Sahnoon bin Qasim (rahimahullah) aur Hanablah me Kharqi, Abul Asram (rahmatullahi alaihim) wagherah.

4. MUJTAHID MUTLAQ KI TAQLEED: Ye TAQLEED ka Sab se Aakhri darjah hai. Jo Shakhs Ba-Zaat Khud MUJTAHID MUTLAQ hota hai Lekin ba’z Jagah Us ko bhi TAQLEED karni padti hai Ya’ni Un Maqamaat per Jaha’n Qur’an me Koi baat Siraahat se maujood na ho to A’imma-e-Mujtahideen Apni Raa’i per Amal karne ke bajaaye ASLAAF me se Kisi Ek ki Raa’i per Amal karte hain.

Maslan: Imaam Abu Hanifah (rahimahullah) Ummoman Ibraheem Naqa’i (rahimahullah) ki pairvi karte hain aur Imaam Shaafa’i (rahimahullah) Ibn Jurayj (rahimahullah) ki aur Imaam Maalik (rahimahullah) Fuqaha-e-Madeenah me se Kisi ki Ittiba’ kar lete hain.

TAQLEED KI QISMEI’N: Aam Taur per Taqleed ki 2 Qismei’n banti hain:

1. NA-JAYEZ TAQLEED: Allah ta’la ka Irshaad hai: “Isi tarah Hum ne Tujhse Pehle Jab Kisi Basti me Koi Daraane waala bheja to Waha’n ke Maal-daar Log Yehi Kehne Lage Humne Apne Baap Daad ko Ek Deen par paaya aur Hum to Unhi ke Naqsh-e-Qadam par chalenge.” [Surah Zukhraf: 23]

Is daleel ka Sahaara Wo lete hain Jo apne da’we ke Isbaat ke liye Koi aur Daleel Peish Nahi kar sakte. Lekin Aimma-e-Araba’h ke Muqallideen TAQLEED-E-MUJTAHID ke Ta’lluq se Aisi bodi Daleel hargiz Nahi Peish karte balke Qur’an wa Ahadees se Daleel dete hain par Kuch Fitnah Parast Log Khud se Ye Daleel Muqallideen aur Khaas kar Ahnaf ki taraf Mansoob kar ke Awaam ko Mughaaltah me daalte hain.

Ye Log Qur’an ki ba’z Matlab ki Aayaat par to Eimaan le aate hain par doosri Aayaat par Shayad Nahi, Isiliye to Doosri Aayaat ki Haqeeqat Nahi bayan karte balke Apne FAREIB me Chhupa dete hain.

Allah ta’la ne Aaba’ wa Ajdaad ki Na-Jayez Ittiba’ ki Wajah bhi Khol Khol kar bayan kar di hai.

Chunacha Irshaad-e-Baari Ta’la hai: “…..Kya Agar Unke Aaba’ wa Ajdaad Na Kuch Jaante ho aur Na hi Hidayat paane waale ho.? (Tab bhi Unki Pairvi Karenge.?)” [Surah Maa’idah: 104]

Allah ta’la Ek aur Maqaam par farmaate hain: “…..Kya Agar Unke Aaba’ wa Ajdaad Be-Aql aur Gumraah ho.? (Tab bhi Unki Pairvi Karenge.?)” [Surah Baqrah: 170]

Allah ta’la ne Yahan par Sharaa’it bayan Kar di hain ke Agar Aaba’ wa Ajdaad Be-Aql, Gumrah, Be-hidayat Ya Jahil hain to Unki Ittiba’/Pairvi/Taqleed karna NA-JAYEZ hai.

Munkareen-e-Taqleed, Is aayat ko A’imma-e-Araba’h ki TAQLEED, ITTIBA’ wa PAIRVI me Peish Karte hain Goya ke Wo Log A’imma-e-Arba’h ko Be-Hidayat, Gumrah, Be-Aql wa Jaahil maante hain. (Naoozu billah Min Zaalik)

TANBIYAH: Yahan per Ye baat bhi waazeh ho Jaaye ke, In Aayaat me Lafz ITTIBA’ hi aaya hai TAQLEED Nahi. La-Mazhab, (Naam Nihaad) Ahl-e-Hadees Ek taraf to kehte hain ke TAQLEED alag hai aur ITTIBA’ alag hai Ya Kehte hain ke Taqleed aur Ittiba’ ek doosre ki Zidd (Opposites) hain Magar Jab In Logo ko Qur’an se TAQLEED ka Radd karna hota hai to Yehi ooper wali Aayaat Jinme Lafz ITTIBA’ aaya hai Usko Peish karte hain. Ya’ni Jab Dhoka wa Fareib dena hota hai to Lafz Ittiba’ ko Taqleed se badal daalte hain.

2. JAYEZ TAQLEED: Aaba’ wa Ajdaad ki Taqleed Qaabil-e-Ta’reef Us Waqt hoti hai Jab ke Wo Haqq par ho.

Chunancha Allah ta’la, Yusuf (alaihis salaam) ke baare me farmaate hain. “Maine Apne Aaba’ wa Ajdaad Ibraheem, Is’haaq wa Yaqoob ke Deen ki Ittiba’ ki…” [Surah Yusuf: 38]

Doosri Jagah Allah ta’la farmaate hain: “Aur Jo Log Eimaan laaye aur Unki Aulaad bhi Eimaan ke sath Unki Raaah par chali to Hum Unki Aulaad ko bhi (Jannat me) Unke sath kar denge.” [Surah Toor: 21]

Allah Ta’la Hamari Rahnumayi karte hue farmaate hain: “…. (Deen ke Mu’amlaat me) Us Shaqs ke Raaste ki Ittiba’ kar Jisne Meri taraf Rujoo’ kiya hai….” [Surah Luqman: 15]

Pas Sabit hua ke Jinke Aabaa wa Ajdaad Haqq ki da’wat ki taraf bulaate hain, Unki Ittiba’ karna Jayez hai aur Jo Allah ke Deen se door karte hain Unki Ittiba’ NA-JAYEZ wa HARAAM hai. Yehi hukm A’imma-e-Mujtahideen ki Taqleed/Ittiba’/Pairvi ka hai.

 MUNKAREEN-E-TAQLEED SE CHAND SAWAALAAT:

1. Kya Aap Mushrikeen ko A’imma-e-Araba’h ki tarah Mujtahideen maante hain..? Agar maante hain to Mushrikeen ki Fiqh aur Fiqhi Usool ka Naam bataayei’n..?

2. Kya Aap A’imma-e-Araba’h ko bhi Mushrikeen ki tarah Be-Ilm, Be-Aql Ya Be-Hidayate maante ho..? Agar Nahi to Mushrikeen ke baare me Nazil hui Aayaat ko A’imma-e-Araba’h ki Taqleed per Chaspa (Fit) karna Kitna Durust hai..?

3. Mushrikeen Apne Aabaa wa Ajdaad ki Taqleed Aqaa’id-e-Kufriyah me karte the Ya Phir Ijtihadiyah Masaa’il me..? Kya Aap maante hain ke Jis tarah Mujtahid ko Khata’ per 1 Ajar milta hai Usi tarah Mushrikeen ke Aaba wa Ajdaad ko bhi 1 Ajar milta tha..?

4. Agar Mushrikeen Taqleed-e-Shaqsi karte the to, Jis tarah Hamari Nisbatei’n hain Hanafi, Shafa’i, Hanbali wa Maliki to Isi tarah Un MUSHRIKEEN ki bhi Nisbatei’n honi Chahiye. Kya Aap Qur’an wa Hadees se sabit karenge ke Mushrikeen ki Nisbatei’n Kis Imam Mujtahid ki taraf thi.?

5. Ab bata’iye ke Mushrikeen Hamari tarah Taqleed-e-Shaqsi karne waale hue ke Aap ki tarah Taqleed-e-Ghair Shaqsi karne waale hue..?

EK SHUBAH AUR USKA JAWAB:

AITRAAZ: Munkareen-e-Taqleed Ye waswasah daalte hain ke, Agar Kisi Shaqs ko Mujtahid ke bataaye Masla’h ki Daleel ka Ilm ho Jaaye to Wo MUQALLID Na raha Kyonke Taqleed Bila-Daleel Amal karne ko kehte hain aur Daleel Ma’loom hote hi Taqleed na rahi.

AL-JAWAAB: Pehli baat to Ye hai ke Jis tarah FARZ, SUNNAT, MUSTAHAB, MUBAH, SAHIH HADEES, ZA’EEF HADEES waghera ki Ta’reefaat aur Muhaddiseen wa Mujtahideen ke banaaye hue USOOL waghera Qur’an wa Ahadees me nahi milte theek Isi tarah Taqleed ki Ye Ta’reef Jisme “Bila-Daleel” ka Lafz aaya hai Na to Qur’an me hai aur Na Hadees me hai balke Iski Ta’reef to Ummatiyo’n ne ki hai. La-Mazhabo’n ko Chahiye ke Pehle Ye Ta’reef Qur’an wa Hadees se Dikhaate aur Phir Aitraaz karte kyonke Ummati ki baat manna to TAQLEED hua aur Jis ko Tum maante hi Nahi ho Us se Hum per HUJJAT Qayem kaise Kar sakte ho.?

Doosri baat ye hai ke, Mukhtaleef Ulema’ ne Taqleed ki Ta’reef me MUKHTALEEF Ta’beeraat Apnaayi hain. Aur Is Ta’reef me Jisme Lafz “Bila-Daleel” aaya hai Is se muraad Ye hai ke Masla’h ki Daryafti ke sath Daleel maangna Koi SHART Nahi hai balke Mujtahid ke Qoul wa Fa’l ko Mehaz Husn-o-Zann aur Us se Aqeedat ki bina per Tasleem kar ke Amal kiya jaaye aur Daleel ki Fikr na kare. Aur aisa Karna Kayi Ahadees se bhi saabit hai ke Log Sahaba (raz.) se Masaa’il daryaft karte magar sath hi Daleel Nahi maangte the. Misaal ke taur per 3 Talaq ke Masla’h per Ek Shaqs Ibne Abbas (raz.) ke Paas aaya Jisne Apni Biwi ko Ikatthi 3 Talaqein di thi to Unhone 3 Talaaqo’n ko 3 hi Naafiz kar diya. [Abu Dawood – Kitab At-Talaaq, Sahih]. Us Shaqs ne Na Ibne Abbas (raz.) se Iski Daleel poochi aur Na hi Is Fatwe ke khilaf Koi Daleel Peish ki. Aisi Be-Shumaar Misalei’n Kutab Ahadees me milti hain Jiski Tafseel Yaha per Mumkin nahi hai.

Pas ma’loom hua ke Masla’h ki Daryafti ke sath sath Daleel maangna Koi SHART nahi hai. Ulema’ ne Taqleed ki Ta’reef me Yehi kuch bayan farmaya hai.

Aur Ye bhi Haqeeqat hai ke Muqallid ko ba’z dafa’h Daleel ka Ilm bhi ho jata hai. Lekin Is se Ye Nahi samjha Jaayega ke Daleel ka Ilm hona Taqleed ke khilaf hai balke Mujtahid ke Qoul wa Fa’l ko Jaan lene ke ba’d phir Us per Amal na kare to Phir Ye TAQLEED ke khilaf hai.

KHULASAH: Mujtahid ki Misaal ‘Ghouta Khor’ ki si hai Jo Samandar se Moti nikaal kar lata hai  Ya’ni Mahir Quran-o-Hadees Masla’h Istinbaat karta hai. Muqallid Kinaare par hota hai aur Mahir-e-Fann se faydah uthaate hue Moti qubool kar leta hai ya’ni Shari’at per amal karta hai.

Kuch Log  Jo Tairna hi Nahi Jaante Moti nikal kar laane ki koshish karte hain aur Khud ko halakat ke haatho’n daal kar Doob kar mar jate hain. Kyonke Rasoolullah (sallallahu alaihi wa sallam) ki Ek Hadees ka Maf’hoom hai Jab Koi Amr (Kaam) Na-Ahlo’n ke Suprad kar diya Jaaye to phir Qayamat ka Intezaar karna. [Sahih Bukhari – Kitab: Al-Ilm]

Allah Rabbul Izzat Is Fitnah La-Mazhabiyat se hamari Hifazat farmaaye aur Deen ki SAHIH samajh ata farmaye. Aameen Ya Rabbul Aalameen. Wa Lillahil Hamd..

Min-Jaanib: Sameer Mughal

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2 Responses to Taqleed-e-Mujtahid Ki Asal Haqeeqat

  1. Al-Islam says:

    Updated on 22-5-2013

  2. Shadab Ghori says:

    Ghayr Muqallido ke muh par joota hai ye article

Comments are closed.