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✦вɪѕмɪʟʟααнɪʀʀαнмαռɪʀʀαнєєм
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❈ Gair Muqallid or Hanafi ikhtilaf❈
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PART- 1
Haqq per kon he??
is ikhtilaf ki noiyat samajhne ke liye chand umoor ko samajh lena jaroori he,
is ummat me nazariyati ikhtilaf to bila shubha ek fitna he, magar Farui masayal me ” ijtehadi ikhtilaf ” na sirf ek fitri cheej he, balki ba-irshade Nabvi Sallallahu Alaihivasallam ye ummat ke liye ek Rehmat he, basharte k isme shiddat ka nukta lagakar ek doosre per laan taan karke jehmat me tabdeel na kiya jaye,
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PART-2
2- Jin Akabire ummat ko Aimma e ijtehad tasleem kiya gaya, wo na sirf Quran Sunnat ke mahir the balki baad ki poori ummat se bad kar shariyat ke nukta shanas the, ilm or Fazal, Dayanat or Amanat, Faham or Bashirat, Juhad or Taqwa, or khuda shanasi ke unse bad kar koi shakhs is ummat me paida nahi hua,
yahi vajah he k in Buzurgo ko ilm ke bade bade pahaad or kashf v ilhaam ke bade bade dariya kaha jata he, wo sab in Aaimma e ijtihad ki pervi karte the,,, ese ba kamaal buzurgo ka inki pervi karna inke Buland martabe ki daleel he,
3- Aailmma e ijtihaad bahut se akabir hue magar Allah ta’ala ki hikmate baalga ne ummat ke sawade aazam ko 4 Buzurgo ke ijtehaad per jama kar diya he,
Yani imaam Abu Hanifa, imaam Shafai, imaam Maalik or imaam Ahmed bin Hambal Rehmatullahi Alaihi,
4- Chothi Sadi ke baad jitne Akabir, ulema or masayakh gujre hai, wo sab inhi charo me se kisi ek ki pervi karte the, Goya k poori ummat ke Arbabe ilm or fazal or Arbabe qulood or Mukashfa in Buzurgo ki qayadat or sayadat per muttafik he,, or kabile zikr Aalim or Buzurg esa nahi milega jinhone in Buzurgo me se kisi ek ki itteba na ki ho,,,,
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PART-3
5- in Buzurgo me bahut se farui masayal me ikhtilaf bhi he, magar apni apni jagah sab haqq per hai, isliye shariyate mutahhara per amal karne ke liye in me se jinki pervi ki jaye sahi he, magar in me se kisi ki be-adabi or gustakhi jayaz nahi, kyuki kisi Aalim ki gustakhi dar asal ilm ki toheen he, or ilme shariyat ki be-hurmati bargahe khudawandi me na-kabile maafi he,
6- Shariyate mutahhara ka beshtar hissa wo he jis per ye charo imaam muttafik hai, Ba- kaul Hazrat Shah waliullah Muhaddis Dehalvi R A ke -” in charo Buzurgo ka kisi masle per ittefaak karna, ijmaye ummat ki alaamat he, yani jis masle per ye Aimma Arba muttafik ho, samajh lena chahiye k Hazraate Sahaba ikram R A se lekar aaj tak poori ummat is per muttafik chali aayi he, isliye ittefaki masle se bahar nikalna jayaz nahi,”
7- IJTEHADI -IKHTILAF, Yani farui masayal me ikhtilaf -jese namaz me haath kaha Baandhe, Kadmo ke darmiyan kitna faasla ho, Rafayaden kiya jaye ya nahi, Ameen buland awaaz me kahe ya ahista, Imaam ke pichhe surah fatiha pade ya nahi,
in masayalo ki tadaad chahe kitni bhi ho, do no fareeko me se jiski Jo Tehkeek ho, uske liye usi per amal karna jaroori he,
Agar Ahle hadees Hazraat imaam Abu Hanifa r a ki tehkeek per mutmain nahi to unhe is per majboor nahi kiya ja sakta, isi tarah Ahle hadees ki Tehkeek layake itminan nahi to koi jaroori nahi k hum unki Tehkeek per amal kare,
8- Hume maloom hona chahiye k Farui ikhtilaf Hazraate Sahaba ikram R A, Salfe Saleheen or Aimma ke darmiyan bhi rahe hai, or ye ikhtilaf agar apni hadd ke andar rahe to sarapa rehmat he, k ummat ke kisi na kisi Fard ke zariye Allah ta’ala ne Apne Nabi Paak Sallallahu Alaihivasallam ki ek ek sunnat ko kisi na kisi shaql me mehfooz kar diya he,
lekin is masle me ek fareek doosre fareek ke khilaf zabane taan daraj kare or in masayal ki bina per ek doosre ko Gumrah bataya jaye, to ye ikhtilaf rehmat nahi rahega balki Jehmat ban jayega or ummat ki Amali Taaqate in farui masayal me kharch hokar khatm ho jayegi,
Har cheej apni hadd me rahe to achchhi lagti he or jab hadd se aage nikal jaye to ye majmoon ban jati he, yahi haal in faruiyat ka he,
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PART-4
Nazriyati ikhtilaf
Ahle Hadees( jinko aam tor per Gair Muqallid kaha jata he ) or Hanafi me nazariyati ikhtilaf –
1- Ahle hadees ke najdeek kisi imaam ki iqtida, pervi nahi karna chahiye balki har shakhs ko Quran or Hadees se Jo baat samajh me aaye us per amal karna chahiye, Ye masla Taqleed or Tarke Taqleed ke unwan se mashoor ho gaya he,
2- Baaj Aukaat shoke ijtehad me ijmae ummat se bhi beniyaj ho jate hai, jese 20 Rakaat Taraveeh ko Bid’at kehte hai,
3- Teen Talaak ba lafze wahid ( ek baar) ka he,
Taqleed Kya he??
Taqleed ke maani he, ” kisi layake etmaad aadmi ki baat ko bager mutalba daleel tasleem kar Lena,”
Jis Aadmi ki baat mani ja rahi he agar wo sire se hi layake etmaad nahi he to jahir he k uski baat ka maanna hi galat hoga or agar wo apne Fun ka mahir he to usse daleel ka mutalba karna galat hoga, iski misaal esi he k aap kisi doctor ke paas jate hai or wo aapke liye nuskha tajveej karta he, agar wo doctor apne Fun me mahir hi nahi he to aapka uske paas Jana hi galat hoga or agar wo apne Fun ka mustnad mahir he to uske tajveej kiye hue nuskhe ki ek ek cheej ke bare me bahas karna or usse daleel maangna bilkul bhi sahi nahi hoga, vajah ye he k ek aam aadmi kisi mahir ke paas jata hi us waqt he jab k wo masla uski aqal or faham ki Sateh se ouncha ho,
Bilkul isi tarah Deen or Shariyat ka mamla samajh lena chahiye, pas deen ke Jo aam masayal Jo Hujoor Akram Sallallahu Alaihivasallam ke zamane se mutawasir chale aa rahe hai or jinko har aam musalman jaanta he, ese masayal ke bare me kisi ko kisi Aalim ke paas Jane ki jaroorat pesh nahi aati or na hi koi jata he, Deeni masayal me ahle ilm ki jaroorat usi waqt pesh aati he jab hum jese aam Aadmi ki aqal, jehni sateh se masla bahar ho, esi halat me 2 soorate hai, –
1- Hum khud Quran or Hadees kholkar beth jaye or humari apni aqal or faham me Jo baat sahi lage use ” Deen” samajh kar us per amal karne lage,
2- Doosri soorat ye he k Jo Hazraat Quran or Hadees ke mahir hai, unse ruju kare or unhone apni maharat, Taveel tajurba or khuda daad Bashirat se Quran or Hadees me gor karke Jo natija nikala he, us per etmaad kare ,
Pehli soorat khud Raay ki he Jo ” Gair Muqallid ” he, or doosri soorat ko ” Taqleed ” kaha jata he, Jo ain takaaja e aqal or fitrat ke mutabik he,
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Part -5
Mahireene Shariyat ki tehkeekat se sarfe nazar(inkaar) karte hue ek ek masle ke liye Quran v hadees me gor karne wale shakhs ki misal esi he k koi shakhs bahut si pechida bimariyo me mubtila ho or Doctor ke paas Jane ko apni kasre shan samjhe or ilaaj ki achchhi achchhi kitaabe kholkar beth jaye or Jo aqal me aaye wo ilaaj ka tajurba apni jaat pe karne lage,,
avval to koi aqalmand esi harkat karega nahi!! Or agar koi waqayi khush fehmi ka shikar hokar doctor ko dikhane ke bajaye khud hi pechida bimariyo ka ilaaj apne mutale ke jor per karne lage to usko sehat ki dolat to naseeb nahi hogi albatta use apne kafan dafan ka intejaam pehle se kar lena chahiye,,
Jis tarah tib (ilaaj) me khud rai Aadmi ko qabr me pahuncha kar chhodti he, usi tarah Deen me khud rai Aadmi ko gumrahi or zindka ke gaar me pahunchati he, Yahi vajah he hamare saamne jitne gumrah firke hue un sabne apni mashq ka agaaz khud rai or tarke taqleed se kiya he,,
Mashoor muhaddis Aalim Molana Muhammad Husen Batalvi r.a. is khud rai or tarke taqleed ka maatam karte hue bilkul sahi farmate hai,,
” 25 baras ke tajurbe se humko ye baat maloom hui he k Jo log be ilmi ke saath mujtade mutlak hone ka daava karte hai or mutlake taqleed ke tarik ban jate hai wo aakhir islaam ko salaam kar bethte hai,
” kufr v irtdaad ke asbaab or bhi bakasrat
mojood he magar deendaro ke bedeen ho jane ke liye be ilmi ke saath tarke taqleed bahut bada sabab he, gar wo ahle hadees me Jo be ilm ya kam ilm hokar tarke mutlake taqleed ke muddai hai, wo in nateejo se dare, Or Tamaam hazraat in logo se, in gumrah firko, giroh se bachkar rahe,, is giroh ke log azaad or khud mokhtar ho jate hai,
Allah Hifazat kare,
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Part 6
Bahut se akabir auliya Allah ka mamool tha k aaimma ke aqwal ko jama karte the or har masle me ese kol ko akhtyar karte the jisme jyada se jyada ehatyat nazar aaye, maslan ek imaam ke najdeek ek cheej jaroori he or doosre ke najdeek jaroori nahi to wo hazraat jaroori wale kol per amal karte, isi tarah maslan ek imaam ke najdeek koi cheej makrooh he or doosre ke najdeek makrooh nahi to wo hazraat makrooh wale kol per amal karte hue usse parhej karte the,,
ye to khudatars bando ki shan thi, magar ab tarke taqleed ka matlab ye samjha jata he k jis imaam ka Jo masla khwahise nafs ke mutabik nazar aaye us per amal karo, Ye darasal Quran v sunnat ki pervi nahi balki khwahise nafs ki pervi he, u
Ye darasal Quran v sunnat ki pervi nahi balki khwahise nafs ki pervi he, use shaitan ne Quran v hadees ki pervi ka rang de diya,,
Shah waliullah muhaddis dehalvi r.a. farmate hai,, k chothi sadi se pehle kisi muayyin imaam ki taqleed ka riwaj nahi tha balki hota ye tha k jisko masla maloom karna hota wo kisi aalim se masla poochh leta or us per amal karta,
Lekin chothi sadi ke baad haqq taala shanuhu ne ummat ko Aaimma arba ki iqtda per jama kar diya, or ek muayyin imaam ki taqleed ko lajim samjha jane laga, is zamane me yahi khair ki baat he,, isliye k ab logo me dayanat v taqwa ki kami aa gayi, agar ek muayyin imaam ki taqleed ki pabandi na hoti to har shakhs apni pasand ke masayal chun chunkar un per amal karta or deen ek khilona bankar reh jata,, ab is khud rai ka ek hi ilaaj he k nafs ko kisi ek maahire shariyat ke fatwe per amal karne ka paband kiya jaye or isi ka naam taqleede shakhsi he,,
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Part 7
Ahle hadees hazraat ki janib se kaha jata he k chuke taqleed ka rivaaj kai sadiyo baad hua he, isliye ye bidat he, magar taqleed bidat kehna unki galti he, isliye k avval to isse ye lajim aayega k in ahle hadees hazraat ke siva ( jinka vajood hi 13 vi sadi me nahi tha),poori ummate Mohammediya gumrah ho gayi, nauzubillah,,,,,
Or ye theek wahi ravayya he Jo shiya mazhab Hazraate sahaba r.a ke bare me pesh karte hai, or chuke islaam Qayamat tak ke liye aaya he, isliye poori ummat ka ek lamha ke liye bhi gumrahi per muttafik hona batil he, doosre Aap hazrat sallallahu alaihivasallam or sahaba r.a. ke zamane me bhi ye dastoor tha k nawakif or aami log ahle ilm se masayal poochhte or unke fatwe per bager talabe daleel amal karte the, or isi ko taqleed kaha jata he, goya taqleed ka lafz agarche istemal nahi hota tha magar taqleed ke maani per log us waqt bhi amal karte the chahe uska naam taqleed na kehkar aap use iqtda, itteba kahe baat ek hi he, farj karo us waqt taqleed ka rivaj nahi tha, tab bhi isko bidat nahi kaha ja sakta isliye k shariyat per chalna farz he, or me pehle bata chuka hu k aaj Jo ” shakhsi taqleed ” ke bager shariyat per chalne ki koshish karega, wo kabhi nafs v shaitan ke makro fareb se mehfooz nahi reh sakta,, isliye bager khatre deen per chalne ka ek hi raasta he or wo he k kisi ek mahire shariyat imaam ki pervi karna he,,
Aam tor per dekha jata he k ahle hadees hazraat- chand masayal ke siva, ahle jahir muhaddiseen ki pervi karte hai, fir bhi taqleed se inkaar karte hai,,,,! iske bina koi chara nahi, isliye k deen koi aqli ijaad nahi balki mankulaat ka naam he, or mankulaat me har baad me aane wala apne pehle walo ke nakshe kadam per chalna lajim he, ye fitri cheej he jiske bager shariyat per amal mumkin nahi,,
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Part -8
Ahle hadees hazraat ki ijaad, pedaish India me he,or chuki yaha Hanafi log pehle se hi the, isliye in logo ke etrajaat ka shikar avval or akhir Hanafi hi he,, isi per bas nahi balki inhone imaame aazam Hazrat Abu Hanifa r.a. ki kasre shaan me koi kasar nahi chhodi, Halaki ahle hadees ka bahut sa anjeeda tabka, khusoosan inke akaabir v buzurg imaam Abu Hanifa r.a. ki be adabi ko achchha nahi samajhte, magar inka nojawan tabka ” amal bil hadees” ke maani hi hazrat imam Abu Hanifa r.a. ki be adabi or gustakhi karne ko samajhte hai,
inka ye amal inke haqq me khatarnak he kyuki imaame aazam ki bulandi e shan ke liye yahi kaafi he k mujaddid Alfishani r.a.or shah Abdul Aziz muhaddis r.a. jese akaabir unke muqallid hue,, isliye chand khush faham logo ki tankeed se hazrat imam r.a. ki bulandi or nartaba me to koi fark nahi aayega albatta salfe saleheen or khasane khuda ki gustakhi ka Jo wabaal najil hua karta he, wo in logo ke liye khatre ki cheej he,,
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Part 9
Ahle hadees hazraat ke nazariyati ikhtilaf ka doosra nukta ye he k ye hazraat baaj okaat shoke ijtehad me ” ijmaye ummat ” se bhi beniyaj ho jate hai, yaha uski 2 misaale hai,
Aapko maaloom hona chahiye k 20 rakaat taraveeh ka dastoor musalmano me hazrat Umar r.a. ke zamane se aaj tak chala aa raha he or charo aaimma e deen (imaamo ) me is per koi ikhtilaf nahi he, sab muttafik hai, lekin ahle hadees isko bila takalluf ” Bita’at ” kehte hai, or baaj log to hazrat Umar r.a. ki shaan me bhi gustakhi karte hai,,,
Doosra masla ye he k “3 talaaq ba lafze wahid ka he” yani agar koi shakhs apni bivi ko ek lafz ya ek majlis me 3 talaaq de dale to 3 hi talaaqe shumar hogi, ye fatwa bhi hazrat Umar r.a. ne diya tha or tamaam sahaba ikram r.a., Taabaeen, ne isi fatwe per amal kiya, yahi majhab tamaam aaimma e deen ka he, lekin ahle hadees badi jurrat se ese teen talaaqo ke ek hone ka fatwa dete hai,,,
ahle hadees in do no maslo ( taraveeh or talaaq) me ijmaye ummat se hatkar Shiyao ke naqse kadam per chal rahe hai, or hazraate khulfa e rashideen ki pervi ka hukm janabe Rasoolullah sallallahu alaihivasallam ne ummat ko diya tha, usse ye inkaar kar rahe hai,,
Faisla in ahle hadees ( Gair Muqallid) ki jad,,, sahaba r.a.,taabaeen, aaimma e deen or akaabir e ummat ke maslo ko galat karaar dekar,, aaj ke kuchh jyada pade likhe (Jo haqeekat me gumrah he) logo ki raay ko jyada sahi karaar dena,, Nauzubillah,,,,
Ab aap samajh sakte hai, kon haqq pre he,, kon nahi,,,
**Alhamdulillah Akhtam **
Ikhtilafe Ummat or Sirate mustakeem, Safa no 35,
⊙Talibe Dua⊙
ⓖ Haqq Ka Daayi,
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→ρLѕ ƒoʀwαʀd to others
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