73 FIRQE ME SIRF 1 JANNATI

بسم اللہ الرحمٰن الرحیم

Sharah Hadees  Iftiraq e UmmatA

          Iftiraaq e Ummat ki Hadees Mukhtaliq tareeqon aur mukhtalif alfaz se marwi hai magar matlab sab ka ek hai Abdullah Bin Amr Bin Aas razi Allahu anhu se marwi hai ke Rasoolullah sallallahu alaihi wasallam ne irshad farmaya:

وَإِنَّ بني إسرائيل تَفَرَّقَتْ عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً، وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلَاثٍ وَسَبْعِينَ مِلَّةً، كُلُّهُمْ فِي النَّارِ إِلَّا مِلَّةً وَاحِدَةً»، قَالُوا: وَمَنْ هِيَ يَا رَسُولَ اللَّهِ؟ قَالَ: «مَا أَنَا عَلَيْهِ وَأَصْحَابِي»

Tarjuma: “Tehqeeq Bani Israil me 72 firqe hue aur meri Ummat me 73 firqe honge, wo Sab Naari aur Dozakhi honge magar 1 Firqe ke. Sahaba razi Allahu anhum ne arz kiya Ya Rasoolallah sallallahu alaihi wasallam! Wo 1 firqa kaunsa hai jo Dozaq se mehfooz rahega? Ap sallallahu alaihi wasallam ne irshad farmaya, wo firqa Najiyah wo Firqa hai jo mere aur Mere Sahaba razi Allahu anhum ke tareeqe par hoga.”(Tirmizi 2641,Ahmad,Abu Dawood)

Maloom hua ke firqa Najiya wo log hain jo sunnat e nabawi aur Jamat e sahaba ke mutabe aur pairoo hon aur ye Amr Siwaye Ahle Sunnat wal Jamat ke kisi aur giron me nahi paya jata is liye ke Itteba e Sunnat se Hadees e Nabawi ka itteba murad hai aur Jamaat se Jamat e Sahaba ki pairwi murad hai.

Janna chahiye ke is Hadees me Iftiraaq se Usool aur Aqaid ka Ikhtelaf murad hai, A’maal aur Amaliyaat ka ikhtelaf murad nahi. Is liye ke Bani Israil ka aur Apki Ummat ka Amali aur Firoi Ikhtelaf 72 aur 73 ke adad me Munhasir nahi, Dunya ki bad aamaliyon ki koi had aur shumar nahi. Maloom hua ke Ifteraq se Aqaid aur Usool ka Ikhtelaf murad hai aur Dukhool e Naar ka sabab wahi Aeteqad e Fasid hoga, Aur Ummati se Ummat e Ijabat muraad hai yani wo log Jo Huzoor sallallahu alaihi wasallam par Iman laaye aur Ap ki Dawat ko Qabool kiya. Is liye ke Huzoor sallallahu alaihi wasallam ne Hadees me Ummati ko apni taraf muzaaf farmaya yani Meri Umamt aur Aksar o Beshtar hadees me jahan kahin bhi Ummat ko Apni taraf muzaaf farmaya wahan Ahle Qibla aur Ummat e Ijabat murad hai , Ummat e Dawat murad nahi. Is liye ke Ummat e Dawat me tamam dunya ke kafir shamil hain, aur unka adad beshumar hai.

Doosra ye ke ILLA WAHIDATUN ka istesna bhi isi par dalalt karta hai is liye ke ILLA WAHIDAH ke lafz se ye mafhoom hota hai ke Manshaa e Najaat us firqe Najiya ke tamam Aahaad aur Afraad me mushtarik hoga, aur Zaahir hai ke Ek Firqe ke tamam afraad Aeteqadaat hi me muttahid aur mushtarik hosakte hain, magar ek firqe ke tamam afraad ka Aamaal aur Afaal me muttahid hona na mumkin aur Mahaal hai.

Teesra ye ke Huzoor Akram sallallahu alaihi  wasallam ka Firqe Najiya ki tareef me ye farmana, ما انا عليه واصحابي  is par dalalat karta hai ke wo cheez tamam sahaba e kiram ke darmiyan mushtarik hogi. Aur ye Amar Bil Bidahat maloom hai ke tamam Sahaba e Kiram razi Allahu anhum me aisa Amar Mushtarik jis par tamam Sahaba muttafiq hon wo Siwaye Aqaid ke aur koi Shai nahi, amaliyaat aur firoi masail me Sahaba e Kiram ke mabain bhi ikhtelaf tha. Hazraat e Sahaba e Kiram me jo ikhtelaf tha wo faqat firoi aur amali masail me tha ke Ibadat ka Kaunsa tareeqe behter hai, Maslan Namaz me Rafa Yadain behter hai ya Tark e Rafa Yadain. Aameen aur Bismillah ka Jahar behter hai ya Ikhfaa. Asal Namaz me koi ikhtelaf na tha. Faqat Tareeqe ada me Ikhtelaf tha. Har ek kitab o sunnat ka Aashiq tha. Har ek ko fikr ye thi ke Ibadat us tareeqe se ada ki jaye ke Jo Allah aur Uske Rasool ke Nazdeek sab se behter ho. Ye Ikhtelaf fikr o Nazar ka ikhtelaf tha jo Shaibe Nafs aur Riya se paak tha aur Keena aur Hasad aur Ikhtesaam aur jidaal se koson door tha. Yahi wajeh thi ke sahaba e kiram bawajood un ikhtelafaat ke bila taraddud ek doosre ki Namaz me iqteda karte the aur bahami Muhabbat aur mawaddat par zara Barabar us ikhtelaf ka koi asar na tha aur aisa ikhtelaf bilashuba rehmat hai. Sahaba e Kiram razi Allahu anhum ke ikhtelad se deen par amal karne ki mukhtalif soorten aur mukhtalif shaklen saamne aayin. Ghair Mansoos masail me Ijtehad ke tareeqe maloom hue Ummat ke liye sahoolat hui ke in NUJOOME HIDAYAT me se jis ki bhi iqteda karenge hidayat paayenge. Gharz ye ke Sahaba e kiram ka bahimi ikhtelaf faqat firoi aurIjtehadi masael me tha , Usool aur Aqaid me koi Ikhtelaf na tha.

Isi tarah Imam Abu Haneefa, Imam Malik, Imam Shafai aur Imam Ahmad rahimahumullah Sahaba e Kiram razi Allahu anhum ki tarah Usool e Deen aur Aqaid me muttafiq the aur Sahaba e Kiram razi Allahu anhum ki tarah Firoi aur Ijtehadi masail me Mukhtalif the.

Jis tarah Ambiya e kiram ka deen ek hai aur Shariyaten mukhtalif hain usi tarah Fuqaha e Kiram ka firoi masael me Ikhtelaf Ambiya e Kiram ki mukhtalif shariyaton ke ikhtelaf ka namoona hai. Hadees me hai ke Meri Umamt ke Ulama Ambiya ke waris hain.

Aur jis tarah Ambiya ki shariyaton ka ikhtelaf ain rahmat hai jo beshumaar hikmaton aur maslihaton aur rehmaton par mabni hai usi tarah Fuqaha ka firoi masael me ikhtelaf bhi rehmat hai. Rahmatullahi alaihim Ajmaeen.

Ye to na Mumkin hai ke Dunya me Ikhtelaf na ho. Lekin dekhna ye hai ke wo Ikhtelaf kaisa aur Kis qism ka hai agar wo Ikhtelaf Aghraaz aur Nafsani khahishon par mabni hai to Bilashuba MAZMOOM aur ZEHMAT hai jaise Assembly aur Election me 2 partiyon ka ikhtelaf. Jo Khud Gharziyon aur Keenon aur adawaton ka poora poora Ayeena hota hai.  Election ke ikhtelaf ko jis ladai se tashbeeh dedi jaye to In Sha Allah Dunya ka koi Jhagda Gandagi aur paleedi me Election ke paasand bhi na hoga(Kuch bhi nahi yani sab jhagdon se ganda election ka jhagda). Aur agar wo Ikhtelaf, Ikhtelaf e Fikr o Nazar hai jaise Wuzaraa aur Arkaan e Daulat aur Khair Khwahan e Saltanat kisi mulki Masle par Ghaur o fikr karte hain us waqt bhi raayen mukhtalif hoti hain lekin ye ikhtelaf sarasar Rahmat hota hai. Mukhtalif Anzaa aur Afkaar ke Jama hone se masla ka Maa Lahuu wa Maa Alaih aur Masle ke tamam atraaf aur jawanib aur us ke tamam pehlu saamne aajate hain  aur haqeeqa wazeh hojati hai aur Mushkilaat se nikalne ka rasta nazar aajata hai. Aisi Majlis Ajeeb Majlis hoti hai. Nazar o Fikr ki Jaulaangaah aur Aqal o tadabbur ki numaish gaah hoti hai. Fuqaha e Kiram ka Ikhtelaf isi qism ka tha.

Sahaba aur Tabaeen se jo Aqaid Sabit hain wo Sarahatan Kitab aur Sunnat se sabit hai, un me koi Ikhtelaf nahi aur yahi Aqaid Midaar e Najaat hain aur inhi par Imaan aur kufr ka faisla hota hai.

Usool e deen aur Aqaid e Islam me Aimma e Arba ka koi Ikhtelaf nahi Firoi masail me Ikhtelaf hai.

Fuqaha e kiram ka ikhtelaf aisa hai ke andheri raat me Qiblah mushtabash hojaye aur Qibleh ke baare me Raaen mukhtalif hojayen to ek be khabr Aadmi ye sochta hai ke In me se Qibleh ki Shinakht me kaun afzal aur Akmal hai. Jo Afzal hoga usi ka Itteba karega aur agar koi Shakhs ye kahe ke Mai Us waqt tak Namaz na padhunga jab tak ye sab log Qibleh ke baare me Muttafiqur Raaye na hojayen. To iska saaf matlab ye hoga ke ye Shakhs Namaz padhna nahi chahta, Namaz na padhne ke liye ek Bahana tarasha hai.

Isi tarah Fiqhi aur Deeni Masail me samajhna chahye jo tumhare Aeteqad me sab se ziada Ilm aur Fahem rakhta ho us ki taqleed aur Itteba karo.

Agar tum bimar hojao aur Shahar me muta’addid tabeeb(doctors) rehte hon to aise Tabeeb ka Ilaj pasand karoge jo tumhare khayal me sab se ziada ilm e Tib ka maahir hai.

Tum ko ye ikhtiyar hai ke jis Tabeeb ka chaho Ilaj karo magar ye ikhtiyar nahi ke 4 Tabeebon ke tajweez kardah nusqon me se jonsi dawa tum ko lazeez maloom ho us ko lelo aur baaqi ko chord do.

Neez ye bhi zaahir hai ke har Tabeeb ka Tareeq e Ilaj mukhtalif hai magar Usool e Tib me koi ikhtelaf nahi. Pas agar koi Mareez ye kahe ke mai us waqt tak Ilaaj na karaunga jab tak tamam Tabeeb ek tareeq par Muttafiq na hojayen to Ahle Aql samajh jayenge ke ye Mareez ka bahana hai. Is bahane se ye Mareez apna ilaj hi karana nahi chahta. Jo Mareez Atibbaa’ ke Ikhtelaf ko Ilaj na karne ka bahana banata hai to samajh lo ke Us ka Anjaam siwaye Halakat aur Maut ke kuch nahi.

Isi tarah jo shakhs ye kahe ke mai us waqt tak deen par Amal na karunga jab tak Abu Haneefa aur Shafa’ii rahimahumullah ka ikhtelaaf Khatm na hojaye to khoob samajh lo ke ye Shakhs be-deen hai. Fuqaha ke ikhtelaf ko bahana bana raha hai. Wo Dunya ka kaunsa FANN hai jis me us FANN ke mahireen ka ikhtelaf na ho. Masail e Tibbiyah me ATIBBA ka ikhtelaf hai aur Masail e Falsafa me Hukamaa ka ikhtelaf hai. Magar  sab jaante hain ke ye Ikhtelaaf, Ikhtelaafe Nazar o Fikr hai aur aisa Ikhtelaf Aalam ke liye REHMAT hai. Isi tarah Fuqaha e Kiram ke Ikhtelaf ko samjho ke wo Ikhtelaf bhi REHMAT hai balke Atibba aur Hukamaake ikhtelaf se hazaron darje badh kar REHMAT hai.

Lihaza kisi Shakhs ka ye kehna ke mai Ahkaam e Shar’iyyah par isliye Amal nahi karta ke Fuqaha me Ikhtelaf hai ye bi-ainihi aisa hi hai ke koi mareez shaded Bimari me Mubtala ho aur koi tabeeb us ke liye Dawa Tajweez kare to wo Mareez ye kahe ke chunke Baaz dawaon ke Garm aur Sard hone me Atibba Mukhtalifur Raye hain,  lihaza mai us waqt tak Ilaj na karunga jab tak Atibba ka ye Ikhtelaf rafa(khatm) na hojaye. Ya kam az Kam mujh ko koi Shakhs ye batlade ke ye Ikhtelaf kyun kar Rafa hosakta hai. Ikhtelaaf ke Amar e Azali aur Zaroori hai. Jab tak Aalam hai us waqt tak Ikhtelaf  badastoor qayem rahega.

وَلَا يَزَالُونَ مُخْتَلِفِينَ، إِلَّا مَنْ رَحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ

Tarjuma:Hamesha log Mukhtalif rahenge magar jis par Allah Ta’ala Rahem farmayen aur usi waste log paida kiye gaye aur Apke Rab ka Hukm tamam aur poora hua.(Surah Hood:118,119)

Al gharz Ikhtelaaf e Khalq aur Ikhtelaaf e Kayinaat, Haq Ta’ala ki Qazaa e Azali hai. Uski Qazaa ko koi rad nahi karsakte, aur na ye kisi ki Qudrat me hai ke wo bahami Ikhtelafaat ko Rafa karsake ya koi aisa tareeqe qayem karde jis se Hamesha ke liye Ikhtelaf rafaa hojaye.

Agar Umoor e Deeniya me Ikhtelaf hai to Umoor e Dunyawia me us se hazar darje badh kar Ikhtelaf hai lekin Bawajood in baaton ke koi Shakhs ye nahi kehta ke mai Dunya ka kaam us waqt tak na karunga jab tak tamam log Muttafiqur Raye na hojayen.

Pas agar Fuqaha aur Ulama ke Ikhtelaaf e Aaraa ki wajeh se deen ka tark jayez hai to Ahle Dunya ke ikhtelaf ki wajeh se pehle Dunya ka tark zaroori hona chahye. Maloom hua ke deen to chord chuke hain aur iKhtelaaf ka zikr mahez bahana hai.

Pas jis tarah dunya me Ikhtelaaf e Aaraa ke waqt Ehtiyat ka tareeqe ikhtiyar karte ho usi tarah Masail e Deeniya me Ikhtelaf ke waqt Ehtiyat ka tareeqe ikhtiyar karo. Maslan 1 Imam kehta hai ke Aurat ko hath lagane se Wuzoo toot jata hai aur Doosra Imam Kehta hai ke Wuzoo nahi tootta. Aisi Soorat me Ap jis Imam ko Ilm aur Taqwe me badha hua samjhen uski pairwi karen ya jis me Ehtiyat samjhen us par Amal karen, lekin ye jayez nahi ke sire se Wuzoo hi ko chord baithen aur ye kehne lagen ke jab tak Fuqaha Muttafiqur Raaye nahi hojayenge us waqt tak mai wuzoo nahi karunga. Ye Uzr nahi balke Gurez aur pehlu tahi hai.

FIRQA E NAAJIYA KI TA’YEEN

          Nabuwwat Khatm hoagayi aur Deen mukammal hogaya aur Huzoor sallallahu alaihi wasallam ne peshan goi farmadi ke Mere baad meri Ummat me ikhtelaf hoga aur Mukhtalif firqe paida honge wo sab NAARI(JAHANNAMI) honge sirf ek firqa NAAJI hoga aur ye bhi batladiya ke Haq aur Sadaqat aur Najaat ka miyaar kya hoga “ما انا علیہ و اصحابی” yani jo Firqa mere aur mere sahaba ke tareeqe aur unke Naqsh e Qadam apr chalega wo NAAJI hoga. Is liye kitab o sunnat ka mafhoom aur jo Uloom e Kitab o Sunnat se makhooz aur Mustafaad honge wo wahi honge jo Sahaba e Kiram razi Allahu anhum ne samjhe hain har Bid’ati aur Gumrah apne Fasid aqaid ko apne Za’m aur Khayal me Kitab o Sunnat hi se makhooz hone ka mudda’ii hai lihaza Kitab o Sunnat ke Wahi ma’aanii aur Mafaheem motabar honge jo Hazraat e Sahaba e Kiram razi Allahu anhum ne samjhe hain, uske Khilaf kisi Mafhoom ka aetebar na hoga. Jo Shakhs Sahaba e Kiram razi Allahu anhum ke Khilaf Kitab o Sunnat ka koi Mafhoom bayan kare bas yahi uske Gumrah hone aur Be Aqal hone ki daleel hai.  Agar Sahaba e Kiram razi Allahu anhum nahi samjhe to ye Neem Arabi daan aur ye Neem Angrezi Khwaan kahan se samajh gaya? Ye Neem ki Qaid is liye lagayi ke poora Arbi daan to wahi samjhega jo Sahaba Razi Allahu anhum o Tabaeen aur Salafe Saaliheen ne samjha aur poora angrezi daan Lab Kushai na karega. Is liye Aaqil aur daana is kitab ke matlab bayan karne par Kabhi Jurat nahi karsakte jis kitab ki wo zaban na janta ho, jis tarah ek Arabi zaban ka fazil aur Adeeb angrezi qanoon ki Sharah ke bare me lab kushai nahi karsakte usi tarah ek Angrezi Daan Quran o Hadees ki Tafseer par lab kushai nahi karsakte mahez Tarjuma dekh kar apne ko Qanoon daan samajhna bhi nadaan hone ki daleel hai.

Jis tarah Rasoolullah sallallahu alaihi wasallam ki Ita’at, Haq Ta’ala ki Ita’at ka namoona hai. Usi tarah Sahaba e Kiram razi Allahu anhum Nabi e Akram Sallallahu alaihi wasallam ka Namoona hain. Lihaza jis tarah Sunnat e Nabawi aur Uswah e Paighambar ko Tareeqa Khudawandi se juda nahi kiya jasakta usi tarah Uswah Sahaba ko Uswah e Nabawi se juda nahi kiya jasakta. Khuda Ta’ala ka Deen aur us ke Ahkaam hum tak unhi 1 waston se pohanche hain. Quran e Kareem Nabi Kareem aur Rasool e Azeem ke Sahaba ki madah se bhara pada hai. Baghair in 2 waaston ke maane hue deen baaqi reh sakta.

Lihaza Firqah Naajiyah wo Firqa hoga jo in 2 waaston ko manta ho, yani Nabi e Kareem sallallahu alaihi wasallam ki Sunnat aur Sahaba e kIram razi Allahu anhum ke tareeqe ko manta ho. Wo Ahle Sunnat wal Jamaat ka giroh hai. Shiyon ne to Sahaba e Kiram razi Allahu anhum ko Kaafir aur Gumrah qarar diya aur Kharjiyon ne Sahaba e Kiram razi Allahu anhu ki Nisf(aadhi) Jamat ko Kafir qarar diya. Ahle Sunnat Wal Jamaat ne Sunnat e Nabawi ko bhi liya uar tamam Sahaba aur Ahle Bait razi Allahu anhum ko apna USWAh aur QUDWAh banaya uar jin se Khuda aur Uska Rasool raazi ho un se ye bhi raazi hue aur unke Tareeqe par chalne ko Khuda aur uske Rasool ki raza aur khushnoodi ka zarya samjha. Allah Ta’ala to Sahaba e Kiram razi Allahu anhum se raazi hai. Quran e Kaeem Razi Allahu anhum wa Razuu Anhu se bhara pada hai. Agar koi Bad Naseeb Sahaba razi Allahu anhum se raaz nahi to Balaa se Raazi na ho. Khuda ki Razamandi ke baad kisi ki razamandi ki zaroorat nahi. Ye Shaikh Apne liye soche ke Khuda ko kis tarah raazi karega.

Ulama ne likha hai ke Ahle Hawaa aur Ahl e Bid’at ke asal sar giroh 6 Firqe hain:

1. Khawarij,           Shia,                 3. Qadriyah(Jis ki 1 Shakh Motazala hia)
2. Murjiyah, 5. Mushabbaha 6. Jehmiyah.

Phir in 6 Firqon ki Shakhen jo mil kar 72 tak pohanch jati hain aur in tamam firqon ke Aeteqadaat Hazraat Sahaba Razi Allahu anhum se hate hue hain, is liye in ko FIRQ E ZAALLAH yani Gumrah Firqe kaha jata hai.

Imam Rabbani Mujaddad Alf e Saani rahmatullahi alaih farmate hain jin 72 Firqon ke baare me “kulluhum fin Naar” aaya hai (Sab Dozakh me jayenge) us se Dozakh ka Daaimi azaab muraad nahi. Is ke Dozakh ka daimi azaab Imaan ke manafi hai. Daaimi Azaab Kuffar ke sath Makhsoos hai aur Chunke ye Bid’ati Firqe sab Ahle Qibla hai is liye in ki Takfeer me Jurat na karni chahye jab tak ke deeni Zarooriyaat ka Inkar aur Ahkaam e Shariyyah Mutawatiraat ko rad na karen, aur un Ahkaam ko jo Deen se Zaroori aur Badeehi taur par Sabit hochuke hon Munkir na hon.(Mulkhisan Maktoob 38 az Daftar Suwwam)

FAIDEH JALEELAH

Janna Chahye ke Ulama e Mutakallimeen ne in 72 Firqon ko apni Kitabon me shumaar kiya hai lekin Takalluf se Khaali nahi is liye ke Agar Zaahir aur Mashhoor Firqon ki tadad dekha jaye to 72 se bhot kam hai aur agar Mashhoor aur Ghair Mashhoor sab ko shumaar kiya jaye to 72 se badh jati hai.

Lihaza Ehtiyat ka muqtaza ye hai ke ye kaha jaye ke Nabi Akram sallallahu alaihi wasallam ne Firqa haaye Ummat ke Ifteraaq ko Kisi Zamaan aur Makaan ke sath Makhsoos nahi farmaya. Mumkin hai ke Baaz Firqe abhi paida bhi na hue hon aur Ayenda chal kar paida hon. Neez 2 Firqe jab kehlate hain ke jab unke Usool e Mazhab Mukhtalif hon. Lekin agar 2 Firqe aise hon ke Zaahiran to baham mukhtalif hon lekin Usool dono firqon ke ek hone to wo do firqe mila kar ek hi firqa samjhe jayenge. Isi tarah un tamam Shaakh dar Shaakh firqon ki tadad Usooli ikhtelaf ke lihaz se In sha Allah 72 se mutajawiz na hogi.

Aur chunke ye 72 firqe Sab Ahle Qibla hain is liye un ke liye ye Shart hoga ke Zarooriyaat e Islam aur Qatiyyaat e deen ke Munkir na hon. Is liye ke Jo Shakhs Zarooriyaat e Deen ka Munkir ho wo Ahle Qibla me se nahi. Maslan Agar koi Rafzi Hazrat Ali razi Allahu anhu ki Uloohiyat ka Qaail ho ya Tehreef e Quran ka Qaail ho ya Hazrat Jibraail alaihis salam se Wahii lane me Ghalti ka Qaail ho to is Qism ka Aqeeda rakhne wala hargiz Ahle Qibla se na hoga.

(Makhooz Aqaid Islam)