Naam-e-Muhammad ﷺ Par Angoothe Choomna

بسم الله والحمد لله والصلاة والسلام على رسول الله

Allah Ta’ala aur Rasoolullah ﷺ se mohabbat ka taqaza hai ke unki ita’at aur farma-bardari ki jaye. Sayyidna Abu Bakar Siddiq (RA) ne apne pahle khutba me irshad farmaya tha:

“Meri ita’at us waqt tak karna, jab tak main Allah aur uske Rasool ﷺ ki ita’at karoon, jab main Allah aur uske Rasool ﷺ ki na-farmani karoon, to aap par meri ita’at farz nahin.” (Seerat Ibne Hisham: 6/82)

Hamara farz banta hai ke ghuloo-o-taqseer se bachte hue Nabi-e-Akram ﷺ  ki sunnaton par dil-o-jan se amal kiya jaye aur shari’at ke dayre me rahte hue Aap ﷺ  ki izzat-o-tauqeer ki jaye.

Isi silsile me ek amal Nabi-e-Kareem ﷺ  ka nam sun kar angoothe choomna hai. Is amal par koi daleel nahin hai. Agar ye neki ka kam hota ya shari’at ki roo se Nabi-e-Akram ﷺ  ki tazeem hoti, to Sahaba Ikram (RA) aur Aimma-e-Azzam (rh) zaroor karte. Wo sab se badh kar Nabi-e-Akram ﷺ  ki tazeem karne wale the. Kisi siqa Imam se uska jawaz sabit nahin, lihaza ye deen nahin. Lekin iske bawajood is amal par kuch dalaail pesh kiye jate hain. Iske suboot par pesh kiye jane wale dalaail mulahiza farmaye:

Daleel Number 1

Musnad Firdaus az Dailami me Sayyidna Abu Bakar Siddiq (RA) ke bare me hai:
“Jab Aap (RA) ne muezzin ko “Ash-hadu Anna Muhammar Rasoolullah” kahte suna, to yahi alfaz kahe aur shahadat ki dono ungliyon ke pore se choom kar ankhon se lagaya. Us par Nabi ﷺ  ne farmaya: Jisne aisa kiya, jaisa mere pyare ne kiya hai, uske liye meri shafa’at halal ho gayi.” (Al Maqasid-ul-Hasanah lis Sakhawi: Pg 384)

① Ye riwayat Be-sanad hai.

② Hafiz Sakhawi (rh) (d 902 AH) ne is riwayat ke mutalliq likha hai:

لَا يَصِحُّ Ye riwayat sabit nahin hai.   

Baz log kahte hain ki “لَا يَصِحُّ”ye riwayat saheeh nahin hai, se ye ilzam nahin ata ke ye “hasan” bhi nahin hai. Unki ye bat bahut badi khata hai aur is riwayat par to fit bhi nahin ati, kyonki is riwayat ki sanad hi maujood nahin.

Daleel Number 2

Sayyidna Khizr (AS) se mansoob hai:
Jo shakhs muezzin se “Ash-hadu Anna Muhammar Rasoolullah” ke alfaz sun kar kahe,
مَرْحَبًا بِحَبِيْبِيْ وَقُرَّةِ عَيْنِيْ مُحَمَّدِ بْنِ عَبْدِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّم
phir dono angoothe choom kar ankhon par rakhe, uski ankhen kabhi na dukhengi. (Al Maqasid-ul-Hasanah lis Sakhawi: Pg 384)

Ye riwayat Be-sanad aur be-suboot hai.

֎ Hafiz Sakhawi (rh) farmate hain:

“Ye riwayat majhuleen (unknown) ki bayan ki hui hai aur inqeta (discontinuation) bhi hai.”

Is riwayat ki sanad bhi maujood nahin hai. Baz nadan dost majaheel ki riwayat ko zaeef kehne se gurez karte hain, lekin majaheel ka mas’la to tab pesh aye, jab sanad maujood ho. Sanad he agar maujood nahin, to majhool ki riwayat ke saheeh ya zaeef hone ki bahes se kya hasil?

Imam Shafi’ee (rh) ka farman albatta is silsila me sun lijiye:
“Hum muhaddiseen majhool rawi ki hadees qubool nahin karte, na he us shakhs ki riwayat qubool karte hain, jiski sachchai aur neki ham nahin jante.” (Ikhtilaf-ul-Hadees: 13; Ma’rifatus Sunan wal Asar lil Baihaqi: 1/12)

Deen muttasil riwayat ka nam hai, saheeh hadees ki sharton me buniyadi shart ittisal-e-sanad  hai, yahan to sire se sanaden hi maujood nahin. Ittisal kahan se hoga?

In Riwayat Ke Bare Me Ahle Ilm Ki Ara (opinions)

֎ Hafiz Sakhawi (rh) (d 902 AH) farmate hain:
Is maane ki marfoo ahadees me se koi bhi sabit nahin. (Al Maqasid-ul-Hasanah: Pg 385)

֎ Allama Mulla Ali Qari Hanafi (rh) (d 1014 AH) farmate hain:
Is bare me jo bhi riwayat bayan ki gayi hai, uska marfoo hona qat’an sabit nahin. (Al Israr-al-Marfooah Fil Akhbar-al-Mauzooah-al-Maroof bil Mauzuat-al-Kubra: Pg 210)

֎ Allama Ibne Abideen Shami (rh) (d 1252 AH) naql karte hain:
Unme se koi marfoo riwayat sabit nahin. (Raddul Mohtar: 1/293)

Hum kahte hain ke un riwayat ke saheeh ya zaeef hone ka faisla to bad ki bat hai, unki to sanad hi maujood nahin hai.

Tambeeh

① Allama Mulla Ali Qari (rh) farmate hain:
Jab Siddiq (RA) tak sanad sabit hogai hai, to amal ke liye kafi hai. (Al Mauzuat-ul-Kubra: Pg 210)

Lekin iski sanad bhi maujood nahin hai, Mulla Ali Qari (rh) ko shayad shubah ho gaya hoga.

② Mufti Ahmad Yar Khan Naeemi Barailwi Sahab (d 1391 AH) “Injeel Barnabas” ke hawale se likhte hain: “Usme likha hai ke Hazrat Adam (AS) ne rooh-ul-quds (noor-e-mustafawi) ke dekhne ki tamanna ki, to wo noor unke angoothe ke nakhuno me chamka diya gaya. Unhon ne fart-e-mohabbat se un nakhuno ko chooma aur ankhon se lagaya”. (Ja-al-Haq: 1/398)

Hume Quran-o-Hadees ki pairwi ka hukm diya gaya hai, na ki tahreef aur tabdeel ki hui  kitabon ki pairwi ka.

֎ Mufit Sahab mazeed likhte hain: “Agar man bhi liya jaye ki ye hadees zaeef hai, phir bhi fazaail-e-amal me hadees-e-zaeef moatbar hoti hai”. (Ja-al-Haq: 1/401)

Theek hai ki fazaail me zaeef ke moatbar hone ya na hone par bahes shuru ho chuki hai. Go, salaf me ye bahes na thi, lekin be-sanad riwayat ko to kisi ne bhi moatbar nahin kaha. Doosre ye ke is masla ka talluq fazaail-e-amal se nahin, balke ahkam-e-shariya se hai ki azan me Nabi ﷺ  ka nam-e-mubarak sun kar angoothe choomne chahiye ya nahin, fazael ki bat to bad me hai. Qarieen! Deen, saheeh riwayat ka nam hai, fazaail ka talluq bhi deen se hai.

֎ Imam Ibne Hibban (rh) farmate hain:

Maine us zaeef rawi ka etebar nahin kiya, kyonke kamzor rawi ki riwayat na hone ke barabar hai. (As Siqat: 9/159)

֎ Neez farmate hain:

Goya ke zaeef ki riwayat hukm me na hone ke barabar hai. (Kitab-ul-Majruheen: 1/328; Tarjuma Saeed bin Ziyad ad Dari)

֎ Hafiz Ibne Hajar Asqalani (rh) farmate hain:

Ahkam ya fazaail me hadees par amal me koi farq nahin, kyonki dono (fazaail aur ahkam) shari’at he to hain. (Tibbiyeen-al-Ajab Bima Ward Fee Shahri Rajab: Pg 2)

Zaeef hadees ko koi bhi deen nahin kahta.

֎ Mufti Ahmad Yar Khan Naeemi Sahab likhte hain: “Aur isko haram kahna mahaz jahalat hai.  Jab tak ke mumaniat ki sareeh daleel na mile, isko mana nahin kar sakte. Istehbab (mustahab hone) ke liye musalmano ka mustahab janna hi kafi hai, magar karahat ke liye daleel-e-khas ki zaroorat hai”. (Ja-al-Haq: 1/399)

Kisi siqa musalman se ba-sanad-e-saheeh angoothe choomne ko mustahab kahna he sabit nahin. Hum to is amal ko bidat kahte hain, kyonki is par daleel nahin hai. Lihaza ye kahna ke mumaniat ki sareeh daleel nahin, isliye isko najayez-o-bidat nahin kahna chahiye, ye qaul khud layaq-e-iltefat  nahin. Kyonki ibadat aur deen ke mutalliq ahkam Allah Ta’ala aur uske Rasool ﷺ  ki ijazat se kiye jate hain, isme mumaniat nahin, hukm aur ijazat ko dekha jata hai.

Agar ye man liya jaye ki mumaniat nahin ayi, isliye jayaz hai to phir har bid’at deen ka hissa qarar payegi. Agar koi eid-ul-fitr se pahle azan kahe, jabki uske bare me mumaniat-e-sareeh kahin bhi nahin hai, to kya is amal ko mustahab kaha jayega?

֎ Allama Abu Shama (rh) (d 665 AH) farmate hain:

Har wo shakhs jo kisi aise kam ko mashroo samajhte hue karta hai, jo mashroo nahin hota, to wo deen me ghuloo se kam lene wala, bidat nikalne wala aur zaban-e-qal ya zaban-e-hal se Allah Ta’ala par jhooth bandhne wala hota hai. (Al Bais Ala Inkar-al-Bidai wal Hawadis: Pgs 20-21)

Ummid hai ki bat wazeh ho gayi hogi. Agar koi sawal ho to comment box me puch sakte hain.

Is mazmoon ka kafi bada hissa Muhaddis Ghulam Mustafa Zaheer (hz) ki kitab Bid’at, Sunnat ke Meezan par’ ke mazmoon ‘Angootha choomne ki Sharai Haisiyat’ (pgs 59-67) se liya gaya hai.