بسم الله والحمد لله والصلاة والسلام على رسول الله
Pichhle mazmoon me humne dekha ki ambiya ka jashn-e-milad manane ki shuruat Isaaiyon (Christians) ne ki. Ummat-e-Muhammadiya me iski shuruat Shio ne chauthi sadi (4th century) ki aur Sunniyon me ba-qaaida Jalse ka ehtemam Nabi ﷺ ki wafat ke taqreeban 600 salon bad hua. Is mazmoon me hum Eid Milad Un Nabi ke Dalaail ka jaayza lenge, In sha Allah.
Eid Milad un Nabi ﷺ ki shuruat kafi bad me hui. Iska etraf isko manane wale bhi karte hain jaisa ki Mufti Ahmad Yar Khan Naeemi sahab aur Ghulam Rasool Saeedi sahab ne kiya.
Iske bawajood ye hazrat Qur’an wa Ahadees se iske dalaail taraashne ki koshish bhi karte hain. Halanki agar Qur’an wa Ahadees me Eid Milad ka hukm hai to is khair ke kaam se Sahaba Kiram pichhe kaise rah sakte the!
Aiye aise he kuch Dalaail ka jaayza lete hain.
ye bhi padhiye….Eid Milad Un Nabi Manana Kaisa Hai?
Ghalat Fahmi ①
Kuch log daleel dete hain ke Allah Ta’ala ne farmaya hai:
قُلْ بِفَضْلِ اللهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا
“Kah dijiye, ke Allah Ta’ala ke fazl o rahmat ke sath, pas iske sath wo khush ho jayen.” (Surah Yunus, 10:58)
Is ayat ka ek tarjuma ye bhi kiya gaya hai:
“Allah Ta’ala ke fazl o rahmat ke sath, pas iske sath tum KHUSHI MANAO.”
Is ayat me Allah Ta’ala apni rahmat par khush hone ka hukm de rahe hain. Aur Nabi Karim ﷺ to Rahmatul lil Alameen hain, lihaza unki amad par sab se zyada khushi manani chahiye.
🟩 Wazahat
🔷 “فرح” farah ka ma’na khush hona ya khushi mahsoos karna hota hai, na ke khushi manana. Khush hona ek bat hai, aur khushi manana doosri bat.
Isko ek misal se samjhe. Allah Ta’ala ka farman hai: فَرِحَ الْمُخَلَّفُونَ (Ghazwa Tabuk se) pichhe rah jane wale, munafiqin, khush hue. (Surah At-Tauba 9: 81)
Kya koi kah sakta hai ke un munafiqin ne jashn manaya aur railiyan nikali?
Sahih Bukhari (H# 1615) me hai ke jab Surah Baqarah ki ayat (185) nazil hui: فَرَحُوا بِهَا فَرَحًا شَدِيدًا. “Is par Sahaba Kiram bahot khush hue.”
Kya iska ma’na ye kiya ja sakta hai ke Sahaba ne jashn manaya?
🔷 Is ayat me Aap ﷺ ki paidaish ka koi tazkira he nahin hai. Han, isse pichhli ayat me nuzool e Qur’an aur nuzool e hidayat ka zikr zaroor hai.
🔷 Is ayat me jis fazl o rahmat ka tazkira hai, Umar Farooq (RA) ne is se murad kitab o sunnat liya hai. Malahiza ho:
Afa’ bin Abd kahte hain ke jab Iraq ka kharaj Umar Farooq (RA) ke pas aya to Umar (RA) apne ek ghulam ke sath nikle. Umar (RA) oonton ko ginne lage. Wo bahot zyada the. Umar (RA) kahne lage, “Allah ka shukr hai.” Aur unka ghulam kahne laga, “Ameer ul Mu’mineen, Allah ki qasam, ye Allah ka fazl aur uski rahmat hai.” To Umar (RA) ne kaha, “Tum ne ghalat kaha, aisa nahin hai. Allah Ta’ala farmata hai, قُلْ بِفَضْلِ اللهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا (kah dijiye, Allah ke fazl aur us ki rahmat ke sath, pas is ke sath woh khush ho jayen), Yani hidayat, sunnat aur Qur’an se khush ho jayen. Isi hidayat, sunnat aur Qur’an se khush ho, aur ye (hidayat aur Qur’an wa sunnat) tumhari jama ki hui cheezon se behtar hai..” (Hilyat ul Auliya, 5/133)
🔷 Agar ye ayat waqai jashn manane ki daleel hoti to phir Rasoolullah ﷺ, Sahaba Kiram, Tabi’een wa Taba Tabi’in wa Aimma e Deen ne is par amal kyun nahin kiya? Kyo jin par ye ayat nazil hui wo iska mafhoom nahin samajh paye (ma’az Allah) ya jinke samne nazil hui (sahaba) wo nahin samajh paye!
Ghalat Fahmi ②
Kuch log kehte hain ke Allah Ta’ala ne farmaya hai:
قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنْزِلُ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لأوَّلِنَا وَآخِرِنَا وَآيَةً مِنْكَ وَارْزُقْنَا وَأَنْتَ خَيْرُ الرَّازِقِينَ
“Isa bin Maryam ne kaha, Aye Allah, Aye hamare Rabb, hum par asman se khana nazil farma jo hamare awwal wa akhir sabke liye Eid ho jaye aur teri taraf se nishani ho. Aur humen rizq de, aur tu he sab rizq dene walon men se behtareen rizq dene wala hai.” (Surah al-Ma’idah 5:114)
Is ayat men Isa bin Maryam (AS) ma’idah ke nazil hone ke din ko Eid ka din qarar de rahe hain. To hum amad-e-Rasool ﷺ ke din ko Eid ka din kyun nahin qarar de sakte?
🟩 Wazahat
🔷 Eidain har shariat ki apni hoti hain. Hume Eid al-Fitr aur Eid al-Azha di gayi hain. Warna jis din Sayyidna Isa (RA) ne Eid manai, us din aap Eid kyun nahin manate? Kya Sayyidna Isa (AS) ki khushi me shareek nahin aap?
🔷 Isa (AS) ma’idah ko Eid qarar de rahe hain, na ke ma’idah nazil hone ke din ko. Kyunke تَكُونُ لَنَا عِيدًا me kalima “takoonu” (تَكُونُ) muannas (feminine) hai, aur wo “maidah” (dastarkhwan) ki taraf ishara kar raha hai. Aur ma’idah ka nuzool baais-e-khushi hai, na ke baais-e-jashn.
🔷 Agar yahan se Eid murad le bhi li jaye to phir har ma’idah ke nuzool par Eid manana lazim ata hai. Aur nuzool-e-ma’idah to rozana subah o sham hota tha. Is hisab se wo log rozana 2 bar jashn manate hongi. Eid manane aur jashn manane men bada farq hai. Musalmanon ki Eiden, yani Eid al-Fitr aur Eid al-Azha ke din bhi Rasoolullah ﷺ na jashn manana na railiyan aur juloos nikali.
Ghalat Fahmi ③
Kaha jata hai ke Abu Lahab ke marne ke bad uske kisi rishtedar ne use bahot buri halat me dekha aur poocha, tera kya hal hai? Abu Lahab ne kaha, tumse juda ho kar maine koi rahat na pai, siwaye iske ke mujhe peer ke din angoothe aur shahadat ki ungli ke beech se kuch peene ko mil jata hai. Baz logon ka khayal hai ke ye cheez doodh aur shahad thi.
🟩 Wazahat
🔷 Ye riwayat sahih nahin hai. Iski kai wujoohat hain:
(1) Hairat ki bat hai ki Islam me kisi kaam ki daleel ek Kafir aur Mushrik ke amal se li ja rahi hai. Subhan Allah. Is riwayat ko Urwah (rh) ne bayan kiya hai jo ki ek tabieee hain aur Nabi ﷺ ke daur me paida bhi nahin hue the. Unhone ye nahin bataya ke unhe ye riwayat kahan se mili, aur kis se suni? Lihaza ye riwayat munqata (disconnected) yani zaeef hai. Iske alawa ye riwayat Imam Abdur Razzaq (rh) ki tadlees ki wajah se bhi zaeef hai.
(2) Doosri wajah ye hai ke ye riwayat Qur’ani bayan ke khilaf hai. Kyunke is riwayat se maloom hota hai ke Abu Lahab ke hath aur uski ungliyan sahih salamat hain, balke koi cheez peene ke bhi qabil hain, jabke Qur’an ka bayan hai:
تَبَّتْ يَدَا أَبِي لَهَبٍ (Surah al-Masad:111/1)
Ahmad Raza Khan Barelvi sahab is ayat ka tarjuma karte hue likhte hain: “Tabah ho jayen Abu Lahab ke dono hath aur woh tabah ho he gaya.” (Kanzul Iman: Surah Masad, Ayat 1).
Ghaur kijiye ke jab Qur’ani bayan ke mutabiq Abu Lahab ke dono hath tabah o barbad ho chuke hain to phir use doodh aur shahad peene ke liye hath aur ungliyan kahan se naseeb ho gayin. Ab kiska bayan sahih hai, mazkoora riwayat ka ya Qur’an Majid ka?
(3) Teesri wajah ye hai ke ye riwayat shara’ee ahkam ke khilaf hai. Kyunke shariat ki nazar me baz jurm aise hain ke unko karne wale shaks ke sare a’mal barbad ho jate hain aur use kisi bhi amal ka koi faida nahin milta. Misal ke taur par:
🔶Shirk karne wale ke amal barbad ho jate hain. (Surah al-An’am 6:88)
Balke Imamul Ambiya ﷺ ke bare me Allah ne farmaya: “Agar aap ne shirk kiya to aap ke amal bhi zaya ho jayenge.” (Surah az-Zumar 39:65) Aur isme kisi ko shak nahin ke Abu Lahab ne shirk jaisa azeem jurm kiya hai.
🔶Kufr karne wale ke amal bhi barbad ho jate hain. (Surah al-Ma’idah 5:5) Aur Abu Lahab ke kufr me kisko shak ho sakta hai.
🔶Allah ki wahi ko napasand karne wale ke amal bhi barbad ho jate hain. (Surah Muhammad 47:9). Abu Lahab ne Allah ki wahi ko napasand kiya.
🔶Allah ke Rasool ﷺ se dushmani bhi amal ko barbad kar deti hai. (Surah Muhammad 47:32). Abu Lahab ki Allah ke Habeeb ﷺ se dushmani kisi se chhupi nahin hai.
🔶Allah ke Nabi ﷺ ke samne awaz buland karna bhi amal ko barbad kar deta hai. (Surah al-Hujurat 49: 2)
Ghaur kijiye ke in sare jaraaim (crimes, sins) me se jab sirf ek jurm se sare amal barbad ho jate hain to Abu Lahab jaise lanati shakhs to ye sare jaraaim kiye. Aise bhayanak mujrim ki to pahaad aur samandar jaisi nekiyan bhi barbad ho jayengi. Maloom hua ke shariat ki ro se ye mumkin he nahin hai ke Abu Lahab ko uske kisi bhi amal ka koi faida pahonch sake lihaza mazkoorah riwayat sahih ho he nahin sakti.
(4) Ye riwayat tareekhi haqeeqat ke bhi khilaf hai kyunke tareekhi bayan ke hisab se Abu Lahab ne Suwaibiyah ko Aap ﷺ ki paidaish ke 50 sal bad azad kiya, jabki is riwayat ke mutabiq Abu Lahab ne Aap ﷺ ki paidaish ke waqt apni laundi Suwaibiyah ko azad kiya .
➤ Hafiz Ibn Abdul Barr (rh) likhte hain: “Abu Lahab ne apni laundi Suwaibiyah ko aap ﷺ ke Madinah hijrat karne ke bad azad kiya.” (Al-Isti‘yab: 1/12)
➤ Ibn al-Jauzi (rh) likhte hain: “Jab aap ﷺ ne Khadija (RA) se shadi ki to Suwaibiyah abhi tak laundi thin, wo aap ﷺ ke pas ati thin aur aap ﷺ aur Khadija (RA) unke sath husn-e-sulook karte the.” (Al-Wafa bi Ahwal al-Mustafa: 1/178-179)
Lihaza sabit hua ke mazkoorah riwayat tareekhi bayan ke bhi khilaf hai lihaza sahih nahin.
(5) Is riwayat me jo waqya hai wo shariat-e-Islamiya ke nuzool se pahle ka waqya hai aur shariat ke ane ke bad jab Taurat, Zabur aur Injeel jaisi asmani kitaben hamare liye hujjat nahin hain to Abu Lahab jaise kafir-o-mal’oon ka amal hamare liye kaise hujjat ho sakta hai.
Ghalat Fahmi ④
Kaha jata hai ke Aaqa ﷺ peer ke din roza rakhte the aur is bare me jab Aap ﷺ se poochha gaya to Aap ﷺ ne farmaya: “Isi din meri paidaish hui hai aur isi din mujhe risalat mili hai.”
🟩 Wazahat
🔷 Is hadees se Eid Milad ke jawaz ke bajaye uska radd sabit hota hai, kyunke Nabi ﷺ ne us din roza rakha aur agar ye Eid ka din hota to Aap ﷺ hargiz roza na rakhte kyunke Eid ke din roza rakhna haram hai. (Bukhari H# 1990)
Maloom hua ke Aap ﷺ ne apni paidaish ke din roza rakha hai lihaza Aap ﷺ ki paidaish ka din Eid Milad ya kisi bhi qism ki Eid ka din nahin ho sakta.
🔷 Aap ﷺ ne apni wiladat ki tareekh (9 ya12 Rabiul-Awwal) ko nahin balke wiladat ke din (Peer) ko roza rakha hai, bhale he us din koi bhi tareekh ho, ya ye din kisi bhi hafte mahine me ho. Lihaza jo shakhs poore sal ko chhod kar sirf ek mahina aur us me bhi sirf ek he hafte aur usme bhi sirf ek he din ko ahmiyat deta hai to goya ke wo Aap ﷺ ki sunnat ki mukhalifat kar raha hai aur ye bahot badi jurat hai.
🔷 Aap ﷺ ne mazkoorah hadees me peer ke din roza rakhne ki 2 wajah batayi hain. Ek ye ke isi din paida hue aur doosri ye ke is din Aap ﷺ ko risalat mili. Ye dono cheezen ek he din waqe hui hain lekin dono ki tareekh alag alag hai. Aqa ﷺ ki wiladat 9 ya 12 Rabi‘ al-Awwal ko hui aur Aap ﷺ ko risalat 21 Ramazan ko mili. Lihaza agar paidaish ki tareekh ko Eid Milad manana chahiye to risalat ki tareekh ko Eid Risalat bhi manana chahiye balke is par to zyada zor dena chahiye kyunke risalat he Aap ﷺ ki azmat ka sabab hai aur iska iqrar hamare kalimah ka ek hissa bhi hai. Aur agar Eid Risalat manana durust nahin to Eid Milad manana bhi ghair durust hai!
🔷 Aap ﷺ sirf peer he ka roza alag se nahin rakhte the balke iske sath sath jumerat ka bhi roza rakhte the. Lihaza sunnat ke adhe hisse ko ahmiyat dena aur doosre adhe ko chhor kar dena sunnat-e-Rasool ko badalna hai aur ye najayaz hai.
🔷 Nabi ﷺ ne peer ke din roza rakhne ki ek wajah ye bhi batai hai ke isi din bandon ke amal Rab ki bargah me pesh hote hain. (Tirmizi H# 747)
Zahir hai ke ye khusoosiyat peer ke din ko hasil hai na ke 12 Rabiul-Awwal ki tareekh ko, kyunke ye tareekh to har sal peer ke alawa doosre dino me padti rahti hai, balke kabhi kabhi ye tareekh jumu’ah ko bhi pad jati hai. Ab jis wajah se Aap ﷺ peer ka roza rakhte the (yani amal ka bargah-e-Ilahi men pesh hona) ye wajah jumu’ah ke din hargiz nahin payi jati. Balki jumu’ah ke din khas kar roza rakhna bhi haram hai. Isse wazeh ho gaya ke Aap ﷺ peer ka roza rakhne me peer ke din ka ehtemam karte the na ke kisi tareekh ka, khwah usme koi bhi din aye. Lihaza DIN ko chhod kar TAREEKH ka ehtemam karna kaise durust ho gaya.
🔷 Aap ﷺ ne apni paidaish ke din jo amal kiya hai wo hai roza rakhna. Lekin Eid Milad me uske bilkul khilaf amal hota hai. Milad manane wale na sirf ye ke roza nahin rakhte balke us din jis tarah khane ka ehtemam karte hain wo shayad he kisi aur din hota ho. Ab sochiye ke ye Aap ﷺ se mohabbat hai ya unse dushmani.
Ghalat Fahmi ⑤
Kaha jata hai ke Nabi ﷺ Yaum-e-‘Ashura (10 Muharram) ka roza rakhte the aur iska hukm bhi farmate the, kyunke us din Allah ne Hazrat Musa (AS) aur unki qaum ko Fir‘aun aur uske lashkar se nijat dilai thi. Aur hamen bil aula chahiye ke Aap ﷺ ki wiladat ke ba-barkat din ka roza rakhe.
🟩 Wazahat
🔷 Is hadees se bhi Eid Milad ke jawaz ke bajaye uska radd sabit hota hai, kyunke Aap ﷺ ne Musa (AS) ki fateh ke din roza rakha hai, Eid nahin manai. Agar Eid manate to Aap ﷺ is din hargiz hargiz roza na rakhte kyonke Eid ke din roza rakhna haram hai (Bukhari H# 1990). Ghaur kijiye ke Aap ﷺ to roza rakhen aur hum Eid manayen, ye Aap ﷺ ki mukhalafat nahin to aur kya hai?
🔷 Aap ﷺ ne ‘Ashura ke roza ki fazilat me Musa (AS) ki fateh ka hawala diya hai, na ke Musa (AS) ki paidaish ka. Ab Yaum-e-Fateh ka Yaum-e-Wiladat se kya talluq? Ghaur kijiye, jis tarah Fir‘aun se nijat, Musa (AS) ki fateh hai, usi tarah Fath-e- Makkah bhi Aap ﷺ ki azeem fateh hai. Lekin iske bawajood bhi Fath-e- Makkah ke din aisa koi ehtemam jayaz nahin hai, to phir Yaum-e-Wiladat jiska is hadees se koi talluq he nahin hai, uska jawaz is hadees se kaise nikal sakta hai?
🔷 Aap ﷺ ke ‘Ashura ka roza rakhne ki ye wajah nahin thi ke is din Musa (AS) ki fateh hui thi, balke Aap ﷺ Makkah me shuru se he ‘Ashura ka roza rakhte chale aa rahe the. Albatta jab Madinah pahonch kar Allah ne Aap ﷺ ko maloom karaya ke yahoodi bhi is din roza rakhte hain to Aap ﷺ ne is din roza rakhne ka hukm takeed se diya. Aur jab Ramazan ke roze farz hue to ye hukm bhi mansookh ho gaya, lekin iske istihbab (mustahab hone) ko Nabi ﷺ ne baqi rakha (Bukhari H# 2002, 2004). Maloom hua ke ‘Ashura ke roza ki asal wajah Musa (AS) ki fateh nahin thi, balki Aap ﷺ ne is roze ki fazilat me ye bat bhi shamil kar li thi.
🔷 Aap ﷺ ne sahaba ke mashware par ye taleem bhi di ke Yaum-e-‘Ashura ke sath sath ek din ka roza aur rakha jaye taki yahood ki mushabahat na ho (Muslim H# 1334). Ghaur kijiye ke jab is hadees me mazkoorah asl sunnat ek din ki nahin hai to is hadees se ek roza Eid Milad ka suboot kahan se nikal sakta hai jiska is hadees se koi talluq bhi nahin hai.
🔷 Dilchasp bat ye hai ke mazkoorah hadees me asl taleem hai ‘Ashura ke din roza rakhna. Lekin afsos hai ke milad manane walon ne badi bedardi se is sunnat ka gala ghont diya hai. Chunanche jab Muharram me ‘Ashura ka din ata hai to ye log us din roza rakhne ke bajaye khane peene ka kuch zyada he ehtemam karte hain, balke logon ko pakad pakad kar sharbat pilate hain. Us din unhe ye hadees yad nahin ati. Lekin hairat hai ke Rabiul-Awwal ke mahine me yehi hadees unki nazar me bahot ahmiyat hasil kar leti hai.
Ghalat Fahmi ⑥
Jashne Milad me hum Qur’an ki Tilawat karte hain, Nabi ﷺ ki seerat bayan karte hain aur khane pine ki cheez taqseem karte hain. Ye sare kaam sawab ka Zariya hain, isme kya burai hai?
🟩 Wazahat
Halanki Jashne Milad me nach, gana, be-pardgi jaise aur kai kaam shariat ke khilaf hote hain, lekin hum filhal sirf achchhe kaam yani Quran ki Tilawat, Nabi ﷺ ki seerat bayan karna aur khane pine ki cheeze taqseem par focus karte hain.
Is daleel ki buniyad ye hai ki ba-zahir achchha dikhne wala koi bhi kaam apni marzi ke mutabiq kiya ja sakta hai. Halanki ye usool bhi kitab-o-sunnat ke khilaf hai. Aiye sahaba ki zindagi se ek misal dekhe.
Ek lambi riwayat me hai ki ek bar Abdullah ibn Masood (RA) masjid me ek halqe (group) ke pas se guzre jisme ek aadmi buland awaaz me “Allahu Akbar, La ilaha illah, SubhanAllah” kahta aur baqi log kankariyon par ginte hue mil kar dohrate.
Ibn Masood (RA) unpar sakht naraz hote hain aur kahte hain, ‘apni buraiyon ko shumar karo. Main zamanat deta hoon ki na ginne se tumhari nekiyon me koi kami nahin hogi. Aye Muhammad ﷺ ki ummat! Tum par afsoos hai ke tum kitni jaldi halak ho rahe ho. Tumhare Nabi ﷺ ke Sahaba kasrat se maujood hain. Aur Aap ﷺ ke kapde abhi boseeda nahin hue aur unke bartan abhi toote Nahin (yani itni kam muddat me he tumne bid’at nikal li). Ya to tum aise tariqa par ho jisme Muhammad ﷺ ke tariqe se zyada hidayat hai, ya tumne GUMRAHI KA DARWAZA khol diya.’ (Sunan Darimi H# 210)
Kya koi kah sakta hai ki ye hazraat ba-zahir koi bura kaam kar rahe the? Bilkul Nahin. Lekin Zara sochiye! La ilaha illallah jaise sabse afzal zikr bhi sunnat ke khilaf hone par Sahaba ne iski sakht pakad ki aur gumrahi ka sabab bataya to Jashne Milad jaisi bid’at par unka reaction kya hota?
Ghalat Fahmi ⑦
Aap log kahte hain ki iske jayaz hone ki daleel do, hum kahte hain ki iske na-jayaz hone ki daleel do. Na Allah ne Mana kiya na Rasool ﷺ ne, na Sahaba ne na kisi wali ne. Agar kisi ne mana kya ho to dikhao, hum maan lenge.
🟩 Wazahat
Milad un Nabi ﷺ manane wale hazraat ke pas jab koi daleel nahin bachti to is tarah ki la-ilmi wali baate karte hain.
🔷Islam me jitne bhi kaam hain wo 2 tarah ke hain, aur isme kisi bhi maslak ya Maktaba fikr ka ikhtilaf Nahin hai.
(1) Umoor-e-‘Adiya (rozmarra aur duniya ke mamlat): Isme Asl hukm ibaha (jayaz) ka hai. Matlab har chiz mubah (halal) hai siwaye us cheez ke jise Allah aur Rasool ﷺ ne khas taur par haram ya mana na kiya ho.
Allah ne farmaya: “Wo (Allah) he hai jisne tumhare liye zameen me jo kuch hai sab paida kiya.” – (Surah al-Baqarah 2:29)
Yani dunya ke tamam mamlat asl me halal hain jab tak uske haram hone ki daleel Kitab-o-Sunnat se na mil jaye.
(2) Umoor-e-Ta’abbud (ibadat): Isme Asl hukm tawaqquf aur mana hai. Matlab deen ke mamle me har amal na-jayaz hai siwaye us amal ke jiska suboot Qur’an aur Sunnat se mile, aur jo sabit na ho wo mardood (bid‘at) hai.
Nabi ﷺ ne farmaya: “Jisne humare is amr (deen) me koi aisi chiz nikali jo isme nahin thi, to wo mardood hai.” (Bukhari H# 2697, Muslim H# 4493)
Isi tarah Abu Dawood (H# 4606) me hai: “Jisne humare tariqe ke khilaf koi kaam kiya to wo mardood hai.”
Matlab ibadat me sirf wahi kaam qubool honge jo Allah ya Nabi ﷺ ne bataya hai.
Hum dekh chuke hain ki Eid Milad un Nabi ﷺ, Aap ﷺ ki wafat ke taqreeban 500 salon bad shuru hua. Agar hum isko sahihain ki hadees par fit kare to hadees ka Mafhoom kuch youn hoga:
“Jisne humare is deen me koi aisi chiz nikali jo isme nahin thi (yani jashn Milad), to wo mardood hai.”
Yani Bukhari aur Muslim ki hadees ke mutabiq ye amal aur is amal ko karne wale mardood hain.
Isi tarah Abu Dawood (H# 4606) par isko fit kare to Mafhoom ye hoga: “Jisne humare tariqe ke khilaf koi kaam kiya (yani jashn Milad manaya) to wo mardood hai.”
🔷Agar yahi usool bana liya jaye ki ‘jo kaam mana Nahin wo jayaz hai’ to is hisab se deen me afra-tafree mach jayegi. Maslan;
🔶 Namaz ki har rak’at me 1 Rukoo aur 2 sujood hote hain. Koi shakhs 1 ki jagah 2, 3 rukoo kare, ya 2 sajdon ki jagah 4, 5 sajde kare kyonki saheeh ahadees ke mutabiq ‘Sajde me banda Allah ke sabse zyada qareeb hota hai’, to phir ye bhi jayaz hoga kyonki Allah ya Rasool ﷺ ne aisa karne se mana kabhi Nahin kiya.
🔶 Ya azan ke akhiri alfaz hote hain ‘la ilaha illallah’. Koi muezzin la ilaha illallah’ ke sath ‘Muhammadur rasoolullah’ bhi jod de aur kahe ki maine kalima pura kar diya to ye amal bhi is mantiq ke mutabiq sahi hoga.
🔶 Isi tarah Ba- jama’at namaz se pahle iqamat kahi jati hai. Koi shakhs namaz khatm hone par bhi iqamat kahna shuru kar de taki 2 iqamaton ke beech namaz mukammal ho, to ye amal bhi ghalat Nahin hoga kyonki iski manahi kahin Nahin hai.
Is tarah beshumar kaam ginaye ja sakte hain.
🔷Agar yahi usool hai ki ‘agar mana Nahin to jayaz hai’, to phir hum ye sawal karte hain ki Allah ya Rasoolullah ﷺ se aisa kuch dikhaye jisse ye ishara he mile ki jis kaam ki manahi Allah ya Rasoolullah ﷺ ne nahin ki ho wo jayaz hai. Qur’an ki sirf ek ayat ya Aaqa ﷺ ka sirf ek farman dikhaiye.
Daleel ki Asl zimmedari to deen ke naam par koi bhi kaam karne walo ki hai. Hum jashne milad nahin manate kyonki sahib-e-shariat (Nabi ﷺ) aur unpar jaan qurban karne wale Sahaba se aisa kuch bhi sabit nahin hai.
Lihaza is tarah ke bahane banana la-ilmi aur jahalat ke siwa kuch Nahin.
Khulasa
Eid Milad un Nabi ﷺ ka bid’at hona pahle he wazeh ho chuka hai. Eid Milad ke haq me taraashe jane wale sare dalaail bhi bilkul bebuniyad aur ghalat hain. Na to Qur’an me iski daleel hai na Sunnat me, aur na hi Sahaba ya Tabi’een ne isko manaya.
Allah hume apne Habeeb ﷺ ki sunnaton par amal karne ki taufeeq de aur is deen ko sahaba, tabi’een, tabi tabi’een, aimma deen aur muhaddiseen ke faham ke mutabiq samajhne ki taufeeq de. Aameen.
Hazraat, asal kamyabi Allah ke Habeeb ﷺ ki sunnat ko apnane aur unki taleemat ko zindagi ka hissa banane me hai. Deen me naye tareeqe ikhtiyar karna sawab nahin, balki gumrahi hai. Aaiye Qur’an o Sunnat ko mazbooti se tham le.