Kya Qadam Bosi Durust Hai?
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Tazeem ki niyyat se kisi ki Qadam bosi [paaon (feet) choomna] najayaz aur ghair-mashroo amal hai. Baz riwayaton me Sahaba Ikram (RA) ke bare me zikr hai ki wo Nabi Kareem ﷺ ke paaon chooma karte the. Lekin wo riwayate saheeh sanad se sabit nahin hain. Sahaba Ikram (RA), Tabi’een aur Taba-Tabi’een ke 3 behtareen daur me bhi uska koi suboot nahin milta.
Is silsile me pesh ki jane wali riwayaton ka jaayza pesh-e-khidmat hai:
Riwayat Number ① Aur Uska Jaayza
Sayyidina Safwan bin Assal al-Muradi ؓ (صَفْوَان بن عَسَّال الْمُرَادِي) se marwi hai ke 2 yahoodiyon ne Nabi ﷺ se 9 ayat-e-baiyyinat ke mutalliq sawal kiya. Aap ﷺ ne unke jawabat de diye, to “Unhone Aap ﷺ ke Hathon aur paaon ko bosa diya”. (Musnad Ahmad: 4/239-240; Sunan Tirmizi: H# 2733; Sunan Kubra lin Nasaai: H# 3527; Sunan Ibne Majah: H# 3705 mukhtasran)
Ye Hadees munkar hai.
Abdullah bin Salama ka akhri umr me Hafiza kharab ho gaya tha. Unke shagird Amr bin Murrah (rh) farmate hain: “Abdullah bin Salama boodhe ho gaye the, wo hume Hadeese bayan karte, to hume unse kuch maroof aur kuch munkar Hadeesen milti”. (Musnad Ali bin al-Jad: 66; Al-Ilal lil Imam Ahmad bi-riwayah Abdullah: 1824; Al-Jame-ul-Akhlaq-ur-Rawi wa Adab us Same lil Khateeb: 1920 wal-lafza lahu)
۞ Imam Abu Hatim Razi (rh) farmate hain: “Ye maroof aur munkar riwayate bayan karte hain”. (Al-Jarh wa Tadeel-la-Ibne Abi Hatim: 5/74)
۞ Imam Bukhari (rh) farmate hain: “(Siqat ki taraf se) Unki riwayat ki mutabeat nahin ki gayi”. (Tareekh-ul-Kabeer: 5/99)
۞ Imam Nasaai (rh) ne is Hadees ko ‘munkar’ kaha hai. (Sunan Kubra: 3527)
۞ Hafiz Ibne Kaseer (rh) farmate hain: “Is Hadees me ishkal hai. Abdullah bin Salama ke Hafize me kuch kharabi thi, muhaddiseen ne unpar jarh bhi ki hai. Mumkin hai ke unhe 9 ayat aur 10 kalimat me shubah ho gaya ho, kyounke 10 kalimat to Taurat me wasiyyat ki soorat me hain, unka firaun ke khilaf daleel banne se koi talluq hi nahin”. (Tafseer Ibne Kaseer: 5/124)
۞ Hafiz Ibne Hajar (rh) farmate hain: “Sachche the, lekin Hafize me kharabi ho gayi thi”. (Taqreeb-ut-Tehzeeb: 3364)
۞ Imam Hakim (rh) farmate hain: “Maine Imam Abu Abdullah Muhammad bin Yaqoob al-Hafiz ko suna, unse Muhammad bin Ubaidullah sawal kar rahe the ke Imam Bukhari aur Muslim ne Sayyidina Safwan bin Assal ؓ ki bayan karda Hadees ko bilkul hi kyoun chhod diya tha? Us par unhone farmaya: Kyounke uski sanad kharab thi”. (Al-Mustadrak 1/15)
Maloom hua ke Abdullah bin Salama ki jis Hadees ko muhaddiseen munkar qarar denge, wo zaeef hogi aur baqi Hasan hongi.
Riwayat Number ②Aur Uska Jaayza
Sayyidina Zare’ bin Amir ؓ jo wafad-e-Abd Qais me shamil the, se marwi hai: “Ham madina munawwara pahonche, to jaldi me apne kajawon se nikle aur Nabi Kareem ﷺ ke Hath-paaon choomne lage”. (Sunan Abu Dawood H# 5225; Al-Qubl wal Muanaqah wal Musafah-la-Ibnul Arabi: 41; Al-Adab-al-Mufrad lil Bukhari: 975)
Sanad zaeef hai.
Umme Aban bint Waze’ ki kisi muhaddis ne tauseeq nahin ki.
۞ Hafiz Zahbi (rh) ne Umme Aban ko ‘majhoolat’ (unknown) me shumar kiya hai. (Meezan-ul-Etedal: 4/611)
Riwayat Number ③ Aur Uska Jaayza
Sayyidina Abu huraira ؓ se marwi hai ke 1 dehati, Nabi Kareem ﷺ se kahne laga: Allah ke Rasool ﷺ! Main musalman hoon. Mujhe koi aisi cheez dikhayen, jisse mera iman badh jaye. Farmaya: Kya chahte ho? Kahne laga: Aap ﷺ us darakht ko bulaen, wo Aap ke pas aye. Aap ﷺ ne darakht ko bulaya, wo Aap ﷺ ke pas aya aur salam kaha, Aap ﷺ ne use wapas apni jagah jane ka kaha, to chala gaya. Tab us dehati ne kaha: “Mujhe ijazat deejiye ke main Aap ﷺ ka sar aur paaon choomoon”. Aap ﷺ ne use ijazat di, to usne aisa kar liya. (Musnad Darmi: H# 1472; Al-Qubl-la-Ibnul Arabi: 42; Taqbeel-ul-Yad-la-Ibnul Muqri: 5; Mustadrak lil Hakim: 4/172; Dalaail un Nubuwwah-la-Abi Nuaim al-Asbahani: 291)
Sanad zaeef hai.
Saleh bin Hayyan Qurashi zaeef hai.
Imam Hakim (rh) ne is Hadees ko ‘Saheeh-ul-Isnad’ kaha, to Hafiz Zahbi (rh) ne farmaya: “Balki ye riwayat zaeef hai, uski sanad me Saleh bin haiyyan matrook hai”.
۞ Imam Yahya bin Maeen (rh) ne ‘zaeef’ kaha hai. (Tareekh Ibne Maeen Bi-riwaya ad-Darmi: Pg 134)
۞ Imam Nasaai (rh) ne ‘ghair siqa’ kaha hai. (Az Zuafa wal Matrukeen: 295)
۞ Imam Ibne Adi (rh) farmate hain: ‘Iski bayan karda aksar riwayat ghair-mehfooz hain’. (Al-Kamil Fee Zuafa-ur-Rijal: 4/55)
۞ Imam Bukhari (rh) ne ‘feeh nazr’ (فيه نظر) farmaya hai. (Tareekh-ul-Kabeer: 4/275)
۞ Imam Daraqutni (rh) ne ‘laisa bil-qawi’ (ليس بالقوى) kaha hai. (Az Zuafa wal Matrukeen: 289)
۞ Imam Abu Hatim (rh) ne bhi yahi farmaya hai. (Al-Jarh wa Tadeel-la-Ibne Abi Hatim: 4/398)
۞ Imam Ibne hibban (rh) farmate hain: “Siqa rawiyon se mansoob aisi riwayat naql karta hai, jo siqa rawiyon ki ahadees se mel nahin khateen. Mujhe is Hadees se istidlal karna pasand nahin, jiske bayan me ye munafrid (akela) ho”. (Kitab-ul-Majruheen: 1/369)
۞ Imam Harbi (rh) farmate hain: “Isne munkar ahadees bayan ki hain”. (Tehzeeb-ut-Tehzeeb-la-Ibne Hajar: 4/387)
۞ Imam Ijli (rh) farmate hain: “Ye jayaz-ul-hadees hai, uski Hadees likhli jayegi, magar qawi nahin. Uska shumar shuyookh me hota hai”. (Tareekh-al-Ijli: 225)
۞ Hafiz haisami (rh) farmate hain: “Zaeef hai, kisi ne tauseeq nahin ki”. (Majma’ Zawaid: 1/105)
Riwayat Number ④ Aur Uska Jaayza
Sayyidina Amir bin Tufail ؓ ke qubool-e-islam ke waqya me bayan kiya gaya hai: “Wo aye aur Aap ﷺ ke dono qadam choome”. (Ar-Rukhsa Fee Taqbeel-ul-Yad-la-Ibnul Muqri: 14; Al-Mojam-li-Abi Yala: 89)
Sanad sakht zaeef hai.
❶ Umme Haisam bint Abdur Rahman bin Fazala Sadiya ke Halat-e-zindagi nahin mil sake.
❷ ❸ Abu Abdur Rahman bin Fuzala aur Abu Fuzala bin Abdullah waghairah ki tauseeq darkar hai.
Riwayat Number ⑤ Aur Uska Jaayza
Abu Barah Yasar Maula (Azad kiya hua ghulam) Abdullah bin Saeb Makhzoomi se marwi hai:
“Maine apne Maula Abdulalh bin Saaeb ke sath Rasoolullah ﷺ ke pas Hazir hua. Main Rasoolullah ﷺ ki taraf gaya aur Aap ﷺ ka sar, hath aur paaon choom liye”. (Ar-Rukhsa Fee Taqbeel-ul-Yad-li-Ibnul Muqri: 24)
Sanad sakht zaeef hai.
❶ Abul Hasan Ahmad bin Muhammad bin Abdullah bin Qasim zaeef hai.
۞ Imam Abu Hatim (rh) farmate hain: “Iski Hadees zaeef hoti hai, main usse riwayat nahin leta”. (Al-Jarh wa Tadeel-li-Ibn Abi Hatim: 2/71)
۞ Imam Uqaili (rh) farmate hain: “Ye munkar-ul-hadees hai, ye munqata ahadees ko mausool bayan kar deta hai”. (Az Zuafa-ul-Kabeer: 2/71)
۞ Hafiz Zahbi (rh) ne uski ek Hadees ke bare me likha hai: “Baeed nahin ki ye Hadees ghadantal hi ho”. (Tareekh-ul-Islam: 5/1096)
❷ Ahmad ke bap Muhammad bin Abdullah bin Qasim ke halat nahin mil sake.
❸ Ahmad ke dada Abdullah bin Qasim ki tauseeq nahin mili.
Riwayat Number ⑥ Aur Uska Jaayza
Mufassir Imam Ismail bin Abdur Rahman bin Abi Karima as-Suddi (سُدِّي) (rh) (d 127 AH ) se Surah-al-Maida: 111 ki tafseer me marwi hai:
“Ek shakhs ne Nabi ﷺ se poochha: Mera bap kaun hai? Farmaya: Fulan. Us par Umar bin Khattab ؓ Aap ﷺ ki taraf badhe aur paaon choom liya”. (Tafseer Tabari: 9/17)
Ye bhi zaeef hai.
Suddi (rh) Tabi’ee hain aur bila-wasta Nabi Kareem ﷺ se bayan kar rahe hain, lihaza ye riwayat mursal hai, jo zaeef Hadees ki ek qism hai.
Riwayat Number ⑦ Aur Uska Jaayza
Suhaib maula Abbas se marwi hai: “Maine dekha ke Sayyidina Ali ؓ Sayyidina Abbas ؓ ke hath aur paaon choomte hue kah rahe the: Chachajan! Mujh se razi ho jaiye”. (Al-Adab-al-Mufrad lil Bukhari: 976; Ar-Rukhsa Fee Taqbeel-ul-Yad-la-Ibnul Muqri: 15; Tareekh Dimishq-la-Ibne Asakir: 26/372)
Sanad zaeef hai.
۞ Suhaib Maula Abbas ko sirf Imam Ibne hibban (rh) ne (As-Siqat: 4/381) me zikr kiya hai. Lihaza ‘majhool-ul-hal’ hai.
۞ Hafiz Zahbi (rh) farmate hain: “Suhaib ko main nahin janta”. (Siyar Alam an Nubala: 2/94)
Riwayat Number ⑧ Aur Uska Jaayza
Imam Muslim bin Hajjaj (rh) ke bare me hai: “Aap (rh) Imam Muhammad bin Ismail Bukhari (rh) ke pas aye, unke mathe ka bosa liya aur kaha: Ijazat deejiye ke main Aap ke paaon choom loon, aye ustazon ke ustaz, aye muhaddiseen ke sardar aur aye ilal-e-hadees ke mahir”. (Marifa Uloom-ul-Hadees lil Hakim: Pg 13; Tareekh Baghdad lil Khateeb: 15/121; Tareekh Ibne Asakir: 52/68; At-Taqaiyyid-li-Marifa Ruwat us Sunan wal Masaneed-la-Inb Nuqtah: 331 [Sanad Hasan])
Imam Muslim (rh) ne aisa mahez fart-e-jazbat me kah diya, neez is me ye kaheen nahin ke Imam Muslim (rh) ne Imam Bukhari (rh) ke qadmon ko chooma ho, albatta mathe par bosa diya hai.
Tazeem ki niyyat se qadam-bosi be-suboot amal hai, Sahaba, Tabi’een, aur Khair-ul-Quroon ke musalmano me ye amal nahin milta.
Baz Shubhat
Qadam-bosi ke mutalliq riwayat ka muhaddiseen ke usoolon ke mutabiq jaayza lene ke bad maloom hua ke Rasoolullah ﷺ aur Sahaba Ikram se kuch sabit nahin. Salaf se bhi ba-sanad-e-saheeh iska koi suboot nahin mila. Lihaza auliya aur saliheen ke paaon choomna jayaz nahin.
➤ Mufti Ahmad Yar Khan Naeemi Barelwi Sahab (d 1971) likhte hain: “Auliyallah ke Hath-paaon choomna aur is tarah unke bad unke tabarrukat bal aur libas waghaira ko bosa dena, unki tazeem karna mustahab hai. Ahadees aur amal-e-sahaba ikram se sabit hai, lekin baz log iska inkar karte hain”. (Ja-al-Haq: 1/368)
Auliyallah ke Hath choomna jayaz hai, lekin use bhi ibadat nahin banana chahiye. Raha paaon choomna, to ye sabit hi nahin. Che-jayeke mustahab ho! Jahan tak tabarrukat ki bat hai to wo Nabi Kareem ﷺ ke sath khas hain. Aap ﷺ ke bad Khulafa-e-Rashideen jaise kibar Sahaba Ikram (RA) ki chhodi hui cheezon ko kisi Sahabi ya Tabi’ee ne tabarruk nahin banaya.
➤ Mufti Naeemi Sahab mazeed likhte hain: “In ahadees-o-muhaddiseen ulama ki ibarat se sabit hua ke buzurgon ke Hath paaon aur unke libas, jute, bal, gharz sare tabarrukat, isi tarah Kaba Moazzama, Quran-e-Majeed, Kutub-e-Ahadees ke auraq (pages) ka choomna jayaz aur bais-e-barkat hai. Balki buzurgan-e-deen ke bal aur libas-o-jamee tabarrukat ki tazeem karna”. (Ja-al-Haq: 1/399)
Nabi Kareem ﷺ ke asar-e-mubaraka ke alawa kisi bhi wali aur saleh insan ke asar se tabarruk hasil karna jayaz nahin, to bosa dena kaise jayaz hua?
Kaba Moazzama, Quran-e-Majeed, aur Kutub-e-Ahadees ke auraq choomne par koi daleel-e-sharai nahin, ye ghair-mashroo (jayaz) amal hai. Agar ye koi nek kam hota, to Sahaba-o-Tabaeen jaise aslaf-e-ummat usse kyounkar ghafil rehte?
֍ Sayyidina Umar ؓ ne Hajr-e-aswad ko bosa diya to farmaya:
“Agar main Rasoolullah ﷺ ko tujhe bosa dete na dekhta to main tujhe kabhi bosa na deta”. (Saheeh Bukhari: H# 1597; Saheeh Muslim: H# 1270)
Maloom hua ke jis cheez ka bosa shariyat se sabit na ho use bosa dena najayaz aur ghair-mashroo hai.
۞ Hafiz Ibne Hajar (rh) (d 852h) farmate hain:
“Hamare shaikh (Hafiz Iraqi (rh)) Jame Tirmizi ki sharah me farmate hain: Is Hadees se sabit hota hai ke jis cheez ko bosa dene ki taleem shariyat ne na di ho, use bosa dena makrooh hai”. (Fath-ul-Bari: 3/463)
➤ Istidlal ke aib ki ek aur misal mulahiza ho:
“Tabarrukat ka choomna jayaz hai. Quran-e-Kareem farmata hai:”
وَّادْخُلُوا الْبَابَ سُجَّدًا وَّقُوْلُوْا حِطَّةٌ.
“Aye Bani Israel! Tum Bait-ul-Maqdis Ke Darwaze Me Sajda Karte hue Dakhil ho, Aur Kaho: Hamare Gunah Maf hon.” (Surah-al-Baqarah: 58)
“Is ayat se pata laga ke Bait-ul-Maqdis, jo Ambiya Ikram ki aramgah hai, uski tazeem is tarah karai gayi ke wahan Bani Israel ko sajda karte hue jane ka hukm diya. Ye bhi maloom hua ke mutabarrik maqamat par tauba jald qubool hoti hai”. (Ja-al-Haq: 1/368)
Jis jagah sajde ka hukm diya gaya tha, wahan Ambiya ki qabren hain, bilkul be-daleel bat hai. Allah Ta’ala ka hukm tha ki Aap us shahar me sajda karte hue dakhil hon. Auliya ki qabron wali bat kisi musalman mufassir ne nahin ki. Mufassireen ne us sajda ko sajda-e-shukr qarar diya hai.
۞ Hafiz Ibne Kaseer (rh) (d 774h) farmate hain:
“Allah Ta’ala ka shukr ada karne ke liye sajde ka hukm diya gaya ke Allah ne unhen fatah-o-nusrat ata farmai. Unhen unka ilaqa wapas de diya aur pasti-o-gumrahi se nijat di”. (Tafseer Ibne Kaseer: 1/247 [Al-Mahdi edition])
Ahle ilm ne Nabi ﷺ ki qabr ko bosa dena aur use chhoona makrooh aur bid’at khayal kiya hai.
Zameen Bosi
Akabireen Ulama ke samne zameen ko bosa dena Haram aur kabira gunah hai.
❖ Ahnaf ki motabar kitabon me likha hai:
Isi tarah jo Akabireen Ulama ke samne zameen-bosi ka amal kiya jata hai, ye bhi Haram hai. Use karne wala aur us par razi hone wala, dono gunahgar hain, ye but-parasti ke mushabah hai. Kya aisa karne wale ko kafir kaha jayega? (Is me tafseel hai) Agar wo ibadat aur tazeem ki bina par aisa kar raha hai, to ye amal kufr hai aur agar bataur tahiyya (Azm aur irade ke sath) hai to Haram nahin, lekin aisa karne wala gunahgar, balki kabira gunah ka murtakib hoga”. (Raddul Mohtar-la-Ibne Abideen: 6/386; Tabbiyyin-ul-Haqaeq liz Zeli: 6/25; Majma’-ul-Anhar-li-Shaikhi Zadah: 2/542; Al-Binaya lil Aeni: 12/198)
❖ Ek aur kitab me likha hai:
“Ulama-o-zuhhad ke samne zameen-bosi jahilon ka amal hai aur aisa karne wala aur us par razi hone wala, dono gunahgar hain”. (Fatawa Alamgiri: 5/369)
❖ Allama Aini Hanafi (rh) (d 855h) farmate hain:
Kyounke ye buton ki ibadat ke mushabah hai. (Al-Binaya Fee Sharah hidaya: 12/198)
Khulasa
Nabi Kareem ﷺ ki qadam-bosi ke bare me koi riwayat sabit nahin. Sahaba Ikram (RA), Tabi’een-e-Azzam aur Taba-tabi’een ke daur me qadam-bosi ka wujood nahin milta. Youn qadam-bosi aur zameen-bosi najayaz amal hain. Jab Nabi ﷺ aur Sahaba (RA) jaise buzurgon ke sath ais amal durust nahin to phir unke bad ke logon ke liye aisa amal kaise jayaz ho sakta hai.
Is mazmoon ka kafi bada hissa Muhaddis Ghulam Mustafa Zaheer (hz) ki kitab ‘Tabarrukat ki Shara’ee Haisiyat’ ke pgs 254-267 se liya gaya hai.