Qabron Par Gumbad Banane Ki Shara’ee Haisiyat
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Qabron, khas taur se nabiyon (AS) aur buzurgon (rh) ki qabron par gumbad ya imarat banane ke bare me ummat-e-muhammadiya ﷺ me 2 giroh bane hue hain. Dono giroh apne mauqif, Qur’an aur Hadees se sabit karne ka dawa karte hain. Lekin zahir hai ki inme se sirf ek he mauqif ki bat Kitab-o-Sunnat ke muwafiq ho sakti hai.
Aiye dekhte hain ki is bare me Sahaba, Tabi’een aur Ahle Sunnat ke Ahle Ilm ka kya tarze amal raha.
Daur-e-Sahaba (RA)
Sahaba Ikram, Tabi’een ke daur me qabron par qubbon (gumbadon) ka nam-o-nishan tak nazar nahin ata. Iske khilaf saheeh ahadees aur Sahaba Ikram aur Tabi’een-e-Azzam se unki mazammat zaroor sabit hai:
❶ Sayyidna Jabir bin Abdullah (RA) bayan karte hain:
Rasoolullah ﷺ ne qabr pukhta karne, us par baithne aur tameer se mana farmaya. (Saheeh Muslim: H970)
❷ Sayyidna Abu Musa Ashari (RA) ne wafat ke waqt kuch wasiyaten farmai theen, jinme se ek wasiyyat ye thi:
Meri qabr par imarat na banana. Hazireen ne unse poocha: Kya aapne is bare me koi bat suni? Farmaya: Ji han! Rasoolullah ﷺ se. (Musnad Ahmad: 4/397 )
❸ Haiyyan bin Hussain Abu Hayaj Asadi (rh) se Sayyidna Ali (RA) ne farmaya:
Main aap ko us kam ke liye na bhejun, jiske liye mujhe Rasoolullah ﷺ ne bheja tha? Koi moorti dekho, to use mita do aur koi buland qabr dekho, to use barabar kardo. (Saheeh Muslim H# 969)
❹ Sayyidna Sumama bin Shafi (RA) bayan karte hain:
Hum Sayyidna Fuzala bin Abeed (RA) ke sath Rome ki sarzameen me “Rudis” nami jagah me the. Hamara ek sathi faut ho gaya, to humen Sayyidna Fuzala bin Abeed (RA) ne uski qabr barabar karne ka hukm diya aur kaha: Maine Rasoolullah ﷺ ko qabren barabar karne ka hukm dete suna hai. (Saheeh Muslim H# 968)
❺ Sayyidna Muawiya bin Abi Sufiyan (RA) ne farmaya:
Qabren barabar karna sunnat hai. Yahood-o-nasara ne qabron ko buland kiya hai, aap unki mushabihat na kare. (Mojamul Kabeer Tabarani: 19/352 H# 823)
Daur-e-Tabi’een (rh)
❶ Abu Mijlaz Lahiq bin Humaid (rh) farmate hain:
Qabren barabar karna sunnat hai. (Musannaf Ibne Abi Shabia: 3/342)
❷ Qasim bin Muhammad bin Abu Bakar Siddiq (rh) ne wasiyyat farmai thi:
Beta! Meri qabr par kuch na likhna, na hi use buland karna, magar itna buland kar dena ke mujh se pani hat jaye. (Musannaf Ibne Abi Shaiba: 3/335)
❸ Amr bin Sharjeel (rh) ne farmaya:
Meri qabr oonchi na karna, Kyonki maine muhajireen Sahaba Ikram ko dekha hai ke wo use napasand karte the. (At Tabaqat-ul-Kubra la Ibne Sad: 6/108)
❹ Sayyidna Jabir bin Abdullah (RA) farmate hain:
Rasoolullah ﷺ ki qabr-e-mubarak zameen se taqreeban ek balisht oonchi thi. (Sunan Kubra lil Baihaqi: 3/407; Saheeh Ibne Hibban: H# 6635)
❺ Sufyan Tammar (rh) bayan karte hain:
Main us hujre me dakhil hua jis me Nabi-e-Kareem (a) ki qabr-e-mubarak thi, maine Nabi ﷺ, Sayyidna Abu Bakr (RA) aur Sayyidna Umar (RA) ki qabron ko kohan-numa dekha. (Musannaf Ibne Abi Shaiba: 3/333; Saheeh Bukhari: H# 1390 mukhtasaran)
❻ Qasim bin Muhammad (rh) bayan karte hain:
Main Sayyida Ayesha (RA) ke pas aya aur kaha: Ammi Jan! Mere liye Rasoolullah ﷺ aur Aap ﷺ ke dono sathiyon (Abu Bakr Siddiq aur Sayyidna Umar (RA)) ki qabren khol deejiye, (yani apna hujra khol deejiye). Unhone mere liye teeno qabren khol deen. Na wo oonchi theen aur na bilkul zameen ke sath bichhi hui thee. Unpar maidan ki surkh kankariyan rakhi gayi thi. (Abu Dawood H# 3220)
Imam Hakim (rh) (1/369) ne is asar ki sanad ko “saheeh” kaha hai, aur Hafiz Zahabi (rh) ne unki muwafiqat ki hai.
Qabr Par Gumbad Banane Ke Dalaail Ka Jayza
Daleel no. 1 Aur Uska Jaayza
Jab Nabi-e-Akram ﷺ ne Sayyidna Usman bin Maz’oon (RA) ko dafan kiya to unki qabr ke sarhane ek patthar rakha aur farmaya:
Main is patthar se apne bhai ki qabr ko pahchanunga aur apne faut hone wale rishtedaron ko uske sath dafan karunga. (Sunan Abu Dawood: H# 3206; Tareekh-ul-Madina: 1/102; Sunan Kubra lil Baihaqi: 3/412 (Sanad Hasan); Hafiz Ibne Hajar ne At Talkhees-ul-Habeer: 2/133 H# 794 me Hasan kaha)
Qabr par nishani ke taur par patthar rakhna aur gumbad banana, dariya ke 2 kinare hain, jinka ek dusre se milna mumkin nahin. Patthar bataur-e-nishani rakha jata hai. Gumbad bataur-e-ma’bad banaya jata hai, to use patthar par qiyas kar lena kaise mumkin hai, jabke asalaaf-e-ummat me se aisa kisi ek ne bhi nahin kaha?
Daleel no. 2 Aur Uska Jaayza
Kharja bin Yazeed (rh) bayan karte hain:
“Mujhe yad hai ki hum Sayyidna Usman (RA) ke zamane me jawan the. Hum me se zyada mazboot wo hota tha jo Sayyidna Usman bin Maz’oon (RA) ki qabr ko kood kar phalang jata tha.” (Saheeh Bukhari: qabl-al-hadees: H1361; At Tareekh us Sagheer: 146)
⬤ Istedlal isse kuch youn hain: “Bukhari ki is riwayat se maloom hua ke khud qabr-e-Usman ka taweez us patthar ka tha aur dono riwayat is tarah jama ho sakti hain ki Mishkat me aya ke qabr ke sarhane patthar lagaya, uske maane ye nahin ke qabr se alag sar ke qareeb khada kar diya, balki ye hai ke khud qabr me hi sar ki taraf usko lagaya, ya matlab ye ki qabr sari us patthar ki thi, magar sarhane ka zikr kiya.
In dono ahadees se ye sabit hua ke agar kisi khas qabr ka nishan qayam rakhne ke liye qabr kuch oonchi kardi jaye ya patthar waghaira se pukhta kardi jaye to jayaz hai, taki maloom ho ki ye kisi buzurg ki qabr hai”. (Ja-al-Haq: 1/283)
➤ Hadees ke alfaz hain:
Phir Nabi ﷺ ne us patthar ko utha kar un (Sayyidna Usman bin Maz’oon (RA)) ki qabr ke sarhane rakh diya.
ثُمَّ حَمَلَهَا، فَوَضَعَهَا عِنْدَ رَأْسِهِ
Lekin istedlal karne wale meherban kuch pareshan hain:
֎ Ek jagah Kahte hain: “Unki qabr ke sarhane ek patthar nasb farmaya”.
֎ Doosri jagah likha: “Maloom hua ke khud qabr-e-Usman ka taweez us patthar ka tha”.
֎ Ek aur jagah youn likha: “Khud qabr me sar ki taraf usko lagaya ya matlab ye ki qabr sari us patthar ki thi, magar sarhane ka zikr kiya” waghaira.
֎ Ek aur jagah youn likha: “Huzoor ﷺ ne Usman bin Maz’oon (RA) ki qabr pukhta patthar ki banayi thi”.
❖ Bhala is tarah kankar-patthar jodne se qabron par gumbad ban jayenge? Aasaan si bat thi ki bataur-e-nishani us qabr ke sarhane Nabi-e-Kareem ﷺ ne wo patthar rakha. Ye jayaz amr hai. Aaj bhi bataur-e-nishan qabr par patthar rakha ja sakta hai.
Raha qabr phalangna, to uska matlab hargiz ye nahin ki qabr itni oonchi thi ki usko phalangna mushkil tha. Balki qabr ki lambai ki taraf ishara hai ki is qadr lambi qabr thi ki phalangna mushkil tha. Baharhal jo bhi ho, usse qabron par qubbe banane ka suboot nahin milta.
Daleel no. 3 Aur Uska Jaayza
Quran-e-Kareem ne Ashab-e-kahf ka qissa bayan kiya hai: Wo Bole, Jo Is Kaam Me Ghalib Rahe Ki hum To Un Ashab-e-Kahf Par Masjid Banaenge. (Ja-al-Haq: 1/283)
Isse qata-nazar ki Ashab-e-kahf ki ghar par qabr banane wale log musalman the ya mushrik, unke masjid banana ki tafseer me Sayyidna Abdullah bin Abbas (RA) farmate hain:
(Un logon ne kaha), apne bhaiyyon ki izzat karo. Unhone Ghaur-o-Fikr Ke Bad Kaha Ki hum unpar Masjid Banayenge. (Surah-al-Kahf: 21) phir wo unpar namaz-e-janaza padhne lage. Unke liye astaghfar karne lage aur unke haq me dua mangne lage. (Taghleeq ut Taleeq la Ibne Hajar: 4/246 (Sanad Saheeh)
Hafiz Ibne Hajar (rh) ne iski sanad ko “saheeh” kaha hai.
Bas bat itni thi, usse qabron par bade-bade qubbon ka jawaz kaise?
⬤ Allama Aaloosi (rh) (d 1270 AH) farmate hain:
Is ayat-e-karima se istedlal kiya gaya hai ke sulaha (nek logon) ki qabron par imarat aur masjid banana aur usme namaz ada karna jayaz hai. Shahab Khafaji ne Baizawi par apne hashiyon me ye bat ki hai, ye qaul batil, fasid, aur boda hai. (Roohul-Ma’ani: 15/237)
⬤ Allama Ibne Rajab (rh) (d 795 AH) likhte hain:
Quran-e-Kareem ne bhi wahi bat bayan ki hai jo hadees-e-nabawi ne bayan ki hai. Ashab-e-kahf ke qisse ke bare me farman hai: “Unke Hukmrano Ne Kaha Ke hum Zaroor Unpar Masjid Banayenge” (Surah-al-Kahf: 12) Qabron par masajid banane ka kam hukmarano ka tha. Isse maloom hota hai ki unka etemad ghalbe, tasallut aur khwahish-e-nafs par tha. Neez ye un ahle ilm-o-fazal ka kam nahin, jo rasoolon par aur Allah Ta’ala ki nazil-karda hidayat ki pairawi karte hain. (Fathul Bari La Ibne Rajab: 2/397)
➤ Mufti Ahmad Yar Khan Naeemi Barailwi Sahab likhte hain: “Quran-e-Kareem ne un logon ki 2 Baton ka zikr farmaya. Ek to Ashab-e-kahf ke gird qubba aur maqbara banani ka mashwara karna. Doosre unke qareeb masjid banana, aur kisi bat ka zikr na farmaya, jisse maloom hua ke dono kaam jab bhi jayaz the aur ab bhi jayaz hain”. (Ja-al-Haq: 1/284)
Naeemi sahab se guzarish hai ki “Ashab-e-Kahf ke gird qubba aur maqbara banane ka mashwara karna”, ye Quran-e-Kareem ki kis ayat ka mafhoom-o-maana hai? Humne ayat-e-karima ki tafseer me masjid ka mafhoom Sayyidna Ibne Abbas (RA) ke hawale se ba-sanad-e-saheeh bayan kar diya hai, is ayat se qubbon aur gumbadon ka jawaz nikalna unka Shewa nahin, jinhen Nabi ﷺ ki zaban se basharat mili hai.
⬤ Sayyida Ayesha (RA) bayan karti hain:
Nabi ﷺ bimar hue, to Aap ﷺ ki kisi biwi ne girja (church) ka tazkira kiya, jise unhone sarzameen-e-Habsha (Abyssinia) me dekha tha. Us girja ka nam “mariya” tha. Sayyida Umme Salama aur Sayyida Umme Habiba (RA) sarzameen-e-Habasha gayi theen. Unhone uske husn aur us me rakhi hui tasweeron ka zikr kiya. Aap ﷺ ne sar uthaya aur farmaya: Yahi wo log hain ke jab unme se koi nek admi mar jata to wo uski qabr par masjid bana lete. Phir us masjid me unki tasweeren banate, ye Allah Ta’ala ke nazdeek badtareen makhlooq hain. (Saheeh Bukhari H# 1341; Saheeh Muslim H# 528)
⬤ Allama Mulla Ali Qari Hanafi (rh) (d 1014 AH) farmate hain:
Farman-e-Nabawi: “Yahood-o-nasara apne nabi ya wali ki qabr par masjid bana lete”, yani ibadatgah bana lete aur uska nam “kaneesa” rakhte the. (Mirqat-ul-Mafateeh: 7/2858)
⬤ Sayyida Ayesha (RA) bayan karti hain ko Nabi ﷺ ne marz-e-maut me farmaya:
Allah Ta’ala yahood-o-nasara par lanat farmaye. Unhone apne nabiyyon ki qabren masjid bana li theen. Sayyida Ayesha (RA) farmati hain: Agar aisa dar nah hota to Aap ﷺ ki qabr khuli rahti (aur hujra me na hoti) kyonki mujhe dar iss ka hai ke kahin Aap ﷺ ki qabar bhi masjid na bana li jaye. (Saheeh Bukhari H# 1330; Saheeh Muslim H# 529)
⬤ Sayyidna Jundub bin Abdullah Bajali (RA) bayan karte hain ke maine Nabi ﷺ ko wafat se 5 din pahle farmate hue suna:
Allah Ta’ala ki taraf se mujhe bari kar diya gaya hai ki aap me se koi mera khaleel ho. Mere Rabb ne mujhe apna khaleel bana liya hai, jis tarah Ibrahim (AS) ko khaleel banaya tha. Agar main apni ummat se kisi ko khaleel banata to Abu Bakar Siddiq ko banata. Khabardar! Aap se pahle walon ne Ambiya aur Saleheen ki qabron ko sajdagah bana liya, aap qabron ko sajdagah na banana, main aapko isse mana karta hoon. (Saheeh Muslim H# 532)
Daleel no. 4 Aur Uska Jaayza
Mufti Naeemi Sahab ek jagah youn istedalal karte hain: “Huzoor Sayyid-e-Alam ﷺ ko Hazrat Siddiqa (RA) ke hujre me dafan kiya gaya, agar ye najayaz tha to pahle Sahaba Ikram usko gira dete, phir dafan karte.” (Ja-al-Haq: 1/284)
Iske jawab me arz hai ki Hujre me dafan karna najayaz nahin, Allah ka hukm tha. Aap ﷺ ki qabr is liye khuli nahin rakhi ki kahin log use sajdagah na bana len.
⬤ Sayyida Ayesha (RA) farmati hain:
Agar aisa dar na hota to Aap ﷺ ki qabr khuli rahti (aur hujra me na hoti) kyonki mujhe dar iss ka hai ke kahin Aap ﷺ ki qabar bhi masjid na bana li jaye. (Saheeh Bukhari H# 1330; Saheeh Muslim H# 528)
⬤ Allama Ibnul Jauzi (rh) (d 597 AH) farmate hain:
Qabron ki tazeem jayaz nahin. Unka ehteram chahiye ki unse takleef-deh cheez door ki jaye, jabki is waqt aam log unki tazeem me bahek gaye hain aur unke pas namazen padhte hain. (Kashf-ul-Mushkil: 3/334)
➤ Raha Ayesha (RA) ke hujre par gumbad, to ye sadiyon bad banaya gaya. Daur-e-salaf me iska wujood nahin tha.
Daleel no. 5 Aur Uska Jaayza
Imam Zuhri (rh) se marwi hai:
Abu Jandal (RA) ne Abu Baseer (RA) ki qabr ke pas masjid banai. (Dalaailun Nubuwwah lil Baihaqi: 4/175; Tareekh Ibne Asakir: 25/300)
Zuhri (rh) ki mursal ya mo’zal hai.
Yani Sayyidna Abu Jandal (RA) ka Sayyidna Abu Baseer (RA) ki qabr par masjid banana saheeh sanad se sabit nahin.
֎ Al Istiyab la Ibne Abdul Barr: 2/1612 wali sanad bhi zaeef hai. Muhammad bin Ishaq ki mursal ya mo’zal hai, neez munkar bhi hai.
Daleel no. 6 Aur Uska Jaayza
Ek istedlal yahan se kiya jata hai: “Hasan Ibne Hasan Ibne Ali (RA) ka inteqal ho gaya”. To unki biwi ne unki qabr par ek sal tak qubba dale rakha. (Ja-al-Haq: 1/285)
Naeemi Sahab lughat-e-arab se to waqif hain, khwah-ma-khwah hum unse baddzan nahin hote. Albatta yahan wo “الْقُبَّةَ” ka tarjuma nahin jan paye, isiliye use maujooda daur ka qubba samajh liya, halanki yahan “الْقُبَّةَ” se murad khema (tent) hai.
Doosri ye hai ke ye riwayat Saheeh Bukhari me taleeqan ayi hai (yani iski sanad nahin hai). (Saheeh Bukhari H# 1330)
Iski asl sanad me Muhammad bin Humaid Razi “zaeef aur Jhootha” hai.
Phir isi riwayat ke agle alfaz mulahiza ho:
Phir Unhone us kheme ko utha liya to ek cheekhne wala kahta sunai diya, ‘kya apna gumshuda saman dhoodh liya unhone?’ Doosri awaz kahne lagi: ‘Nahin, mayoosi se wapas laut chale hain.’ Maloom hota hai ke qabr par khema rone ke liye lagaya gaya tha. Neez, qabron par qubbe banane wale nakaam aur mayoos hi hote hain. Unhe kuch hasil nahin ho sakta. Lihaza ye be-faayda aur fuzool hai.
Tambeeh:
Ye riwayat Kitab-ul-Hawatif la Ibne Abi Duniya: 131 me is sanad se ayi hai:
حَدَّثَنِيْ يُوْسُفُ بْنُ مُوْسٰى: ثَنَا جَرِيْرٌ عَنِ ابْنِ خَالِدِ ابْنِ مَسْلَمَةَ الْقُرَشِيِّ، قَالَ
Sanad zaeef hai.
1. Ibne Khalid bin Maslama Quraishi ka tarruf aur tauseeq nahin mili.
2. Sanad me inqeta bhi hai.
❖ To ispar ibarat arai is tarah ki gayi: “Ab to registry ho gayi ki khud mazhab-e-Imam Abu Hanifa (rh) mil gaya ki qabr par qubba waghaira banana jayaz hai”. (Ja-al-Haq: 1/287)
Matlab ye ki Quran-o-Hadees se suboot nahin mila. Raha Imam Abu Hanifa (rh) se uska jawaz, to ye bhi besanad hai. Allama Sherani Sahab ne iski koi sanad naqal nahin ki.
Daleel no. 7 Aur Uska Jaayza
Imran bin Abi Ata (rh) se marwi hai:
Sayyidna Abdullah bin Abbas (RA) ki wafat hui. Ibne Hanafiyya (rh) unke wali bane, Unhone unpar 3 din khema lagaya. (Musannaf Ibne Abi Shaiba: 3/335)
Sanad Hasheem bin Basheer Wasti (rh) ke ana’ana (عنعنه) ki wajah se “zaeef” hai.
Daleel no. 8 Aur Uska Jaayza
Muhammad bin Munkadir (rh) se marwi hai:
Sayyidna Umar (RA) ne Zainab (RA) ki qabr par khema gada. (Musannaf Ibne Abi Shaiba: 3/335)
Sanad “zaeef” hai.
1. Abu Ma’shar (Najeeh bin Abdur Rahman) jamhoor ke nazdeek “zaeef” hai.
֎ Hafiz Iraqi (rh) farmate hain:
Jamhoor ke nazdeek zaeef hai. (Tara hut Tasreeb: 3/4)
֎ Hafiz Ibne Hajar (rh) farmate hain:
Zaeef hai, umr zyada hone par ikhtelat ka shikar ho gaya tha. (Taqreeb ut Tehzeeb: 7100)
2. Muhammad bin Munkadir ka Sayyidna Umar (RA) se sima nahin.
Mazeed Faayda
֎ Sayyidna Abu Huraira (RA) ne wasiyat farmayi thi:
Log unki qabr par khema na gaaden. (Musannaf Ibne Abi Shaiba: 3/334)
Jahan kaheen “الْقُبَّةَ” ka lafz aya, ye batane ki koshish ki gayi ke usse murad qabr wala qubba hai, jabki is الْقُبَّةَ se murad khema hai. Bahes qabr par khema ke bare me nahin, gumbad ke bare me hai. Iske bare me koi jhooti aur mangadhat riwayat bhi warid nahin hui.
Daleel no. 9 Aur Uska Jaayza
Ek ibarat mulahaza ho: “Huzoor ﷺ ke zamana me khud logon ko pukhta makan banana ki mumaniyat thi. Ek sahabi ne pukhta makan banaya, to Huzoor ﷺ naraz hue, yahan tak ki unke salam ka jawab na diya. Jab usko giraya, tab jawab diya”. (Ja-al-Haq: 1/288)
Sawal ye uthta hai ki “Pukhta makan ki mumaniyat thi”, wo mumaniyat kahan hai? “Sahabi ne pukhta makan gira diya”, ye kahan likha hai?
Riwayat ke alfaz ye hain ki Nabi-e-Akram ﷺ nikle: Aap ﷺ ne ek buland qubba dekha. Use napasand kiya, to Sahabi ne use gira diya. (Abu Dawood H# 5237; Musnad Abi Yala H# 4347; Mushkil-ul-Asar lit Tahawi: 1/416; Shoabul Iman lil Baihaqi H# 10705)
Phir uski sanad bhi “zaeef” hai. Abu Talha Asadi “majhool-ul-hal” hai. Use sirf Imam Ibne Hibban (rh) ne “As Siqat: 5/574” me zikr kiya hai. Ye riwayat jamee sanadon ke sath “zaeef” hai.
➤ Qabr par imarat ki mumaniyat par khama-farsai mulahaza ho: “‘أَنْ يُّبْنٰى عَلَيْهِ’, yani qabr par imarat banana mana farmaya. Uske bhi chand maane hain, awwalan to ye ke khud qabr par imarat banayi jaye, is tarah ki qabr deewar me shamil ho jaye”.
Salaf me se kisi ne ye maane nahin kiya.
⬤ Imam Shafi’ee (rh) (d 204 AH) farmate hain:
Maine Makkah me hukmarano ko dekha ki wo qabron par bani imaraten girate the, koi faqeeh unki mukhalifat karta nazar nahin ata. (Kitab-ul-Umm: 1/316)
Kya koi aqalmand kah sakta hai ke log qabron par diwar banate the. Hukmaran use girate the aur fuqaha-e-ahle ilm use koi aib nahin samajhte the?
⬤ Allama Aini Hanafi (rh) (d 855 AH) farmate hain:
Humne zikr kiya ki qabr par imarat banana (mamnoo) hai, bana ‘بناء’ (imarat) ka lafz aam hai aur har qism ki imarat ko shamil hai. Lihaza karahat aam hai, khwah imarat kisi qism ki ho. (Sharah Abu Dawood: 6/182)
⬤ Allama Sindhi Hanafi (rh) farmate hain:
Qabr par tameer ka koi faayda nahin, isiliye usse mana kiya gaya hai. (Hashiya as Sindhi Ala an Nasaai: 4/88)
֎ Jaise kaha jata hai:
Fulan badshah ne fulan shahar ya basti par faseel banai hai. Halanki ye faseel basti ya shahar ke oopar nahin banai jati, balki uske ird-gird waqe hoti hai. Arbi zaban me iska istemal bahut milta hai.
Daleel no. 10 Aur Uska Jaayza
Ek daleel ye bhi pesh ki gayi hai: “Jin qabron ko gira dene ka Hazrat Ali (RA) ne hukm diya hai, wo kuffar ki qabren theen, na ki muslimeen ki”. (Ja-al-Haq: 1/293)
Is par koi daleel nahin ki ye kuffar ki qabren theen, ya musalmano ki. Ye to aasaan si bat hai ki kabhi qabr par mitti ki miqdar zyada dali jati hai. Wo qabr oonchai me shara’ee hadd se tajawuz kar jati hai, ye haram hai. Sayyidna Ali (RA) ne admi bheja ki shara’ee hadd se oonchi qabr ko shara’ee hadd ke mutabiq ooncha kardo, na ki qabron ka nam-o-nishan mita diya jaye.
⬤ Allama Aini Hanafi (rh) (d 855 AH) farmate hain:
Ibnul Jauzi (rh) ne apni kitab “at-tahqeeq” me farmaya hai ke is hadees ka misdaq qabren oonchi karne aur unhe husn-e-tameer ka namoona banane ka amal tha. Jise wo log sar-anjam diya karte the. (Sharah Abu Dawood: 6/174)
Daleel no. 11 Aur Uska Jaayza
Baz hazrat kahte hain qabren to Nabi-e-Kareem ﷺ ki maujoodgi me banti theen, kya aap rokte nahin the unhen? (Yani pakki aur oonchi qabren Nabi ﷺ ke samne banti thin aur Aap ﷺ ne unko ghalat nahin kaha)
Ye durust hai ki kuch qabren Nabi-e-Akram ﷺ ki maujoodgi me banti theen. Lekin kya har qabr Nabi-e-Akram ﷺ ki maujoodgi me banai gayi thi? Aur is par kya daleel hai ki jin qabron ko girane ka hukm diya gaya tha wo qabren Nabi ﷺ ki maujoodgi me bani thi?
Daleel no. 12 Aur Uska Jaayza
Baz hazrat ye bhi kahte hain ki un dino Essaiyon (Christians) ki qabren choonki oonchi hoti theen, isliye unhee ki qabren girane ka hukm hua.
“Huzoor ﷺ ne mushrikeen ki qabron ka hukm diya, pas ukhad di gayi.” (Ja-al-Haq: 1/294)
Ye riwayat Saheeh Bukhari: H# 428 aur Saheeh Muslim: H# 524 me hai aur ye bat durust hai. Lekin qabren ukhadne aur unhen barabar karne me farq hai. Sayyidna Ali (RA) ne qabr barabar karne ka jo hukm diya tha, uska is hadees se koi talluq nahin.
Qabren shara’ee hadd se badh jaye to use barabar kiya jata hai, ye sirf Essaiyon ki qabron ke sath khas nahin. Albatta jo ukhadi gayi, wo sirf mushrikeen ki qabren theen.
Sawal ye paida ho sakta hai ki Wo (mushrikeen ki) qabren kyon ukhadi gayi? To wajah sirf ye thi ki unki jagah masjid banana maqsood tha, oonchi hone wali wajah nahin thi.
Daleel no. 12 Aur Uska Jaayza
Mufti Sahab likhte hain: “Usme qabr ke sath photo ka kyon zikr hai? Muslamano ki qabr par photo kahan hota hai? Maloom hota hai ki kuffar ki qabren murad hain”. (Ja-al-Haq: 1/294)
Is daleel ki haqeeqat bhi mulahiza ho. Sayyidna Ali (RA) ne Abu Hayaj (rh) ko 2 kaamo ke liye mamoor kiya tha:
1) Har jandar ki tasweer mitane ke liye.
2) Har qabr ko shara’ee oonchai ke mutabiq barabar karne ke liye.
Aisa nahin tha ki un qabron ke sath tasaweer bhi bani hui thi, isliye unhe khatm kar diya jaye. Aaj tak kisi muhaddis aur mufassir ne ye matlab nahin liya.
֎ Sunan Nasaai (H# 2033) me alfaz hain:
“Ghar me maujood tamam tasweeren mita deejiye.”
Daleel no. 13 Aur Uska Jaayza
Mufti Naeemi Sahab likhte hain: “Oonchi qabr ko zameen ke barabar kardo aur musalman ki qabr ke liye sunnat hai ki zameen se ek hath oonchi rahe. Isko bilkul pewand-e-zameen (zameen ke barabar) karna khilaf-e-sunnat hai. Manna padega ki ye quboor kuffar ki theen”. (Ja-al-Haq: 1/294)
“Taswiyatul Quboor” ke maane ye hain ke qabr ki shara’ee oonchai barqarar rakhna, na ki pewand-e-zameen karna. Naeemi Sahab shayad saheeh taur samajh nahin paye. Aur phir ye kahna ki “muslamn ki qabr ke liye sunnat hai ke zameen se ek hath oonchi ho” is par kya daleel hai?
Sabit hua ke Sayyidna Ali (RA) ka hukm aam qubron ke mutalliq tha. Usko kuffar ki qabron ke sath khas karna bila-daleel hai.
Daleel no. 14 Aur Uska Jaayza
Neez ek daleel ye bhi di gayi: “Warna tajjub hai ke Sayyidna Ali (RA) to oonchi qabren ukhadwayen aur unke bete Muhammad bin Hanafiya (rh), Ibne Abbas (RA) ki qabr par gumbad banayen”. (Ja-al-Haq: 1/294)
Sayyidna Ali (RA) ne kabhi ye hukm nahin diya ki oonchi qabren ukhad di jayen, na hi Muhammad bin Hanafiya (rh) ne Sayyidna Abdullah bin Abbas (RA) ki qbr par qubba banaya. Lafz-e-qubba se agar ye murad len, to wo ghalat hai, Kyonki usse murad to khema hai.
Doosre wo riwyat bhi zaeef hai, jisme khema lagane ka zikr hai. Ek zaeef hadees se ghalat istedlal karna aur samajhna ke: “Qubba waghaira banana shar’an sunnat-e-sahaba se sabit hai”. (Ja-al-Haq: 1/282) bada ajeeb-o-ghareeb hai. Kyonki kisi sahabi ne kabhi aisa nahin kiya.
Qabron Par Tameer Ke Nuqsanat
Qabron par tameer ke be-shumar nuqsanat hain:
① Imam Shafi’ee (rh) (d 204 AH) farmate hain:
Main is taur-o-tariqa ko sunnat aur asar ki bina par na-pasand karta hoon, Allah behtar janta hai ki kisi musalman ki is qadr tazeem ki jaye ke uski qabr masjid bana di jaye. Dar is bat ka hai ki bad walon ke liye ye wateera fitne aur gumrahi ka sabab banega, is liye aisa karna makrooh hai, wallahu a’lam. (Kitab-ul-Umm: 1/278)
② Allama Ibne Qaiyyim (rh) (d 751 AH) farmate hain:
1) Isse qabr ke pas namaz padhne rasta khul jata hai, halanki Nabi-e-Akram ﷺ ne isse mana farmaya hai.
2) Log wahan duaen karte hain, ye bidat hai.
3) Rasoolullah ﷺ ne lanat ki hai.
4) Isse maqbare abad aur masjiden veeran ho jati hain, jabki deen-e-islam iske khilaf taleem deta hai.
5) Baz ziyarat karne walo ke sajda karne ka sabab banta hai, jo but-parasti hai.
6) Murde ki nazr-o-niyaz ka silsila chal nikalta hai.
7) Murde ki azmat-o-haibat logon ke dilon me Allah se zyada ho jati hai.
8) Log murde se apni zaruriyat ka sawal karte hain, aur musibat se nijat talab karne lagte hain.
“Ye tamam fasaad qabron par tameer ke natije hain”. (Ighasa-ul-Lahfan: 1/309-310 (mulkhkhasan)
֎ Allama Ibne Hajar Haisami (rh) (d 974 AH) farmate hain:
Bade-bade haram kaam aur bade asbab-e-shirk ye hain ke qabron ke pas namaz padhi jaye, unhe masjid bana liya jaye, ya unpar imarat banai jaye. Karahat ka qaul kisi aur bat (hurmat) par mahmool hai. Kyonki ulama ke bare me ye guman nahin kiya ja sakta ki wo aise kaam ko jayaz qarar den, jiske karne wale par Rasoolullah ﷺ ki lanat tawatur ke sath sabit ho. Unhe girana wajib hai, isi tarah qabron par banaye gaye qubbon ko girana bhi zaroori hai. Kyonki ye “masjid-e-zirar” se bhi zyada nuqsandeh hain. Unki buniyad Rasool-e-Akram ﷺ ki mukhalifat par hai. Aap ﷺ ne usse mana farmaya hai aur oonchi qabren girane ka hukm farmaya hai. Isi tarah qabr par maujood har qandeel aur har chiragh hatana bhi wajib hai, qabr par waqf-o-nazr saheeh nahin. (Az Zawajiru an Iqtarafil Kabaair: 1/120-121)
Khulasa
Is poori tahqeeq ka khulasa ye hai ki Nabi ﷺ, Sahaba Kiram (RA), Aimma-e-deen, Muhaddiseen aur Salafus saliheen se Qabron par gumbad banana ye kisi bhi tara ki imarat banane ka suboot nahin milta. Balki ye kaam shirk aur bid’at tak le jate hain jinki manahi Nabi ﷺ pahle he kar chuke hain.
Is mazmoon ka kafi bada hissa Muhaddis Ghulam Mustafa Zaheer (hz) ki kitab Bid’at, Sunnat ke Meezan par’ ke mazmoon ‘Qabron Par Gumbad Banane Ki Shara’ee Haisiyat’ (pgs 218-251) se liya gaya hai.