Urs Manana Kaisa Hai?
Urs Manana Kaisa hai? Qabron par urs aur melon ka intezam bid’at, haram aur najayaz hai. Ye dar-asl hinduon ki naql hai, Allah aur uske Rasool ﷺ ki khuli na-farmani, Salafus Saliheen ki mukhalifat, hudood-e-shari’at se tajawuz aur Islam ko barbad karna hai. Aqeeda aur amal ki bahot si kharabiyan isi se judi hain.
Is mazmoon me hum Urs ko shara’ee libas me dhalne wale dalaail ka jaayza lenge aur ye bhi dekhenge ki Ahle sunnat wal Jama’at ki taleemat ke mutabiq Urs Ki shara’ee Haisiyat kya hai.
Urs Ke Jawaz Par Pesh Kiye Jane Wale Dalaail Ka Jaayza
➤ Pahli Daleel Aur Uska Jaayza
“Urs ke lughawi mane hain ‘shadi’. Isliye dulha aur dulhan ko uroos kahte hain. Buzurgan-e-deen ki tareekh-e-wafat ko isliye urs kahte hain ki Mishkat, Baab Isbat Azab-ul-Qabr me hai ke jab nakirain (farishte) maiyyat ka imtehan lete hain aur wo kamyab hota hai, to kahte hain: “Too us dulhan ki tarah so ja, jisko siwaye uske pyare ke koi nahin utha sakta.” To choonke us din nakirain ne usko uroos kaha, isliye wo din roz-e-urs kahlaya. Ya isliye ke wo Jamal-e-Mustafa ke dekhne ka din hai ki nakirain dikha kar poochhte hain ke tu inko kya kahta tha, aur wo to makhlooq ke dulha hain. Tamam alam unhi ke dam ki bahar hai aur mahboob se mulaqat ka din urs ka din hai, lihaza ye din urs kahlaya. Ye urs ki haqeeqat sirf is qadr hai ki har sal tareekh-e-wafat par qabr ki ziyarat karna aur quran-khwani-o-sadaqat ka sawab pahonchana hai”. (Ja-al-Haq: 1/321-322)
⬤ Sawal ye hai ki is hadees ka mafhoom khud Saheb-e-shari’at (Nabi ﷺ) ne samjhaya hai ya nahin? Sahaba Ikram, Tabi’een-e-Azzam, Taba-tabi’een, aur Aimma-e-Deen ne iska matlab samjha hai ya nahin? Agar jawab haan me hai to khair-ul-quroon me ek urs ki misal kyon nahin milti?
Neez, ye alfaz to har momin ko kahe jate hain, phir har momin ki qabr par urs kyon nahin?
Phir kitne log hain jinka Tauheed-parast aur muttaqi-momin hona sabit nahin, balki unki tareekh-e-wafat bhi moatbar zaraye se maloom nahin, lekin wahan bhi mele lagte hain. Kitni he jali qabren hain, jinme gadhe aur doosre janwar dafan hain, aur unhe buzurgan-e-deen ka nam de kar urs munaqqid kiye ja rahe hain. Raha Nabi-e-Akram ﷺ ka qabr me hazir hona to ye Quran-o-Hadees se sabit nahin.
➤ Doosri Daleel Aur Uska Jaayza
Huzoor ﷺ har sal shudada-e-Uhud ki qabron par tashreef late the. (Ja-al-Haq: 1/322)
Ye riwayat Tafseer-e-Tabari (13/96) me ayi hai, iski sanad sakht “zaeef” hai.
❶ Mathna bin Ibrahim Amli (مثنى بن ابراهيم) ke halat zindagi nahin mil sake.
❷ Muhammad bin Ibrahim shayad Muhammad bin Ibrahim bin-al-Haris bin Khalid Taimi Tabi’ee hain, ba-rah-e-rast Nabi-e-Akram ﷺ se bayan kar rahe hain, lihaza riwayat “mursal” (zaeef ki ek qism) hai.
Ye to is riwayat ki isnadi haisiyat hai. Raha, isse uroos aur mele ka jawaz nikalna to wo kisi tarah bhi durust nahin.
➤ Teesri Daleel Aur Uska Jaayza
Durre Mansoor: 4/640 me youn zikr hai:
إِنَّهُ كَانَ يَأْتِيْ قُبُوْرَ الْشُّهَدَاءِ عَلٰى رَأْسٍ كُلِّ حَوْلٍ، فَيَقُوْلُ: سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ فِنِعْمَ عُقْبَى الْدَّارِ، وَالْخُلَفَاءُ الْأَرْبَعَةُ هٰكَذَا كَانُوْا يَفْعَلُوْنَ. (Ja-al-Haq: 1/322)
“Aap ﷺ shahidon ki qabron par har sal aate, aur har bar kahte: ‘Tum par salamati ho jo tumne sabr kiya, Kitna behtareen hai tumhara akhiri ghar.’ Aur Khulafa-e-rashideen bhi youn hi karte the.”
Durre Mansoor me iski sanad mazkoor nahin, ye be-sanad hai. Albatta ye riwayat Waqidi ki kitab Al Maghazi: 4/313-314 me hai. Waqidi ba-ittefaq-e-mohaddiseen “zaeef, matrook-o-kazzab” hai, uski riwayat ka etebar nahin. Waise Urs ka jawaz to isse sabit bhi nahin hota.
֎ Lihaza ye bat khilaf-e-waqya hui: “Is asl urs ka suboot hadees-e-pak aur aqwal-e-fuqaha se hai”. (Ja-al-Haq: 1/322)
Ahadees ki haisiyat aapne dekh he li, aqwal-e-fuqaha is par hume mile nahin. Hinduon ki ek reet albatta mili hai, wo apne mutabarrik maqamat ki ziyarat ke liye jama hote hain aur uska nam “Yatra” rakhte hain.
➤ Chauthi Daleel Aur Uska Jaayza
“Mishkat: Bab Ziyarat-ul-Quboor’ me hai ke Huzoor ﷺ farmate hain: Humne tum ko ziyarat-e-qubor se mana farmaya tha: ‘أَلَا فَزُوْرُوْهَا’Ab zaroor ziyarat kiya karo. Isse har tarah ziyarat-e-quboor ka jawaz maloom hua, khwah rozana ho ya sal ke bad, aur khwah tanha ziyarat ki jaye ya jama ho kar. Apni taraf se usme qaid lagana ki majme (group) ke sath ziyarat karna mana hai, sal ke bad muqarrar karke ziyarat karna mana hai, mahez laghw (bekar) hai. Muaiyyan (fix) karke ho ya baghair muaiyyan kiye, har tarah jayaz hai”. (Ja-al-Haq: 1/323)
⬤ ‘أَلَا فَزُوْرُوْهَا’ka matlab ye bayan kiya hai ke “ab zaroor ziyarat kiya karo”. Aur kahte hain: “Isse har tarah ziyarat-e-quboor ka jawaz maloom hua”. “zaroor” aur “jawaz” par ghaur karen. Kitna tazad hai?
Ziyarat-e-quboor wali hadees se urs ka suboot tarashna, Sahaba Ikram (RA) aur Aimma-e-Deen (rh) ke faham ke khilaf hai. Koi bhi saheeh-ul-aqeeda imam in ahadees se ye mas’ala sabit nahin karta.
“Ijtemai Ziyarat” albatta ek taza bid’at ke taur par samne ayi hai. Hadees me to mutlaq ziyarat ka zikr hai, musalmano ne har daur me is par amal karke dikhaya hai. Ziyarat ka maqsad khud Nabi-e-Akram ﷺ ne bayan farmaya hai:
Ye maut yad karwati hai. (Saheeh Muslim H# 976)
Urs aur melon me jo kuchh hota hai, wo kisi par chhupa nahin. Ek bid’at ki aad me beesiyon bid’at-o-khurafat, aur Bakwas, fuzool baaten, balki mushrikana aqaaid-o-amal ka is qadr bazar garm hota hai ki yahood-o-nasara bhi sharma jate hain.
Wahan Faiz hasil karna, talab-e-barkat aur madad ke liye jaya jata hai. Saazon (musical instruments) me khuda ki awaz sun rahe hote hain, nauzubillah! Sharab-e-tahoor ki yad me sharab-noshi hoti hai, badkari tak kar guzarte hain. Daleel ye dete hain ke khuda ki marzi ke baghair duniya me patta tak harkat nahin kar sakta. Al Ayazbillah!
Nazrane chadhaye jate hain, sahib-e-qabr ke liye tazeemi sajda jayaz samjha jata hai. Doosre ye ki oonche-oonche gumbadon, maqbaron ki shan-o-shaukat, diwaron ki meenakari (Bareek naqsh wala kam) aur taboot ke naqsh-o-nigar ko dekh kar bhala kisko maut yad ati hai?
֎ Shah Waliullah (rh) (d 1176 AH) farmate hain:
In mushrikeen ne sab se badi bid’at qabron ki soorat me ejad ki hai, aur un qabron par mele racha liye hain. (Tafhimat-e-Ilahiya: 2/64)
֎ Shaikh-ul-Islam Ibne Taimiya (rh) (d 728 AH) farmate hain:
Aqeeda na mera apna hai, na mere kisi bade ka, balki aqeeda to Allah, uske Rasool ﷺ aur aslaf-e-ummat ke ijma se akhaz kiya jata hai. Yani aqeeda, Kitabullah, Bukhari-o-Muslim waghairahuma ki saheeh ahadees aur aslaf-e-ummat se sabit-shuda (ijmai) aqwal se liya jayega. (Majmul Fatawa: 3/203)
֎ Hafiz Ibne Kaseer (rh) (d 774 AH) farmate hain:
Deen mahaz zeenat-o-araish aur arzu ka nam nahin. Har shakhs jo daawa kare, use mahaz dawaa ki wajah se wo cheez hasil nahin ho jati. Na hi har shakhs jo kahe wo sirf uske kahne se sach banta hai. Sach tab banta hai, jab Allah Ta’ala ki taraf se us par daleel ho. (Tafseer Ibne Kaseer: 2/380)
֎ Allama Barkawi Hanafi (rh) (d 981 AH) farmate hain: “But-parasti me sab se bada fitna qabr-paraston ka hai. Yahi but-parasti ki jad hai, jaisa ke Salafus Saliheen me se Sahaba Ikram (RA) aur Tabi’een-e-Azzam (rh) ne ye bat kahi hai. Chunache, shaitan ek aise admi ki qabr unke samne karta hai jiski wo tazeem karte hain, phir use Ibadat-khana bana deta hai. Iske bad, shaitan apne doston ke zahnon me dalta hai ki jo unki ibadat karne, unki qabr ko mela, urs-gah aur Ibadat-khana banane se rokta hai, wo unki gustakhi aur haq-talfi karta hai. Us par jahil log aise (haq-go) admi ko qatl karne, saza dene, aur uski takfeer ke darpe ho jate hain. Halanki uska jurm sirf itna hai ki wo Allah aur uske Rasool ﷺ ki bat manne ka hukm deta hai aur usse rokta hai, jisse Allah aur uske Rasool ﷺ ne mana kiya hai”. (Ziyaratul Quboor: Pg 39)
Qabron Par Urs Ke Radd Me Dalaail
❖ Sayyidna Abu Huraira (rz) bayan karte hain ki Rasoolullah ﷺ ne farmaya:
Gharon ko qabristan mat banao, na hi meri qabr ko mela-gah banana. Mujh par durood padhen, aap jahan bhi honge, aap ka durood mujh tak pahonchega. (Musnad Ahmad: 2/368; Sunan Abu Dawood: H# 2042)
Hafiz Nawawi (rh) (Al Azkar: Pg 106; Khulasatul Ahkam: 1/440) aur Hafiz Ibne Hajar (rh) (Fathul Bari: 6/488) ne iski sanad ko ‘saheeh’ qarar diya hai.
Shaikh-ul-Islam Ibne Taimiya (rh) ne Iski sanad ‘Hasan’ hai. (Iqteda Sirat-al-Mustaqeem: 2/654)
➤ Is hadees me qabron par mele-thele lagane ki wazeh mumaniyat hai. Iske ye mane bhi ek saheb ne kiya hai: “Meri qabr par jama na ho, tanha-tanha hi aya karo”. (Ja-al-Haq: 1/325)
Sawal hai ke jab Nabi-e-Akram ﷺ ki qabr par ijtema mana hai, to kisi doosre ki qabr par ijtema ka jawaz kahan se aya?
➤ Doosre mane unhi sahab ne kiya hai: “Tum humari qabr par jald-jald aya karo, misl eid ke, sal bhar ke bad me na aya karo”. (Ja-al-Haq: 1/326)
֎ Aise he batil taweel ka jawab dete hue Allama Ibne Qayyim (rh) (d 751h) farmate hain:
“Agar Rasoolullah ﷺ ki murad wahi hoti, jo ye bayan karte hain, to Aap ﷺ Ambiya-e-Ikram ﷺ ki qabron ko sajda-gah banane se mana na farmate aur aisa karne walon par lanat dar lanat na farmate. Jab Aap ﷺ unpar masjiden banane, jinme Allah Ta’ala ki ibadat ki jati thi, walon par lanat kar rahe hain, to kaise mumkin hai ke Aap ﷺ qabron ko lazim pakadne, unpar etekaf karne aur unpar bar-bar aane ka hukm den aur usse mana kare ki unpar sal ke sal akar mela-gah na banaya jaye? Ye kaise ho sakta hai ke Aap ﷺ apne Rabb se ye dua karen ke Aap ﷺ ki qabr but na bane, jiski ibadat ki jaye? Aur phir ye kaise mumkin hai ke Aap ﷺ ke bare me sab se zyada janne wali shakhsiyat (Sayyida Ayesha (RA)) kahen ke Aap ﷺ ki qabr isi liye khuli nahin rakhi gayi ke logon ki taraf se use sajda-gah banaye jane ka dar tha? Aur phir Aap ﷺ ye kaise farma sakte the ke meri qabr ko mela-gah na banana, balke jahan bhi hona, durooh padh dena, aap jahan bhi honge, durood mujh tak (farishton ke zariye) pahonch jayega? Phir ye kaise mumkin hai ke wo bat Aap ﷺ ke sahaba aur aap ke Ahle bait ki samajh me na ayi, jo shirk-o-tehreef ko jama karne wale gumrahon ki samajh me ayi hai”. (Ighasa-ul-Lahfan: Pgs 192-193)
֎ Shah Waliullah Dehelwi (rh) (d 1176h) farmate hain:
Meri qabr ki ziyarat mela na bana lena. Main kahta hoon ke is hadees me yahood-o-nasara ki tarah apne ambiya ki qabron ko Hajj ka sa ijtema ya tyohar banane ka darwaza band karne ki taraf ishara hai. (Hujjatullahil Baligha: 2/77)
֎ Shaikh-ul-Islam Ibne Taymia (d 728h) farmate hain:
“Dalalat youn hai ke Nabi-e-Akram ﷺ ki qabr roo-e-zameen ki sab qabron se afzal hai. Aap ﷺ ne use mela-gah banana se mana farmaya hai, to doosri sab qabren khwah kisi ki bhi hon, unhen mela-gah banane ki mumaniyat bil-oola hogi. Phir ek-doosri hadees padhen, Aap ﷺ ne farmaya: Apne gharon ko qabren mat banao, yani unhe namaz, dua aur qirat se khali na karo, ke wo qabron ki tarah ho jayen. Youn Aap ﷺ ne gharon me ibadat ka aur qabron par ibadat se rukne ka hukm diya hai, ye farman-e-nabuwwat us tariqa ke khilaf hai jise isai aur use mushabahat karne wale log apnae hue hain”. (Iqteda Sirat-al-Mustaqeem: Pd 172)
֎ Allama Munawi (rh) (d 1031h) farmate hain: “Mane ye ke Aap ﷺ ki qabr ki ziyarat ke liye eid ki tarah ijtema mana hai. Ya to mashaqqat khatam karne ke liye aisa farmaya gaya hai ya is khadsha se ke log tazeem ki hadd se guzar jayenge”. (Faiz-ul-Qadeer tahat hadees: 5016)
֎ Allama Taibi (rh) (d 743h) farmate hain:
Nabi-e-Kareem ﷺ ne apni qabr par is tarah jama hone se mana farmaya, jis tarah eid ke mauqa par sair-o-tafreeh aur zeenat ke sath jama hua jata hai. Yahood-o-nasara ambiya ki qabron par aisa karte the. Us cheez ne unhen ghafil aur sakht-dil bana diya tha. (Mirqat-ul-Mafateeh lil Qari: 3/14)
֎ Allama Ibne Qaiyyim (rh) (d 751h) farmate hain: “Nabi-e-Akram ﷺ ne qabr par masjid banana se mana farmaya aur aisa karne walon par lanat farmai hai. Neez, Aap ﷺ ne qabren pukhta banana, buland karne, sajda-gah banana, unpar namaz ada karne, aur un ki taraf rukh karke namaz padhne aur unpar chiraghan karne se mana farmaya hai. Aur unhen barabar karne ka hukm diya hai, unhen mela-gah, aur unki taraf safar ka saman bandh kar jane se mana farmaya hai, take ye kam unki ibadat karne aur unki wajah se shirk ka zariya na ban jaye. Ye kaam sad-e-zarae ke taur par aisa irada karne walon aur irada na karne walon, balke uske khilaf irada rakhne walon sab par haram hai”. (Elam-ul-Muwaqqieen: 3/151)
❖ Sayyidna Sabit bin Zihak (rz) bayan karte hain:
Ek shakhs ne Rasoolullah ﷺ ke daur me Buwana nami jagah par oont zibah karne ki nazr mani thi. Wo Rasoolullah ﷺ ke pas hazir hue aur us bare me poochha. Farmaya: Kya us jagah koi but tha, jiski ibadat ki jati thi? Arz kiya: Nahin. Farmaya: Kya us jagah par mushrikeen ke melon me se koi mela lagta tha? Arz kiya: Nahin. Farmaya: Apni nazr poori kar len. (Sunan Abu Dawood: H# 3313; Al Mojam-ul-Kabeer lit Tabarani: H# 1341)
֎ Hafiz Jarqani (rh) farmate hain:
Ye hadees saheeh hai. (Al Abateel wal Manakeer: 2/203)
֎ Shaikh-ul-Islam Ibne Taimiya (rh) farmate hain:
Iske tamam rawi mash-hoor siqa hain aur ye sanad anana (عنعنه) ke baghair muttasil hai. (Iqteda Sirat-al-Mustaqeem: Pg 186)
֎ Hafiz Ibne Hajar (rh) ne iski sanad ko “saheeh” qarar diya hai. (At Talkhees-ul-Habeer: 4/198; Buloogh-ul-Maram: Kitab-ul-Iman wan Nuzoor)
֎ Allama Ibne Abdul Hadi (rh) (d 744 AH) farmate hain: “Is me daleel hai ke jis jagah mushrikeen ka mela lagta ho, us jagah ki tazeem me janwar zibah karna usi tarah najayaz hai, jis tarah but ki tazeem me uske nazdeek zibah karna. Ye sab shirk ki taraf jane wale raste band karne aur tauheed ki hifazat aur Sambhal kar rakhne ke liye hai. Jab Aap ﷺ ne qabr waghaira par mela lagne wali jagah par janwar zibah karne se mana farmaya hai to Aap ﷺ ka qabr ko eid-gah aur mela-gah banana se mana karna ba-darja-oola sabit hoga. Kyonki qabr ko mela-gah banane ke nuqsanat, mela-gah par janwar zibah karne se bahot zyada hain. (As Sarim-al-Munki Fir Radd Ala Subki: Pg 310)
Khulasa
Urson aur melon ki asl wajah jahalat aur ghuloo hai. Isliye ye qabr ke mutalliq fitnon me bada fitna hai. Shirk ko nest-o-nabood karne ke liye usse bachna zaroori hai. Ye waqt aur qeemti mal ko zaya karna hai. Allah hum sabko hidayat de. Aameen.
Is mazmoon ka kafi bada hissa Muhaddis Ghulam Mustafa Zaheer (hz) ki kitab ‘Bid’at Sunnat ke Meezan par’ ke mazmoon ‘Urs Kis Shara’ee Haisiyat’ ke pgs 298-314 se liya gaya hai.