Fuqaha e Sahaba

 

Assalamu alaikum,

Aapne Suna hoga ke Taqleed agar Achi cheez hoti to Sahaba bhi karte the, Sahaba kisi ki taqleed nahi karte the isliye Hum bhi nahi karte hain.

Allama Ali Bin Almadeeni rah jo Imam Bukhari ke Ustaad hain ne apni Ilal me Sahaba ke mazaahib ko zikr kiya hai ke unme se 3 Sahaba aise the jinke Apne Mazaahib yani Maslak hote the aur degar unhi ke Maslak par ya unhi ke fatwe par fatwa dete the. Masrooq rahmatullahi aliah ka Qaul bhi naqal kiya hai ke Sahaba ke Ilm ki inteha sirf 6 Sahaba me thi. Un Sahaba ko Fuqaha e Sahaba kaha jata hai.

Is Tafseel ye Maloom hua ke Faqeeh o Mujtahid ki Taqleed har waqt rahi hai, aap naam use jo chahe delen lekin Jo Mujtahid na Ho US par Taqleed Laazim hoti hai.

Ab hum Ali Bin Al Madeeni rahmatullahi alaih ka mukhtasar taruf aur Unki Kitab Ilal se Hamari baat pesh karte hain.

***Ali Bin Al Madeeni  rahmatullahi alaih Basrah me 161 Hijri me paida hue aur Ap ki wafaat 234 Hijri me hui.

***Imam Bukhari Rahmatullahi alaih farmate hain ke “Main Kisi ke Saamne Khud ko CHota nahi samajhta siwaye Ali Bin Al-Madeeni ke”(Tareekhe Baghdad 11/463)

Imam Bukhari ke Ustaad Ali Bin Al-Madeeni Apni Kitab Al-Ilal me tehreer farmate hain:

  1. Masrooq rah ne farmaya: Maine Ashaab e Muhammad ﷺ ko Jaancha to maine Unka Ilm ki inteha 6 logon ke paas paayi Unme se “Omer,Ali,Abdullah,Abu Dardaa,Ubai Bin Ka’ab aur Zaid Bin Sabit Razi Allahu anhum hain phir Maine in 6 Sahaba Razi Allahu anhum ko jaancha to maine Unke Ilm ki Inteha Ali Aur Abdullah Bin Masood Razi Allahu anhum me paayi.

Aage chal kar likhte hain:

14.“Ashaab e Rasool ﷺ me nahi the Jinko Rasool ﷺ ki Sohbat mili thi Jo Apna Mazhab Banate aur Khud ka Fatwa dete aur Apne tareeqe par chalet Siwaye 3 ke yani Abdullah Bin Masood Razi Allahu anhu, Zaid Bin Sabit Razi Allahu anhu aur Abdullah Bin Abbas Razi Allahu anhu.

15.Chunanche Abdullah Bin Masood Razi Allahu anhu ke Ashaab Jo unhi ke fatwe par Fatwa dete the aur Unhi ki Qirat karte the wo ye hain Alqama Bin Qais, Aswad Bin Yazeed,Masrooq,Ubaida Salmani,Haris Bin Qais aur Amr bin Shurahbeel.

(Al-Ilal LiIbne Madeeni 42)

Scan:sahaba k mazahib alibinmadeeni

Aage Chal kar likhte hain:

29.Ashaab e Muhammad ﷺ me se koi nahi the ke jinke Ashaab hote jo unke Fiqh me Unke Qaul par Fatwa dete siwaye 3 ke: Abdullah Bin MAsood,Zaid Bin Sabit aur Abdullah Bin Abbas razi Allahu anhum. Inme se Har ek ke Ashaab the Jo Inke Qaul par Amal karte the aur Logon ko Fatwa dete the.

(Al-Ilal LiIbne Madeeni 45)

Is se Maloom hua ke Sahaba razi Allahu anhum me bhi 2 Qism ke tabqe hote the 1 unka jo Faqeeh o Mujtahid hote the aur doosre Unka Jo Un Fuqahae Sahaba se Masla daryaft kar ke Us par Amal karte the.

Note: Agar koi Ye Ishkaal kare ke phir Sahaba ki Taqleed kyu nahi karte to uska Mukhtasar Jawab ye ke Unke Mazaahib Mudawwan(Compile) nahi hue, Jiski wazahat Imam An Nawawi ne Apni Kitab Al Majmoo Sharah Muhazzab 1/92 me kardi hai.

FBS

Kisi Imam ko Kyu Maanna Chahye???

TAQLEED KI HAQEEQAT

Is baat se kisi Musalman ko Inkar nahi hosakta ke DEEN ki Asal Dawat ye hai ke sirf ALLAH TA’ALA aur Allah ke Rasool(Sallallahu Alaihi wasallam ) ki ITA’AT ki jaye.
Kaunsi cheez Halal?
Kaunsi cheez Haram?
Kya Jayaz hai?
Kya Najayaz hai?
In Tamam Maamlaat me KHALIS ALLAH or Uske Rasool (sallallahu alaihi wasallam) ki ITA’AT karni hai aur Jo Shaqs Allah aur uske Rasool(Sallallahu Alaihi Wasallam) ke Bajai kisi aur ki ITA’AT karne ka Qayal ho wo Yaqeenan ISLAM ke Dairey se Kharij hai.
Islye Har Musalman ke lye Zaroori hai ke Wo Quran o Sunnat ke Ehkaam ki ITA’AT kare.

Lekin!
Quran o Sunnat me Baaz Ahkaam to aise hain ke Jinhe Mamooli padha likha Admi bhi samajh sakta hai, unme koi IJMAAL ya Ta’aruz nahi hai, balke Jo Shaqs bhi unhe padhega wo kisi Uljhan k baghair un ka Matlab samajh lega
Jaise Quran me hai
وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا
“TUM ME SE KOI KISI KO PEETH PEECHE BURA NA KAHE”(49:12)
Jo shakhs Arbi Zaban jaanta how o is irshaad ke Mainey samajh jayega aur chaunke isme koi Ibhaam hai aur na koi doosri Shar’ii Daleel isse takrati hai isliye isme koi Uljhan pesh nahi aayegi, ya Maslan
Huzoor sallalahu alaihi wasallam ka irshad hai :
لَا فَضْلَ لِعَرَبِيٍّ عَلَى عَجَمِيٍّ[مسند الإمام أحمد]
“Kisi Arabi ko Kisi Ajami par koi Fazeelat nahi”
Ye irshad Bilkul wazeh hai isme koi pecheedgi aur ishtebaah nahi , Har arabi daan bila takalluf iska matlab samajh sakta hai.

Iske bar Khilaf bhot se Ahkaam wo hain
Jin me koi IBHAAM ya IJMAAL paya jata hai, aur kuch aise hain jo Quran hi ki kisi Dusri Ayat ya Rasoolullah(Sallallahu alaihi wasallam) hi ki kisi Doosri Hadis se Muta’raz maloom hote hain. Hare k Ki Misaal mulaheza farmayye:-
1. Quran e Kareem ka irshad hai
وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ
“aur Jin Aurton ko TALAAQ dedi gayi how o 3 QUROO’ guzarne tak intezaar karengi” (2:228)
Is aayat me Mutallaqa Aurat ki iddat bayan ki gayi hai aur is ke liye “3 QUROO’ ” ka lafz istemaal kiya gaya hai lekin قرء ka lafz Arabi zaban me “HAIZ” (maahwari) ke liye bhi istemaal hota hai aur “TUHUR” (paaki) ke liye bhi agar pehle mainey liye jayen to Aayat ka matlab ye hoga ke Mutallaqa Aurat ki Iddat 3 Martaba Ayyam e Maahwari ka guzar jana hai aur agar Doosre mainey liye jayen to 3 TUHUR guzarne se Iddat poori hogi, is mauqe par haamre liye ye Sawaal paida hota hia ke in me se kaun se mainey par Amal Karen???
2. Ek hadis me Ap(Sallallahu Alaihi wasallam) ka irshad hai
مَنْ كَانَ لَهُ إِمَامٌ، فَقِرَاءَةُ الْإِمَامِ لَهُ قِرَاءَةٌ
[سنن ابن ماجه ،بَابُ إِذَا قَرَأَ الْإِمَامُ فَأَنْصِتُوا]
“JIS SHAKHS KA KOI IMAM HO TO IMAM KI QIRAT USKE LYE BHI QIRAT BAN JAYEGI.”
Is se Maloom hota haitke Jab Imam Qirat kar raha ho to MUQTADI ko Khamoosh Rehna chahye,
Doosri taraf Ap(sallallahu alaihi wasallam) hi ka Irshad hai
لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الكِتَابِ
[صحيح البخاري ،بَابُ وُجُوبِ القِرَاءَةِ……]
“Jis shakhs ne Surah Fatiha na padhi uski Namaz nahi hogi.”
Isse Maloom hota hai k Har Shakhs ke lye Sure Fatiha padhni zaroori hai. In dono Hadiso ko Peshe Nazar rakhte hote hue ye SAWAL paida hota hai ke aaya pehli Hadis ko Asal Qarar dekar yu kaha jaye ke Dusri Hadis me Sirf IMAM O MUNFARID murad hai., ya Dusri Hadis ko Asal Qarar dekar yu kaha jaye ke pehli Hadees me Qirat se muraad Surah fatiha ke siwa koi Doosri Soorat hai aur Surah fatiha use Mustasna hai?

Apne mulaheza farmaay ke Quran o hadees se AHKAAM ke mustambat karne me is Qism ki bhot si dushwariyan pesh aati hain ab ek Soorat to ye hai ke hum Apni Fahem o Baseerat par Aetemad kar k is Qisam ke Maamlat me khud koi Faisla karlen aur uspar Amal karen
Aur
Dusri Soorat ye hai k is Qisam ke ma’amlaat me az khud koi faisla karne ke bajaye ye dekhen ke Quran o Sunnat ke in irshadaat se Hamare jaleel ul Qadr Aslaaf ne kya samjha hai? Chunanche Quroon e oola ke jin Buzrugon ko hum Uloom e Quran o Sunnat ka ziyada maahir paayen unki fahem o Baseerat par Aetemaad Karen aur unho ne jo kuch samjha hai uske mutabiq amal Karen.
Agar Insaf aur Haqeeqat pasandi ke sath kaam lya jaye to pehli Surat badi khatarnaak hai aur Dusri Surat bhot Ehtyat wali aur Nafs ko maarne wali hai.

In Tamam baato ka Lihaaz rakh kar dekha jaye to Quran o Sunnat ke wo Irshadaat jin me Ta’ruz nazar ata ho usme apni Aqal pe bharosa karne ki bajae hamare Aslaaf ki TEHQEEQ par bharosa kya jaye to jab ye kaha jayega ke Ap FALAAN IMAM ki TAQLEED karte hai.

Ye hai TAQLEED KI HAQEEQAT.

To in baato se ye baat wazeh hojati hai k Kisi IMAM ya MUJTAHID ki TAQLEED ka Matlab ye hargiz nahi hai ke use Bazaate Khud WAJIBUL ITA’AT samajh kar ITA’AT ki jarahi hai, ya usey SHARYAT BANANE WALE ka darja dekar uski har baat ko Wajibul Itteba samjha jaraha hai, balke Iska Matlab sirf ye hai ke ITTEBA to QURAN O SUNNAT ki Maqsood hai lekin Quran o Sunnat ki Murad ko samajhne ke lye Ba haisyat SHAAREH unki Bayan o Tashreeh par Aetmad kya jata hai.
Ye baat ISTILAHE TAQLEED ke Mafhoom me Dakhil hai.

TAQLEED :-
Us Shaqs ke Qaul par Baghair HUJJAT AMAL karna hai, Jiska Qaul HUJJAT nahi.(ALLAMA IBNE HUMAM)
Is tareef ne Wazeh kardya ke MUQALLID IMAM ke Qaul ko Sharyat nahi balke Quran o Sunnat ki Tashreeh samajhta hai.

Ab aplog Insaf ki Nazar se Ghaur farmayye ke is Amal me Kaunsi baat Aisi hai jise GUNAH YA SHIRK kaha jaye.
Agar koi shaqs kisi IMAM ko SHAARE'(SHARYAT BANANE WALA) samajhta ho to beshak us Amal ko SHIRK kaha jasakta hai.

<plz meherbani farma kar ghaur se padhen aur samajhne ki koshish karen, aur agar kuch samajh na aye to puch sakte hain, aur ye baat tamam ummat tak pohanchaen>
Taufeeq to Allah hi dene wala hai.

JazakAllah khair.

AIMMA ARBA KI TAQLEED AUR SHIA

AIMMA ARBA KI TAQLEED AUR SHIA

Pehle Zamane me sirf SHIA hi the jo AIMMA ARBA ki Taqleed par Motariz the.
Chunanche Ibne taimiya rah farmate hain:
“Raafzi kehte hain ke tamam Muqallideen QIYAAS ke qayal hain aur Raai ko lete hain , unho ne Allah Ta’ala ke deen me wo kuch daakhil kar diya jo deen me nahi, unho ne Shariyat ke AHkaam badal dale aur CHAAR(4) Mazaahib banaliye jo Huzoor sallallahu alaihi wasallam aur Sahaba Razi Allahu anhum ke zamane menahi the, Hazraat e Sahaba ikram Razi Allahu anhum ke Aqwaal un Muqallideen ne chord diye Haalanke Hazraat e Sahaba razi Allahu anhum ne Tark e Qiyaas ki tasreeh ki hai aur ye kaha hai ke sab se pehle jisne Qiyaas kiya tha wo IBLEES tha.”
[MINHAJUS SUNNAH JILD 3 SAFHA 400,401]

 

Scan:

 

“Raafzi kehte hain ke tamam Muqallideen QIYAAS ke qayal hain aur Raai ko lete hain , unho ne Allah Ta’ala ke deen me wo kuch daakhil kar diya jo deen me nahi, unho ne Shariyat ke AHkaam badal dale aur CHAAR(4) Mazaahib banaliye jo Huzoor sallallahu alaihi wasallam aur Sahaba Razi Allahu anhum ke zamane menahi the, Hazraat e Sahaba ikram Razi Allahu anhum ke Aqwaal un Muqallideen ne chord diye Haalanke Hazraat e Sahaba razi Allahu anhum ne Tark e Qiyaas ki tasreeh ki hai aur ye kaha hai ke sab se pehle jisne Qiyaas kiya tha wo IBLEES tha.” [MINHAJUS SUNNAH JILD 3 SAFHA 400,401]
“Raafzi kehte hain ke tamam Muqallideen QIYAAS ke qayal hain aur Raai ko lete hain , unho ne Allah Ta’ala ke deen me wo kuch daakhil kar diya jo deen me nahi, unho ne Shariyat ke AHkaam badal dale aur CHAAR(4) Mazaahib banaliye jo Huzoor sallallahu alaihi wasallam aur Sahaba Razi Allahu anhum ke zamane menahi the, Hazraat e Sahaba ikram Razi Allahu anhum ke Aqwaal un Muqallideen ne chord diye Haalanke Hazraat e Sahaba razi Allahu anhum ne Tark e Qiyaas ki tasreeh ki hai aur ye kaha hai ke sab se pehle jisne Qiyaas kiya tha wo IBLEES tha.”
[MINHAJUS SUNNAH JILD 3 SAFHA 400,401]

Phir hafiz Ibne taimia rah ne un sawalaat aur Aimma Arba ki Taqleed ke silsile me SHIYAON ke baaz aetrazaat ka mufassal aur tashaffi Bakhsh jawab diya hai , ye wahi aetrazaat hain jo aj kal Ghair Muqallid Hazraat uthate hain.
Haqeeqat ye hai ke Aimma Arba ke mazaahib ne KITAB o Sunnat ke mukhtalif pehluon ko neez Sahaba ke Mashhoor o Mustanad FATAWA ko badi khoobsoorti se apne andar simoo liya hain, Doosre Fuqaha ki Araa’ Mehfooz o mustanad tareeqe se kam pohanch paai hai, wo Murattab o Mudawwan Soorat me maujood nahi hain. Jin degar Fuqaha ki Araa kitabon me milti hain wo Zindagi ke Tamam masael ka ihata nahi karti, kisi ki raye 50 Masael me manqool hai, kisi ki 100, 200 Masael me, zaahir hai ke aisa na tamam aur Tishna kaam Majmuae Qanoon Aam aadmi ki zindagi ke masael ka hal nani hosakta.
Aimma Arba ko aise layaq Rufaqa aur Mahenti Talamiz mile ke unho ne un ki tamam Aaraa ko ek Qanooni tarteeb ke sath jama aur mudawwan kardiya, jin Masael me unki ek se ziada rai manqool thi unme tatbeeq ya Dalail o Baraheen ki bina par ek raai ko Tarjeeh di, in Mujtahideen ke Quran o Hadees, Aasaar e Sahaba aur Qiyaas par mabni dalail ki tehqeeq o Tauzeeh amal me ayi aur in Aimma Matboo’een ke muqarrar kiye hue Minhaaj e Istidlal aur Fiqhi usool o Qawaid ko Bunyaad bana kar har ‘Ahad me paida hone wale naye Masael ko Jama aur Muheet Majmua haai Qawaneen ko Wujood bakhsha ko Quran o Hadees , Sahaba ke Aasaar aur Deen ke Usool o Qawaid ka Atar aur Nichord hain aur poore Istenaad ke sath hum tak pohanche hain, Fitri baat hai ke Taqleed e Shakhsi inhi Fuqaha ki mumkin hai, is liye TAQLEED E SHAKHSI ka Aimma me Munhasir aur mEhdood hona aur Aam Musalmano me iska Maqbool hona Allah hi ki tara se hai, ye aise hi hai jaise BUKHARI o MUSLIM ya SIHAH E SITTA ke majmooa e Ahadees ki Maqbooliyat aur us par Awaam o Khawas ka Aetebar o Aetemad , halanke Hadees ke kitne hi Majmooae murattab hue ke aj unke naam mahez Tareekh ke safhaat me hain aur Insani nigahen unki deed se bhi mehroom hain.

Allah paak tamam Fuuqaha aur Muhaddiseen ko Ummat e Muhammadia ki taraf se jazae Khair ata farmaye aur unke darajaat ko Buland farmaye.
Ameen ya rabbal Aalameen

Taqleed Ki Haqeeqat Aur Zaroorat

Taqleed Ki Haqeeqat Aur Zaroorat

Bismillahir Rahmanir Raheem

 

Aam taur par taqleed ke bare me ghalat fehmi paida ki jati hai ke goya TAQLEED hazraat e Aimma kiraam ko RAB maan lene aur un ko halaal o haram ka haq dene ke Mutaradif hai isliye ye SHIRK hai aur aaj kal Ghair Muqallid Ulama is ko shirk fir-Risala ke unwaan dete Hain.

ye mahez ghalat fehmi aur na samjhi ki baat hai. Taqleed  ka hargiz ye maqsad nahi ke nooozbillah Aimma ko tehleel o tehreem ka muqtaar maana jaye aur samjha jaye ke ye hazraat bataur khud kisi cheez ko halaal ya haraam kar sakte hain, jo Hazraat Muqallid hain woh aisa Aqeedah hargiz nahi rakhte aur agar waqayi woh aisa Aqeedah rakhen to yaqeenan ye Aqedah mushrikana hoga . Taqleed ki haqeeqat mahez ye hai ke jis faqeeh ki taqleed ki jaati hai us ke baare me ye Husn e Zann hota hai ke Allah aur us ke Rasool (sallallahu alaihi wasallam) ki mansha ko Saheeh taur par samajh kar hi is faqeeh ne ye rai qayam ki hogi. Woh  Aimma e Mujtahideen ko SHAAREH (commentor) samjhta hai na ke SHAARE’ aur maqsood Quran aur hadees ki pairvi hoti hai na ke us Imam aur Mujtahid ki

 

TAQLEED KI HAQEEQAT:-

 

Is haqeeqat ko samjhne ke liye jo tareef Fuqaha ne Ki hai us ko saamne rakhna kafi hoga. Qaazi  Abdul Nabi Ahmed Nagri ka bayan hai:

 

“ Ek shakhs ka doosre shakhs ke Qaul o fael ki daleel me Ghaur o fikar kiye baghair us ke haq hone ka gumaan rakhte hue pairvi karna Taqleed hai.”

(DASTOORUL ULAMA 1 /341)

 

Allama Ibn Humaam likhte hain:

 

“Taqleed us shakhs ke Qaul par bilaa hujjat amal karna hai jis ka qaul hujjat nahi.

(TAISEERUT TEHREER 4/241)

 

Ibne Humaam ne jo tareef ki hai qareeb qareeb isi tarah ke alfaaz Imam Ghazali(ra),Shaik Abu mansoor Maaturudi Waghaira se bhi manqool hain——- In Ibaaraton se do(2) baaten waazeh hain. Awwal ye ke Taqleed ka maqsad bazaate khud Imam ki itteba nahi balkr kitab o sunnat ki itteba hai, Albatta Muqallid ka ye Husn e Zann hota hai ke us Imam ne jo raai ikhtiyaar ki hai woh Quran aur Hadees se zaida muwafiq aur hum Aahang hai. Ye  bilkul aise hi hai jaise koi shakhs

Bukhari o Muslim ki kisi hadees ko is Husn e zann ki bina par qabool kare ke Imam Bukhari tehqeeq e Hadees me saheeh natije tak pohanche honge. Haalaanke Ahtemaal us me bhi ghalti ka maujood hai pas jaise Muhaddis par riwayat e Hadees ke bare me Husn e zann se kaam liya jata hai, usi tarah ek Muqallid Imam e Mujtahid ke bare me maaniye Hadees ko saheeh taur par samjhne ke baare me Husn e Zann aur nek gumaan raktha hai.

Phir is ke saath is baat ka izafa kijiye to baat aur munaqqah ho jati hai ke Taqleed ke hukum me ye baath dakhil hai ke is baat ka Aqeeda rakhe ke Uska Imam ghalti se masoom aur mubarra nahi hai aur is baat ka bhi ahtemaal maujood hai ke shayad us ne Saheeh natije tak pohanchne me laghzish ki ho aur uski raye ghalat ho. Zaahir  hai agar mujtahideen ko اربابا من دون الله ke darja diya gaya hota aur halal o haram ki Kaleed unke hath me di gayi hoti to un ke bare me Ijtahadi Ghalti ka tasawwur bhi kyu kar kiya jasakta tha?

doosre Taqleed ki haqeeqat me ye baat daakhil hai ke taqleed ek aise shakhs ki itteba ka naam hai ke jis ki raai bazaat e khud hujjath nahi, goya muqallid is baat ko tasleem karta hai ke jaise Allah aur Uske Rasool sallallahu alaihi wasallam ki baat hujjath hai usi tarah Aimma e Mujtahideen ki raaye hujjath aur daleel nahi.

Is  ke bawajood agar taqleed ko shirk qaraar diya jaye aur Muqallideen ke bare me kaha jaye ke woh Aimma kiraam ko RAB ka darja dete hain to kitni badi jasarat aur zulm ki baat hogi aur is se badh kar bhi kuch ghalat bayani ho sakti hai?

Allah Ta’ala ne Gumraahon ki Itteba se zaroor mana farmaya hai lekin jo log hidayat yaafta hon, unki Iqteda ka hukm diya gaya hai.Chunanche Irshaad-e-Rabbani hai.

أُولَئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ

(سورة الانعام : 90)

Tarjuma: “ye woh log the jin ko Allah ne hidayat se safaraz farmaya, isliye tum bhi un ke tareeqe par chalo.”

(surah Anam:90)

 

Taqleed  daraasal is hukm e Qur’aani ki ta’meel aur mujtahideen ki iqteda ka naam hai.

Haqeeqat ye hai ke Ghair Muqallid Hazraat ki Shirk-fir-Risalah ki nayee istelah bajaye khud mushirkaana tasawwur ki ghammaaz hai, kyu ke Shirk o Tauheed ka talluq Allah Ta’ala ki Zaat O Sifaat se hai na ke Ambiya-e-kiram ki zaat se. Neez Halaal o Haraam karne ka ikhtiyaar bhi baraahe raast Allah ko hai na ke Rasool ko, Rasool is baab me mahez mansha-e-Rabbani ke tarjumaan hote hai na ke khud kisi cheez ko halaal ya Haraam karne ka Maalik o Mukhtaar. Aur  ye taabeer is baat ko zahir karti hai ke muqam e Risaalat bhi kisi cheez ko halal Haraam karne ya Qanoon e Shariyat Wazaa’(banana) karne me Muassar aur dakil hai – is liye Shirk fir-Risalah ki tabeer daraasal bajaye khud ek Mushrikana Mahfoom ki tabeer hai aur Ghair Muqallid bhayyon ko apne halqe ki is nayee istelaah se ijtinaab karna chahiye.

Agar muqallidin Aimma ke Aqwaal ko naoozubillah Shariyat ka darja dete to kabhi bhi Aimma ke aqwaal ko chordna jayaz nahi hota. Lekin  sainkdo Masail hain ke jahan Muqallideen ne Saheeh aur Sareeh Nusoos ki maujoodgi ya apne Imam ke Qiyas ke muqable doosre Qawi tar Qiyas ke samne aajane ki wajah se apne Imam ki rai ko chorda hai. Hanafiya  ne sainkdo masail me imam Abu Hanifa(ra) ke bajaye Imam Abu Yousuf rah aur Imam Muhammad rah ki rai ko qabool kiya hai. Aur  Ibn Najim(ra) ne Haavi Qudusi se yahi usool naqal kiya hai.

ان الامام اذا كان في جانب و هما في جانب فالاصح ان الاعتبار لقوة المدرك

(البحر 2/269)

Tarjuma:-  “Imam Abu Hanifa(ra) ek rai ke haamil ho aur Sahibain (Imam Abu yousuf aur imam Muhammad ) is ke bar qilaaf, to saheeh ye hai ke Quwwat-e-Daleel ka aitebar hoga.”

Fuqaha e Shawafe ne dasiyou masail me imam shafai(ra) ke Aqwaal e Jadeed ke bajaye Aqwaal e Qadeem par Fatwa diya hai, kyu ke in masail me app ke Qadeem Aqwal zaahir nusoos se ziada qareeb the. Imam Nawawi (ra) ne sharah muhazzab ke muqadme me tafseel se zikr kiya hai.

(tasfeel ke liya dekhiya shara-mazhab 1/6)

Fuqaha  Hanabala ke yahan bhi kasrate se ye rawish paayi jati hai ke Imam Ahmed(ra) ke baaz Aqwaal ko Quwwat e daleel ki bina par tark kiya jata hai. jin Hazraat ne “Al-Mughni” ya “Al-Iqnaa’” waghaira ka mutaala’a kiya hai wo zaroor is ki tasdeeq karenge. Malikiya  ke yahan go taqleed me kisi qadar ziada shiddat hai lekin Ibne Rushd aur Ibne Arabi Maliki waghaira ne muta’addad mauqo par Imam Malik ki rai ke muqabale me dusri rai ko tarjeeh diya hai.

Hanafiyya ke yahan to yahan tak sarahat milti hai ke agar koi muqallid aisa sahib e ilm ho aur Ahkaam o dalail se Aagah ho ke SHAARE’ ke mansha ko samajh sakta ho, hadees ki tahqeeq kar sakta ho aur Muhaqiq Aalim ho aur kisi khaas masale me is ko apne Imam ka mazhab Quran aur Hadees se ziada mutabiq nazar nahi aata ho to us ke liye NASS par amal aur Imam ki rai ko chood dena durust hai. Chunanche  Allama Shaami rah likhte hai:

“ KHAZAANATUR RIWAYAAT me hai ke Aalim jo Nusoos o ahadees ke mahfoom o mansha se waqif ho aur Ashab e dirayat me se ho , uske liye nusoos par amal karne durust  hai gou us ke maktab e fiqhi ke Khilaaf ho.

(shami:1/51)

 

Is silsile me Allama Ibne Humam ki ye wazahat bhi badi chasham kusha hai:

“Apne  Imam ke mazhab ke khilaf qaul ko dalail ke aitebar sa qavi aur raajeh mehsoos kare to uski taraf udool kar sakta hai, kyu ke Mukallaf Rasoolullah sallallahu alaihi wasallam ki Itteba par Mamoor hai , ye Raaye uske mutabiq hai jo Imam e Ahmed aur imam Qudoori se manqool hai aur isi par Ulama ka ek giroh chala hai jin me Ibne Salaah aur Ibne Hamdaan hain.

(TAISEERUT TEHREER 4/255)

Maazi qareeb ke ulama me Maulana Asharf Ali Thanvi(ra) bade muhaqqiq aur sahib e baseerat Aalim guzre hain wo farmata hai:

“Albatta agar qaul e Abi Hanifa(ra) ko kisi Aayat ya Hadees Ke khilaf dekhenge to us waqt beshak us ko tark karenge…..Agar Imam Ki daleel siwaye Qiyas ke aur kuch na ho aur Hadees Muariz ho to Qaul e Imam ko chord diya jata hai,Jaise  ما اكثر كثيرة فقليلة حرامme hua hai ke Imam sahab rah ne qadr e ghair maskar ko jayaz kaha hai aur Hadees me uske khilaaf ki tasreeh maujood hai , Yahan Imam sahab ke qaul ko chord dete hain magar iske liye bade Tabahhur ki zaroorat hai.(IJTAHAD WA-TAQLEED KA AKHIRI FAISLA:………..)

Ek aur mauqe par Taqleed e Shakhsi ke bare me tehreer farmate hai:

“Is Hukum ko Maqsood bizzaat samajhna beshak bidat hai lekin maqsood bil-ghair samajhna yani maqsood biz zaat ka Muqaddama samajhna beshak bid’at nahi bal ke itaa’at hai”.

(Bawadir-un-navadir, risala Aedadul jannah 779)

In sutoor se ya haqeeqat poori tarah wazeh hai ke Taqleed naoozbillah Aimma e fiqh Ke Aqwaal O Aara ko Shariyat Ka Darja Dena Hargiz Nahi, Agar aisa hota to Bade Bade Muhadisseen o fuqaha ne kaise taqleed ki raah ikhtiyaar ki hoti, phir ye Ajib Ittefaq hai ke Tafseer e Quran aur Ahadees e shareefa ki tadween o tashreeh ka jo kaam huwa hai chand kitabon ko chord kar ye sab muqallideen hi ke kaarname hai, Agar Kitab o Sunnat ki In hazraat ki nigah me Ahmiyat na hoti to in hazraat ne uloom o Funoon ko kaise ye Ahmiyat di hoti? Aur phir ye Hazraat un dalail me Tarjeeh aur Radd o Qadah se kyu kaam lete ? Zaahir hai ye sab kuch isi liye hai ke un Hazraat ne Quran o Hadees hi ko Qanoon ka asal sar Chashma samjha hai, aur Hazraat e Fuqaha ke Qaul ko uski Tashreeh ki haisiyat se Qabool kiya hai aur Wo bhi ye maante huwe ke isme Ghalti ka imkaan maujood hai…. Iske bawajood Taqleed ko Allah aur Uske Rasool sallallahu alaihi wasallam ki Ita’at o Itteba ke bajaye Shirk wahi shakhs samajh sakta hai jo ya to Nawaafiq ho ya na samajh logon ko dhoka me rakhna chahta ho.