Paanchva: Hujra e Aisha ko masjid mein shaamil karne ke baare mein salaf ka mauqif
Shirk ki taraf le jaane waale zahir o makhfi (chupe huwe) raaston ki rok thaam ke liye shar’ee dalail, qawaid o maqasid mein gaur o fikr karne se yeh baat bilkul wazeh ho jaati hai ke Aisha Radhiallahu Anha ke hujra ko Masjid e Nabwi mein shaamil karna durust nahi tha, halaanki yeh qabron ko sajda-gaah banane ki qabeel (jins, qism) se nahi lekin phir bhi zaroori tha ke is se bacha jaata, taaki logon ke zehno mein shub-hat janam na lete, aur jaahil log qabron par qubbe aur un ko sajda-gaah banane ke liye yahan se daleel na lete, chunancha kayi ahl e ilm ne is amal ki mazammat (condemnation) ki hai.
[1]
Qabr paraston ka yeh khayaal hai ke Nabi Sallallahu Alaihi Wasallam ka hujra aur Nabi Sallallahu Alaihi Wasallam ki qabr ko masjid mein shaamil karne par Tabi’een ka ijma ho gaya tha, pas yeh is baat ki daleel hai ke qabr par masjid banayi jaa sakti hai. [2]
Is kamzor shubhe ka jawab kai tarah se diya jaa sakta hai:
Pehli baat:
Agar maan bhi liya jaaye ke yeh waqayi Tabi’een ki marzi se huwa tha, to Sahaba e Kiraam se is amal se bachna bhi saabit hai (jaisa ki pehle guzar chuka), woh Tabi’een se ziyadah ittebaa’ ka haq rakhte hain, un ka mauqif shar’ee dalail aur shariyat ke maqasid se bhi mutabaqat rakhta hai.
Doosri baat:
Tausee’ ke waqt jab yeh waqiya paish aaya to tamam tabi’een wahan maujood nahi they aur na hi sab ke ilm mein yeh baat thi, balki woh mukhtalif ilaqon mein phaile huwe they, aur jo Madinah mein us waqt maujood they, un ki tadaad bilkul na hone ke barabar hai, aisi soorat mein “Tabi’een ke ijmaa” ka daawa durust nahi hai.
Teesri baat:
Madinah mein maujood kai Tabi’een ne is amal ki mazammat (condemnation) ki thi (aur un se yahi ummeed thi) chunancha Urwah bin Zubair Rahimahullah farmate hain:
نازلت عمر بن عبدالعزيز في قبر النبي صلى الله عليه وسلم أن لا يجعل في المسجد أشد المنازلة فأبى و قال: كتاب أمير المؤمنين لا بد من إنفاذه، قال فقلت : فإن كان لابد فاجعل له حوجواً
Tarjumah: Main ne Umar bin Abdul Aziz Rahimahullah ke saath bahut ziyadah takraar kiya ke qabr ko Masjid mein shaamil na kiya jaaye, unhon ne inkaar kiya aur farmaya: Ameer ul momineen ne jo kaha hai us ki tanfeez (yani us par amal karna) zaroori hai, main ne guzarish ki agar karna zaroori hi hai to phir usay ek janib kar den.
[3] [4]
Ibn e Kaseer likhte hain: Saeed bin Musayyab ke baare mein aata hai ke unhon ne Aisha Radhiallahu Anha ke hujre ko Masjid mein shamil karne se inkaar kiya, aur is darr ka izhaar kiya ke qabr ko sajda-gaah na bana liya jaaye Wallahu A'alm.
[5]
In naqal ki hue baaton se yeh baat wazeh hoti hai ke ijma ka daawa durust nahi.
Chauthi baat:
Agar yeh bhi maan liya jaaye ke kisi Tabi’ee se bhi inkaar manqool nahi to phir bhi yeh daawa nahi kiya jaa sakta ke haqeeqat mein kisi ne inkaar na kiya ho, kiunki adm e ilm (ilm na hone se) ilm e adm (na hone ka ilm) nahi hota, mumkin hai kisi ne inkaar kiya ho, lekin hum tak na pahuncha ho. Waise bhi narazgi aur khushi dono lazim o malzoom nahi, mumkin hai unhon ne dili taur par na-pasand kiya ho lekin izhaar na kiya ho taaki unhein koi zaati mushkil na ho, ya phir Waleed ke pukhta iraade ke muqable mein apni raaye ke izhaar ka faida na samjha ho.
San’ani Rahimahullah is masle jaise ek doosre masle mein farmate hain:
Logon ka yeh kehna ke (inkaar nahi kiya gaya) hawaayi udane ke jaise hai, bahut mumkin hai bahut saare logon ne jo haath ya zabaan ke sath taaqat nahi rakhte they, dil ke saath is amal ko bura jaana ho, maujooda zamaane mein kitne aise mamlaat hain jin ko aap dil se bura jante hain lekin zubaan ya haath ke saath us ka izhaar nahi kar paate, ab koyi jaahil yahan bataur e malamat (malamat ke taur par) ya pairwi karne ke liye keh sakta hai ke falan ne is baat par khamoshi ikhtiyar ki hai, lekin haqeeqat yeh hai ke “khamoshi” se koi bhi aqal aur samjh rakhne waala shakhs daleel nahi pakad sakta.
[6]
Panchwin baat:
Agar yeh bhi maan liya jaaye ke Tabi’een mein se kisi ne inkaar nahi kiya hoga, to phir yeh kehna bhi mumkin hai ke: Yeh qabr-paraston ke khilaaf daleel hai na ke un ke haq mein, kiunki inkaar na karne ka matlab hai ke Tabi’een hujra ko Masjid mein shaamil karne ko qabr ko masjid mein daakhil karna nahi samajhte they, kiunki qabr ki taraf muh kar ke namaz padhne se mana karna to un ke haan bahut ahem masla tha.
Isi baat ki ahmiyat wazeh karte huwe Abul Abbas Qurtubi yun likhte hain:
Nabi Sallallahu Alaihi Wasallam ki qabr ko ghair shar’ee umoor se bachane ke liye bahut ziyadah ehtimaam kiya hai, ird gird oonchi oonchi deewarein khadi ki, tamam raste khatm kar ke qabar e mubarak ke ihaate ko bilkul band kar diya, phir qabr chunki agli taraf thi darr paida huwa ke log us ko qibla na samajhne lagen to dono taraf se deewarein kheench kar musallas (triangle) ki shakl mein shumal (north) ki janib mila di gayin taaki koi us taraf muh na kar sake.
[7]
Halaanki qabron ki taraf rukh kar ke namaz ki mumani'at mein warid Ahadees kam hain, aur qabron ko sajda-gaah banane ki moloomanat mein ahadees ziyada hain, to kya yeh tasawwur kiya jaa sakta hai ke woh kisi cheez ka ihtimaam karenge, lekin us se ahem aur behtar ko chor denge?
Chatti baat:
Tabi’een ka Nabi Sallallahu Alaihi Wasallam ke hujre ko Masjid e Nabwi mein shaamil karna is bunyaad par tha ke qabron ko sajda-gaah banana jaaiz hai jaisa ki qabar-parast khayaal karte hain to phir islaami mamalik (islamic countries) mein maujood deegar puraani aur nai (new) Masjidon mein unhon ne aisa kiun nahi kiya?
Kahan hain woh faut hone waale log, jinhein unhon ne Masjidon mein dafan kiya?
Kahan hain un ki qabren jinhein unhon ne sajda-gaah bana liya ho?
Agar Masjid e Nabwi mein qabron ko shaamil karne ka matlab un ko sajda-gaah banana tha to phir kya rukawat thi ke unhon ne Allah ke deegar gharon mein yeh kaam anjaam na diya?
Umar bin Abdul Aziz Rahimahullah Masjid e Nabwi ki tausee’ se faraghat ke baad Shaam wapas bula liye gaye, un ke paas maal o rutba har cheez maujood thi, Madinah mein kiya gaya kaam unhon ne Shaam ki Masjidon mein kiun na kiya?
Balki mukhtalif ilaaqon se log Madinah Munawwarah haazir huwa karte they, jin mein bade bade ulama, umaraa, sahib e sarwat (daulat waale) log bhi hote they, aakhir unhon ne apne ilaqon mein jaa kar is kaam ko kiun anjaam na diya?
Agar in sab ke nazdeek yeh kaam durust hota to kya woh baad walon se sabqat na le jate?
Sab salawon ka bilkul wazeh jawab hai ke un ke nazdeek Masjid e Nabwi mein jo kuch huwa, us par deegar Masjidon ko qiyaas nahi kiya jaa sakta, aur na us se qabron ko sajda-gaah banane ka jawaaz nikalta hai, isi liye unhon ne aisa koi kaam na kiya, lehaza yeh baat qat’ee (yaqeeni, hatmi) taur par maloom hai ke Sahaba Kiraam aur Tabi’een e Izaam ke daur mein is tarah ka koi maamla bilkul nahi tha aur na hi kisi qabr par kisi Masjid ka koi wujood tha.
[8]
Satween baat:
Masjid e Nabwi mein hone wala maamla agar usi qism ka tha jis tarah qabr-parast qabron se tabarruk (barkat), un ki ibadat ya un ke paas ibadat karte hain, to phir Nabi Sallallahu Alaihi Wasallam ki qabr ke ird gird lagataar deewarein khadi karne ki kya zaroorat thi? Qabr ko bilkul khula kiun na chora gaya jis tarah yeh log karte hain?
Qabr ko Masjid mein daakhil kar ke, logon ko us se rok dena, na us ko dekh saken, na choo (touch kar) saken, na tabarruk (barkat) le saken, is ka faida hi kya tha?
[9] فهذا الحق لیس به خفاء دعونی من بنیات الطریق
Bilkul wazeh rasta maloom hone ke baad mujhe idhar udhar ki pagdandiyon ki zaroorat nahi hai.
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[1] Ad-Durar As-Saniyyah (5/140) Majmoo’ Fatawa wa Maqalat o Mutanawwi’ah Lish-Shaikh Ibn e Baaz (10/306). Tehzeer As-Sajid (64)
[2] Dekhen: Ihya ul Maqboor (37-38)
[3] Samhoodi kehte hain: Is se murad hujra ki pichli janib tayyar ki jaane wali jagah hai.
[4] Wafa Al-Wafa (2/548).
[5] Al-Bidayah Wan-Nihayah (12/548). Mazeed Dekhen: Majmoo’ Al-Fatawa (27/418)
[6] Tat-heer ul Aiteqaad (293)
[7] Al-Mufhim (2/128)
[8] Majmoo’ Al-Fatawa (17/464).
[9] Shayar Abu Al-Hindi Ghalib bin Abdul Quddus (Died on170 hijri) ke qaseede se ek sher hai, Kutubi ne isay Fawat Al-Wafayat (3/171) mein zikr kiya hai.