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⁠⁠⁠Engineer Muhammed Ali Mirza aur Sahaba e Kiraam ki gustaakhi

Umar Asari

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#1
•بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ•
Takheer (late) se imaan laane waale Sahaba ki tauheen

Tehreer: Hafiz Abu Yahya Noorpoori Hafizahullah

Romanised By: Umar Asari

Quran o Sunnat aur fehm e Salaf ke khilaaf tafseer karte huwe Muhammed Ali Mirza ne kaha hai:
«مُحَمَّدٌ رَّسُولُ اللَّهِ» Muhammed Sallallahu Alaihi Wasallam Allah ke Rasool hain. «وَالَّذِينَ مَعَهُ» Aur jo un ke saathi hain. «أَشِدَّاءُ عَلَى الْكُفَّارِ» Woh kaafiron par to bade sakht hain «رُحَمَاءُ بَيْنَهُمْ» lekin aapas mein bade naramdil hain, ek doosre ka khayaal rakhne waale hain.
(Muhammed Ali Mirza kehta hai) Lekin yaad rakhiyega, yeh tamam Sahaba ke baare mein nahi hai. Yeh Sulah Hudaibiya ke mauqe’ par Aayat nazil huen. Is se muraad baad ke log nahi hain. Yeh woh 14000 Sahaba ki shaan hai. Isi liye main ne upar woh Aayat rakhi thi ke Allah kin se raazi huwa? Sulah Hudaibiya ke (Sahaba se) aur unhi ke context (siyaq ) mein yeh aakhri Aayat isi surat ki aa rahi hai ke yeh woh sahaba hain. Ab yeh pakad ke woh Fatah e Makkah ke baad jo maafiyaan maang ke musalman huwe, poori zindagi Islam ki peeth mein chura ghoopte rahe aur baad mein maut ke darr se kalima padh liya. Un ke upar yeh Ayaat lagana to yeh Quran e Paak ke saath khayanat karna hai aur apna luqmah Quran ke munh mein daalne waali baat hai. Is se badi koi khayanat nahi ho sakti.

(Lecture masla 96, time 32:25 to 33: 40)

Mirza ki yeh baatein Quran o Sunnat se Sareeh jihaalat aur Sahaba e Kiraam ki wazeh gustaakhi par mabni hain. Kuch qabil e ghaur nukaat yeh hain:
1. Agar koi Aayat kisi khaas mauqa par naazil ho lekin us ke alfaaz aam hon to is ka yeh matlab nahi ke us ka mafhoom sirf usi waqiya ke saath khaas hai. Aisa sochna Quran e Kareem se jihalat ka nateeja hai. Quran e Kareem ke jo alfaaz kisi khaas waqiya mein nazil huwe, woh alfaaz usi tanaazur ke baqi logon ke liye bhi aam the. Is ki kuch misalen paish e khidmat hain:
(a) Sab musalman is baat ke iqraari hain ke Aayat e Zihaar (Surah Al-Mujadilah, Surah No: 58 Ayat No: 3) Khaas Aus bin Saamit Radhiallahu Anhu ke baare mein nazil hue, lekin us ka hukm un sab logon ke liye aam hai jo Zihaar karen.
(b) Li’aan ki Aayat bil-ittifaaq Hilaal bin Umayyah Radhiallahu Anhu ke waqiye par nazil hue, lekin sab musalman yeh samajhte hain ke Hilaal bin Umayyah Radhiallahu Anhu ke saath saath baqi saare musalman bhi is hukm mein shaamil hain, jin ke saath aisa mu’aamla paish aa jaaye.
Kya ab Mirza in Aayaat ke baare mein bhi yeh kahega ke Zihaar waali Aayat Aus bin Saamit Radhiallahu Anhu aur Li’aan waali Aayat Hilaal bin Umayyah Radhiallahu Anhu ke baare mein nazil hue, lehaza in Aayaat ka hukm bhi sirf inhi do Sahaba ke saath khaas hai, ise baad waale musalmanon par fit karna khayanat hai?
Mazey ki baat to yeh hai ke Zihaar aur Li’aan waali Aayaat mein bhi aam alfaaz «وَالَّذِيْنَ» (woh log jo) hain aur shaan e Sahaba wali Aayat mein bhi aam alfaaz «وَالَّذِيْنَ» (woh log jo) hi hain.
Aaiye bit-tarteeb (tarteeb se) Aayat e Zihaar, Aayat e Li’aan aur Aayat e shaan e Sahaba mulahza farmaayen:
وَالَّذِينَ يَظَّهَّرُونَ مِنْ نِسَائِهِمْ​
Tarjumah: Woh log jo apni biwiyon se Zihaar karte hain.
(Surah Al-Mujadilah, Surah No: 58 Ayat No: 3)

وَالَّذِيْنَ يَرْمُوْنَ اَزْوَاجَهُمْ​
Tarjumah: Woh log jo apni biwiyon par ilzaam lagaate hain.
(Surah An-Noor, Surah No: 24 Ayat No: 6)

مُحَمَّدٌ رَسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ​
Tarjumah: Muhammed (Sallallahu Alaihi Wasallam) Allah ke Rasool hain aur woh log jo Aap ke saath hain, woh kaafiron par sakht aur aapas mein rahemdil hain.
(Surah Al-Fatah, Surah No: 48 Ayat No: 29)

Agar khaas waqiya par naazil hone ke bawjood Zihaar aur Li’aan waali Aayaat ka hukm khaas nahi, balki aam alfaaz ki wajah se un sab logon ke liye aam hai jin ke sath aisa mu’aamla pesh aaye, to raza e ilaahi aur «أَشِدَّاءُ عَلَى الْكُفَّارِ» aur «رُحَمَاءُ بَيْنَهُمْ» waala amr bhi aam alfaaz ki wajah se un sab logon ke liye aam kiun nahi, jo Nabi Sallallahu Alaihi Wasallam ke saathi bane?

2. Rasool e Akram Sallallahu Alaihi Wasallam ki ta’leem se maloom hota hai ke agar koi Qurani Aayat kisi khaas Sahabi ke baare mein nazil ho aur us ke alfaaz bhi khaas hi hon, to bhi woh usi Sahabi ke saath khaas nahi rehti, balki us ke khaas alfaaz ka hukm bhi aam ho jaata hai, jaisa ke Abdullah bin Ma’sood Radhiallahu Anhu ka bayaan hai:
أَنَّ رَجُلًا أَصَابَ مِنِ امْرَأَةٍ قُبْلَةً، فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَخْبَرَهُ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: {أَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ}. فَقَالَ الرَّجُلُ: يَا رَسُولَ اللَّهِ، أَلِي هَذَا ؟ قَالَ: لِجَمِيعِ أُمَّتِي كُلِّهِمْ​
Tarjumah: Ek shakhs ne kisi (ghair mehram) aurat ka bosa le liya. Aur phir Nabi Kareem Sallallahu Alaihi Wasallam ki khidmat mein aaya aur Aap ko us harkat ki khabar de di. Is par Allah Ta’ala ne yeh Aayat naazil farmaayi, ke “Namaz din ke dono hisson mein qaayim karo aur kuch raat gaye bhi, aur bila-shubha nekiyaan buraiyon ko mita deti hain.” Us shakhs ne kaha ke ya RasoolAllah! Kya yeh sirf mere liye hai. To Aap Sallallahu Alaihi Wasallam ne farmaaya ke nahi balke meri tamaam ummat ke liye yahi hukm hai.
(Sahih Bukhari: 526, 4687, Sahih Muslim: 2763)

Ab is Aayat mein jo alfaaz hain, woh wahid (singular) ke seeghe ke saath usi Sahabi ke liye the, lekin is ke bawjood hukm ko un sab logon ke liye aam rakha gaya jo aisa karte hain. Jab khaas alfaaz ka hukm bhi aam ho jaata hai to jo alfaaz hon hi aam, un ke hukm ko khaas qarar dena aur un ke umoom ko khayanat qarar dena kon si deeni khidmat hai?

3. Ahl e Sunnat ke kisi ek bhi Mufassir ya ahl e ilm ne is Aayat ko ahl e shajarah (ped waalon) ke liye khaas qarar nahi diya aur yeh nahi kaha ke is mein Sulah Hudaibiyah ke baad imaan laane waale Sahaba e Kiraam shaamil nahi hain. Sab ne ise aam qarar dete huwe sab Sahaba e Kiraam ki shaan mein bayan kiya hai. Shaiqeen is talluq se Tafseer e Tabari aur Tafseer Ibn e Kaseer waghera ki taraf rujoo' karen.
Kya aslaaf e Ummat Quran e Kareem ki Tafseer ko behtar samajhte the ya aaj ke woh log, jo Tafseer ke abjad se bhi jaahil hain, woh ziyadah samajte hain?

4. Sab Sahaba e Kiraam ke raza e ilaahi ka bayan agarche yahan Sulah Hudaibiyah ke tanazur mein bayan huwa hai, agar ise 1400 Sahaba ke liye khaas bhi samajh liya jaye to Surah Taubah aur Surah Hadid ki un sareeh Aayaat ka kya kiya jaayega, jis mein baad mein imaan laane waale Sahaba e Kiraam ko bhi wazeh andaaz mein yahi khushkhabri sunaayi gayi?
Farmaan e Baari Ta’ala hai:
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ​
Tarjumah: Aur jo Muhajireen aur Ansaar saabiq aur muqaddam hain aur jitne log ikhlaas ke saath un ke pairo hain Allah un sab se raazi huwa aur woh sab us se raazi huwe aur Allah ne un ke liye aise baagh muhaiyya kar rakhe hain jin ke neeche nehren jaari hongi jin mein hamesha rahenge yeh badi kaamyabi hai.
(Surah At-Taubah, Surah No: 9 Ayat No: 100)

Yahan «َالسَّابِقُونَ الْأَوَّلُون» ke saath saath baad mein imaan laane walon ke liye bhi wohi razaa e ilaahi aur jannat ki basharat maujood hai.
Neez Sahaba e Kiraam ke baare mein Farmaan e Baari Ta’ala hai:
لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ ۚ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ​
Tarjumah: Tum mein se jin logo ne Fatah se pehle Fi-Sabeelillah (Allah ke raaste mein) diya hai aur qitaal kiya hai woh (doosron ke) barabar nahi, balki un se bahut bade darje ke hain jinhon ne Fatah ke baad khairaaten dien aur jihaad kiye. Haan bhalaayi ka wa’da to Allah Ta’ala ka un sab se hai jo kuch tum kar rahe ho us se Allah khabardaar hai.
(Surah Al-Hadeed, Surah No: 57 Ayat No: 10)

Is Aayat ki Tafseer mein Imaam e Tafseer, Allama Muhammed bin Jareer bin Yazeed, Tabari Rahimahullah (224-310 h) farmaate hain:
وَقَوْلُهُ: (وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى) يَقُولُ - تَعَالَى ذِكْرُهُ -: وَكُلُّ هَؤُلَاءِ - الَّذِينَ أَنْفَقُوا مِنْ قَبْلِ الْفَتْحِ وَقَاتَلُوا، وَالَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا - وَعَدَ اللَّهُ الْجَنَّةَ بِإِنْفَاقِهِمْ فِي سَبِيلِهِ، وَقِتَالِهِمْ أَعْدَاءَهُ​
Tarjumah: Farmaan e Baari Ta’ala “Aur Allah ne sab ke saath achchai ka wa’da farmaya hai” mein Allah farmaata hai: Yeh sab Sahaba jinhon ne Fatah se pehle maal kharch kiya aur dushmanon se qitaal kiya aur jinhon ne Fatah ke baad maal kharch kiya aur qitaal kiya, Allah Ta’ala ne sab ko un ke maal kharch karne aur dushmanon se qitaal karne ki wajah se jannat ka wa’da diya hai.
(Jami’ ul bayan Fi Ta’weelil Quran: 23/177)

Yani Fatah se pehle waale Sahaba hon ya baad waale, sab se Allah Ta’ala ne jannat ka wa’da farmaaya hai. Kya Allah Ta’ala ki raza ke baghair jannat mein dukhool mumkin hai?
Is Aayat mein ma’nwi tehreef karte huwe Mirza ne kaha hai:
«وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ» aur Allah Ta’ala khoob jaanta hai jo woh (Aayat mein “tum” ka lafz hai, jo Ali Mirza ne apni jahalat se “woh” mein badal diya hai) aamaal kar rahe hain. Yani open license nahi de diya ke aamaal ki bunyaad par faisla hona hai. Yeh nahi ke khaali kalima padh liya hai to ab jannat jo hai woh guaranteed ho gayi hai, huzoor ko dekh liya hai to ab guaranteed ho gayi hai, is tareeqe se nahi hoga, Allah Ta’ala tumhaare aamaal se bakhabar hai, dekhega.
(Lecture masla 96, time 37:21 to 37: 43)

Halaanki aap ne mulaahza farma liya hai ke is Aayat mein to Fatah se pehle aur baad waale tamam Sahaba e Kiraam ke liye Jannat ki wazeh basharat de di gayi hai, phir yeh kehna ke baad walon ko jannat ka open licence nahi mila aur jannat un ke liye pakki nahi hue, wazeh ma’nwi tahreef hai.
Rahi aamaal se khabardaar hone ki baat, to woh hosla afzaayi ke taur par farmaayi gayi hai na ke tambeeh ke taur par. Yani is liye nahi kahi gayi ke tumhaare aamaal ko dekha jayega aur faisla kiya jaayega ke Fatah ke baad waale Sahaba ko jannat mein jaana hai ya nahi, balki is liye ke baad walon ka maal kharch karna aur qitaal karna Allah Ta’ala ke ilm mein hai, lehaza woh zaroor is ke badle mein jannat ka in’aam dega.
Inhi alfaaz ke baare mein Imaam e Tafseer, Allama Muhammed bin Jareer bin Yazeed, Tabari Rahimahullah (224-310 h) farmaate hain:
وَقَوْلُهُ: (وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ) يَقُولُ - تَعَالَى ذِكْرُهُ -: وَاللَّهُ بِمَا تَعْمَلُونَ مِنَ النَّفَقَةِ فِي سَبِيلِ اللَّهِ، وَقِتَالِ أَعْدَائِهِ، وَغَيْرِ ذَلِكَ مِنْ أَعْمَالِكُمُ الَّتِي تَعْمَلُونَ خَبِيرٌ، لَا يَخْفَى عَلَيْهِ مِنْهَا شَيْءٌ، وَهُوَ مُجَازِيكُمْ عَلَى جَمِيعِ ذَلِكَ يَوْمَ الْقِيَامَةِ​
Tarjumah: Farmaan e ilaahi hai ke “Allah Ta’ala jo tum karte ho, usay khoob jan-ne waala hai.” Allah Ta’ala farma raha hai ke tum Allah ke raaste mein kharch karne aur dushmanon se ladaayi waghera ki soorat mein jo aamaal e saleha karte ho, un se khoob waaqif hai, in mein se koi neik amal us se makhfi (chupa huwa) nahi, lehaza woh un tamam aamaal ki jaza (badla) qiyamat ke din tumhein ataa farmaiyega.
(Jami’ ul bayan Fi Ta’weelil Quran: 23/177)

Ab Imaam e Tafseer, Allama Tabari Rahimahullah ki Tafseer sahih maani jaaye ya is jaahil ki Tafseer par aitemaad kiya jaye jo «تَعْمَلُونَ» (tum amal karte ho) aur «يَعْمَلُونَ» (woh amal karte hain) ka farq bhi nahi jaanta?
Yaad rahe ke Sahaba e Kiraam ke darjaat mein tafaawut se kisi ko inkaar nahi. Fatah se pehle aur baad waale Sahaba e Kiraam ke darjaat mein farq zaroor hai, lekin yeh aise hi hai jaise Abu Bakr Radhiallahu Anhu ke muqaable mein Ali Radhiallahu Anhu, Huzaifah bin Yaman Radhiallahu Anhu aur Ammar bin Yasir Radhiallahu Anhu samet deegar Sahaba ke darje mein farq hai. Is farq se hargiz yeh lazim nahi aata ke kuch Sahaba e Kiraam se Allah Ta’ala raazi aur kuch se raazi nahi tha ya kuch Sahaba e Kiraam kafiron par sakht aur kuch sakht nahi the.

5. Mirza ko kaise pata chala ke Fatah e Makkah (Makkah ki Fatah) ke baad imaan laane waale Sahaba e Kiraam ne maut ke darr se kalima padha tha? سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ
Aisi baat wohi kar sakta hai jo Bukhari aur Muslim ki neeche zikr ki jaa rahi Hadees se ya to bilkul jaahil ho ya us ko sareehan (waazeh taur par) jhutlata ho.
Usama bin Zaid Radhiallahu Anhu bayan karte hain:
بَعَثَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَرِيَّةٍ، فَصَبَّحْنَا الْحُرَقَاتِ مِنْ جُهَيْنَةَ، فَأَدْرَكْتُ رَجُلًا، فَقَالَ: لَا إِلَهَ إِلَّا اللَّهُ، فَطَعَنْتُهُ، فَوَقَعَ فِي نَفْسِي مِنْ ذَلِكَ، فَذَكَرْتُهُ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَقَالَ: لَا إِلَهَ إِلَّا اللَّهُ وَقَتَلْتَهُ؟ قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، إِنَّمَا قَالَهَا خَوْفًا مِنَ السِّلَاحِ. قَالَ: أَفَلَا شَقَقْتَ عَنْ قَلْبِهِ حَتَّى تَعْلَمَ أَقَالَهَا أَمْ لَا؟ فَمَا زَالَ يُكَرِّرُهَا عَلَيَّ حَتَّى تَمَنَّيْتُ أَنِّي أَسْلَمْتُ يَوْمَئِذٍ​
Tarjumah: Nabi Sallallahu Alaihi Wasallam ne hamein ek jung mein bheja. Hum subah ke waqt Juhaina ki shaakh Huraqat mein the, main ne wahan ek aadmi ko dekha (aur usay qatl karna chaha) to us ne «لاَ إِلَهَ إِلاَّ اللَّهُ» keh diya, lekin main ne usay teer mara (aur qatl kar diya), is baare mein mera dil shuba mein pad gaya, mein ne yeh baat Nabi Sallallahu Alaihi Wasallam se arz ki to Aap Sallallahu Alaihi Wasallam ne farmaaya: Kya us ke «لاَ إِلَهَ إِلاَّ اللَّهُ» padhne ke baad bhi tum ne use qatl kar diya? Main ne arz kiya: Aye Allah ke Rasool (Sallallahu Alaihi Wasallam)! Us ne to asliha (hathyaar) ke darr se Kalima padha tha. Nabi Sallallahu Alaihi Wasallam ne farmaaya: Tum ne us ka dil cheer kar kiun na dekh liya ke us ne kalima darr se padha tha ya nahi? Aap Sallallahu Alaihi Wasallam (gusse se) mujhe yeh baat baar baar farmaate rahe, yahaan tak ke main ne yeh khwaahish ki ke kaash main aaj hi musalman huwa hota (aur yeh jurm mujh se sarzad na huwa hota).
(Sahih Bukhari: 4269, 6872, Sahih Muslim: 96, Alfaaz isi ke hain)

Ek Sahabi ne kisi kalima padhne waale aise shakhs ke baare mein jo sahabi bhi na tha, yeh keh diya ke us ne to maut ke darr se kalima padha tha aur us Sahabi ko yeh ilm bhi nahi tha ke aisa kehna jaaiz nahi. Phir bhi Aap Sallallahu Alaihi Wasallam is par sakht naraaz huwe, to kisi chaudahween Sadi (14th century) ke kisi shakhs ka aise logon ke baare mein yeh baat kehna kaise Quran o Sunnat ki mukhalifat aur wazeh gustaakhi nahi hogi, jo Ahl e Sunnat ke haan bil-ittifaaq Sahabi e Rasool hon aur jinhein razaa e ilaahi aur jannat ki zamanat bhi mil chuki ho?
Hum Mirza se kehte hain: Kya tum is baat se bekhauf ho gaye ho ke qiyamat ke din Allah Ta’ala tamam aamaal ka hisaab lega? Jab yeh sawal kiya jaayega ke kya tum ne Abu Sufyaan aur Mu’aawiyah waghera Radhiallahu Anhum ka dil cheer ke dekha tha ke unhon ne maut ke darr se kalima padha tha ya Allah ko raazi karne ke liye to kya jawaab doge?

6. Agar imaan laane se pehle Islam ki mukhalifat ya kalima padhne mein takheer Islam laane ke baad koi jurm shumaar hoti hai to yahi baat agar koi Umar Farooq Radhiallahu Anhu aur Ali Radhiallahu Anhu ka muwaazna (comparison) karte huwe keh de ke Ali Radhiallahu Anhu to shuru shuru mein musalman ho gaye the, jabki Umar Radhiallahu Anhu ek arse tak “Islam aur musalmanon ki peeth mein chura ghoopte rahe, phir khilaafat ke haqdaar Umar Radhiallahu Anhu pehle kaise ban gaye” to tumhaara jawaab kya hoga?
Waise bhi Islam qabool karte waqt hi Allah Ta’ala pehle waale saare jaraaim ko na sirf mu’aaf farma deta hai, balke un jaraaim ko nekiyon mein badal deta hai.
Allah Ta’ala ka farmaan hai:
إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا​
Tarjumah: Haan jin logon ne tauba ki, imaan laaye aur neik amal kiye, to yeh aise log hain jin ki buraiyon ko Allah Ta’ala nekiyon mein badal dega aur Allah Ta’ala bahut bakhshne waala khoob meharbaan hai.
(Surah Al-Furqan, Surah No: 25 Ayat No: 70)

Lehaza Islam se pehle kiye gaye jaraaim aur Islam mein takheer ko Sahaba e Kiraam ki shaan o fazeelat ke khilaaf pesh karna raafiziyon ka kaam hai, musalmanon ka hargiz nahi.

7. Agar yeh Aayaat 1400 Ashaab e Shajarah ke liye khaas hain to kya jo Sahaba Makkah mein kuffaar ke hathon shahadat pa gaye the ya jo Madinah mein aa kar Badar aur Uhud mein shaheed ho gaye the ya jo Sulah Hudaibiyah se pehle tab’ee (qudrati, fitrati) taur par faut ho gaye, woh bhi in Aayaat ke umoom mein daakhil nahi honge? Kya un ke mutalliq bhi yahi kaha jaayega ke woh chunki 1400 Ashaab e Shajara mein shaamil nahi the aur yeh Aayaat Ashaab e Shajara ke baare hi mein nazil hue thein, lehaza na un ke liye razaa e ilaahi ki zamanat hai na woh «أَشِدَّاءُ عَلَى الْكُفَّارِ» aur «رُحَمَاءُ بَيْنَهُمْ» the?
Agar is fazeelat mein pehle waale un Sahaba e Kiraam ko shaamil kar liya jaaye jo Sulah Hudaibiyah mein maujood nahi the to is se adna (choti) khayanat bhi lazim na aaye, lekin agar is fazeelat mein baad waale Sahaba e Kiraam ko shaamil kar liya jaaye to yeh sab se badi khayanat ban jaaye? Wah kya insaaf hai!!!
Qari'een e Kiraam (dear readers)! Allah shaahid (gawaah) hai ke yeh tehreer sirf islaah ke liye hai, ta’assub ki patti apni aankhon se hata kar ise padhiye aur insaaf se faisla kijiye ke kya ab bhi Mohammad Ali Mirza ke nazriyyaat ko Quran o Sunnat ke khilaaf qarar na diya jaaye?
Kya ab bhi use Sahaba e Kiraam ka gustaakh na kaha jaaye?
Kya ab bhi use Ahl e Sunnat Wal Jama’at ke aqeede se munharif na maana jaaye?
Kya ab bhi kuch Sahaba e Kiraam ko razaa e ilaahi se mehroom samjha jaaye?
Aur kya ab bhi kafiron ke liye sakht aur mo’mino ke liye naram hone ki sifat sab Sahaba e Kiraam ke liye bayan na ki jaaye?
 

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