Nabi Sallallahu Alaihi Wasallam ki qabr Masjid e Nabwi mein hai?


Kitaab Ka Naam: Nabi Sallallahu Alaihi Wasallam ki qabr Masjid e Nabwi mein hai?

Mu'allif (Author):
Dr. Saleh Bin Abdul Aziz Bin Uthman Sindi Hafizahullah (Professor Of Madina University)

Urdu Translation: Shaikh Khizar Hayat Hafizahullah (Fazil Madina University)


Roman Urdu Translation: Siraj Shaikh and Umar Asari

*Kuch Zaroori Baatein*
* Is kitaab mein aapko jahan bhi Sahih Bukhari ka reference milega to woh Hafiz Ibn e Hajar Rahimahullah ki kitaab Fatah ul Baari ke according hoga.
* Proof reading karte waqt maine kaafi hadd tak ghalatiyon ko theek karne ki koshish ki hai. Lekin main bhi ek insaan hun. Mujhse bhi ghalati ho sakti hai. Lehaza agar aapko kahi nahi ghalati nazar aaye to plz mujhe zaroor batayen taaki islaah kar sakun.
* Kuch urdu words jo mushkil they unko aasaan kar ke unka ma'na ya maf-hoom bracket mein likhne ki koshish ki hai. Kahin kahin english ka bhi sahara liya hai. Agar koi na-munasib lafz nazar aaye to zaroor batayen. (Umar Asari)
 
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Islam ki bunyaad tauheed e ilaahi hai, Allah ki zaat ke saath shirk Rabb e Zul Jalaal ki tauheen to hai hi, na-insaafi aur azeem zulm bhi hai, Quran o Sunnat mein jagah jagah tauheed ki ahmiyat par zor diya gaya, aur shirk se bachne ki takeed ki gayi, saaliheen ki ta’zeem mein ghulu (hadd se badhna) qabr-parasti ka ahem sabab hai, jo ke wazeh aur khula shirk hai, Deen e Islam mein aisi hidayaat di gayi hain taaki musalman shirk mein mubtala hona to door ki baat us ka zariya ban-ne wali cheezon se bhi door rahen. Nabi Sallallahu Alaihi Wasallam zindagi ke aakhri dino mein Yahood o Nasara par la’nat karte rahe ke unhon ne ambiya aur saliheen ki qabron ko sajda-gaah (sajda karne ki jagah) bana liya tha, Aap ki wazeh ta’lemaat ki roshni mein na qabr ko sajda-gaah banana durust hai aur na hi kisi sajda-gaah yani masjid mein qabr banane ka koi jawaaz hai, Ummahaat ul Momineen (Momineen ki maayen), Aap ki aulaad, deegar azeez o aqareeb aur kai jaleel ul qadr Sahaba e Kiraam Radhiallahu Anhum Aap Sallallahu Alaihi Wasallam ki hayaat e mubarakah mein is khatm hone wali dunya se rukhsat huwe, Aap Sallallahu Alaihi Wasallam ne na kisi ko masjid ke andar dafan kiya, aur na hi un ki dafan hone wali jagah ko sajda-gaah banane ki targheeb di.

Duniya ibtila o azmaish se ibaarat hai (Yani duniya ibtila o azmaish ka naam hai), shaitan ki chaalein (tricks) kamyaab huin, aur wahi deen jis ki ibtida tauheed ki aabyaari (phailane) aur shirk o bidat ki baikh-kuni (mitaane) se hue thi, baad mein us ke naam-lewa (naam lene waale) unhin gumrahiyon mein giraftar ho gaye, Allah ke bandon ne nafs ki ittiba' aur khwahishaat ki pairwi mein khaaliq e kaayenaat (yaani Allah) aur sarwar e kaunain (yaani Nabi Sallallahu Alaihi Wasallam) ke wazeh irshadat chor kar Allah ki makhlooq ki kamiyon kotahiyon ko dalail samajh kar mazbooti se thaam liya.

Bidaat o shirkiyaat mein mubtala logon ke inhin shub-hat (doubts) mein se ek shubha (doubt) yeh tha ke Nabi Kareem Sallallahu Alaihi Wasallam ki qabr e mubarak bhi to Masjid e Nabwi mein hai aur log wahan namaz ada karte hain, lehaza jaaiz hai ke isi tarah doosri jaghon par bhi awliya aur sulahaa (naik logon) ke ehteram aur aizaaz mein un ki qabren masjidon ke andar banayi jayen. Jab se yeh shubha (doubt) wujood mein aaya, usi waqt se is ka jawab bhi Ulama e Rabbani apne andaaz mein dete rahe, lekin zaroorat thi ke is mauzo par mustaqil kitabcha (brochure) tayyar kiya jaye, jis mein is shubhe (doubt) ka shar’ee aur tareekhi aitbaar se jaiza liya jaye, taaki aam logon ke liye yeh baat wazeh ho ke kya haqeeqat mein Nabi Kareem Sallallahu Alaihi Wasallam ki qabr Masjid e Nabwi mein hai ya yeh sirf ghalat-fehmi hai? Aur kya is se qabr-parasti ke jawaaz par istedlaal (daleel pakadna) durust hai ya nahi?

Jamia Islamia Madinah Munawwara ke qabil tareen aur zaheen o fateen Ustaad Dr. Saleh Bin Abdul Aziz bin Usmaan Sindi Hafizahullah ne is mauzo (topic) par qalam uthaya aur wazahat ke saath is ghalat-fehmi ka izaala (khatma) kiya, Sindi saheb ki yeh kitaab:
الجواب عن شبهة الاستدلال بالقبر النبوي على جواز اتخاذ القبور مساجد​
ke unwan se chapi kitaab 5 hisson par mushtamil hai:
Pehla: Qabron ko sajda-gaah banane ki mumani'at mein warid Ahadees aur unka ma’na (meaning) aur mafhoom.
Yahan 7 Ahadees bayan ki gayi hain, jin mein qabron ko sajda-gaah banane aur un par imartein tameer karne ki mumaniyat aayi hue hai, aur ahl e ilm ne un Ahadees e mubarakah ka jo ma’na bayan kiya, us ki mukhtasar taur par wazahat ki gayi hai.

Doosra: Masjid e Nabwi ki mukhtalif zamanon mein hone wali tausee’aat (enlargements) ka mukhtasar ta'aruf (introduction) aur un ka Masjid e Nabwi par asar.
Is hisse mein yeh wazahat ki gayi hai ke Nabi Sallallahu Alaihi Wasallam ki tadfeen ke liye Aisha Radhiallahu Anha ke hujre ka intekhaab kiun aur kin shakhsiyyaat ne kiya? Aur kya Aisha Radhiallahu Anha ka hujra Masjid ki hudood mein tha ya bahar? Aur Masjid e Nabwi ki mukhtalif tausee’aat (enlargements) ki nau’iyyat (halat aur kaifiyat) kiya thi ke kuch log hujra ko Masjid ka hissa samajhne lage.

Teesra: Qabr-paraston ke ek shubhe (ke baaz Sahaba e Kiraam Radhiallahu Anhum ne Nabi Kareem Sallallahu Alaihi Wasallam ko Masjid mein dafan karne ki raaye di thi aur kisi ne un ki baat ka inkaar nahi kiya tha) ka zikr aur us ka jawaab.
Yahan mazkoorah (teesre hisse ke) shubhe (doubt) ki ta’eed mein paish kiye jaane waale dalail ki istinadi (sanadi) haisiyat par behas ki gayi hai.

Chautha: Nabi Kareem Sallallahu Alaihi Wasallam ki qabr ko masjid mein daakhil karne se qabr-paraston ka istedlaal aur us ka jawab.
Yeh hissa kitaab ka asal maqsood aur matloob hai, is mein qabr-paraston ke mukhtalif aiterazaat aur ishkalaat paish kar ke, unka kai wujohaat se radd kiya gaya hai, aur saabit kiya gaya hai ke un ka yeh istedlaal taar e ankaboot (makdi ke taaron) se ziyadah haisiyat nahi rakhta. (Yaani unka istedlaal bahut kamzoor hai).

Paanchwa: Aisha Radhiallahu Anha ke hujre ko Masjid mein shaamil karne ke baare mein salaf ka mauqif.
Yahan (is hisse mein) is baat ki wazahat ki gayi hai ke baad ke adwaar (periods) mein qabr aur Masjid e Nabwi Sallallahu Alaihi Wasallam ko is tarah qareeb qareeb kar dena, yeh iqdaam (yaani aisa karna) maslehat ke khilaaf aur ek wazeh ghalati thi, jis par ulama ne usi waqt se nakeer ki, aur haq baat wazeh ki.
Yeh kitabcha (brochure) chote size ke taqreeban 60 pages par mushtamil hai, kitaab pehli baar 2014 mein manzar e aam par aayi, kitaab ki ahmiyat o zaroorat ko dekhte huwe kuch hi der baad Kuwait mein dobarah chaapi gayi, kitaab ke dono addition internet par PDF mein bhi maujood hain, neeche Sheikh Sindi ki Website se is ka download link paish e khidmat hai:
 
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بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
الحمد لله الذي أرسل رسوله بالهدى و دين الحق ليظهره على الدين كله و كفى بالله شهيدا، و أشهد أن لا إله إلا الله وحده لا شريك له إقرارا به و توحيدا، و أشهد أن محمدا عبده ورسوله، صلى الله عليه و على آله و صحبه وسلم تسليما مزيدا. أما بعد​
Qabar-parast log aam logon ko gumraah karne ke liye mukhtalif qism ke shub-hat (doubts) failaane mein masroof rehte hain unhin mein se aik shubha yun hai:
Qabron ke pujari log yeh samajhte hain ke Nabi Kareem Sallallahu Alaihi Wasallam ki qabr Masjid e Nabwi ke andar hai. Isliye aaj bhi jaaiz hai ke qabron par Masjidein banayi jayen ya Masjidon ke andar qabrein banayi jayen ya un jaghon par Namaz ada ki jaye.

Halaanki har shakhs jo deen e islam ki durust m'arifat (pehchaan) rakhta hai, yeh baat achchi tarah jaanta hai ke Islam aisi cheezon ki sakhti se mukhalifat karta hai. Yeh aisa deen hai jisne shirk ki jadon ko kaat phenka aur us ka zariya ban-ne waale har qaul o fe'l se mana kar diya hai taaki aqeeda e tauheed ke andar kisi qism ka khalaal nahi aaye. Kisi bhi aqal rakhne waale shakhs ke nazdeek is baat mein koi shak nahi ki qabron ko sajda-gaah banana yeh shirk billah (Allah ke saath shirk karne) tak pahunchane ka bilkul wazeh zariya hai.
Jis tarah aam logon ke andar yeh shubha kaafi faila huwa hai usi tarah is ki tardeed ke liye kitaabein aur maqalaat ka logon ke saamne aana bhi aik achcha qadam hai. Chunancha is shubhe ko mukammal taur par khatm karne ke liye main ne is par gaur o fikr kiya aur ulama ki kitabon ka mutala' kiya [1] taaki main bhi is neki ke kaam mein hissa daal sakun.

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[1] Mere ilm ke mutabiq yeh shuba maazi qareeb (abhi jaldi) ki paidawar hai, ab tak bahut se ulama ne is ka radd kiya hai is silsile mein mash-hoor ulama mein se asr e haazir (maujooda zamane) ke 3 ulama Ibn e baz, Ibn e Uthaimeen aur Albani Rahimahumullah hain. Main ne in ulama se istefada kiya hai jaisa ke aindah safhaat (pages) se wazeh hoga.
Is ke alawah deegar mashayekh o Sahibaan e ilm ki kitaabon mein bhi is silsile mein behsen maujood hain, jin mein se baaz ke mutale' (reading, studying) ka mauqa mila. Is baat mein koi shak nahi ke in ulama aur fuzala ne behtareen koshishen ki hain lekin main samajhta hun ke abhi is mauzoo (topic) par ilmi aur tareekhi aitebaar se mukhtalif jihaat par mazeed likhne ki zaroorat hai. Isi liye main ne is mauzoo (topic) par qalam uthaya aur koshish ki ke is mein kuch naya aur mufeed mawaad paish kar sakun.
 
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Main ne is guftugu ko 5 hisson mein taqseem kiya hai

Pehla: Qabron ko sajda-gaah banane ki mumani’at mein warid ahadees aur unka ma’na wa maf-hoom.

Doosra: Masjid e Nabwi ki mukhtalif zamanon mein hone wali tausee’aat ka mukhtasar ta'aruf aur unka Masjid e Nabwi par asar.

Teesra: Qabr-paraston ke ek shuba (ke baaz Sahaba e Kiraam ne Nabi Kareem Sallallahu Alaihi Wasallam ko masjid mein dafan karne ki raaye di thi aur kisi ne unki baat ka inkaar nahi kiya tha) ka zikr aur us ka jawab.

Chautha: Nabi Kareem Sallallahu Alaihi Wasallam ki qabr ko Masjid mein daakhil karne se qabr-paraston ka istedlaal aur uska jawab.

Paanchva: Hujra e Aisha ko Masjid mein shaamil karne ke baare mein salaf ka mauqif.

Douran e guftugu (guftugu ke beech mein) waarid hone wali Aayaat, Ahadees aur mukhtalif nuqool ko hawaale ke saath zikr karne ke ihtemaam ke saath saath aakhir mein masadir (sources) aur mauzo’aat ki fehrist (list, index) bhi de di gayi hai.
Isi tarah mauzoo par guftugu karte huwe bahut ziyadah tafseel ke bajaye ikhtisaar ka khayaal rakha gaya hai taaki padhne waale ke liye is se faida uthana asaan ho.

Allah se dua hai ke Allah is ko nafa banaye kiunki wahi is baat ki ahliyat aur qudrat rakhta hai.
 

Pehla: Qabron ko sajda-gaah banane ki mumani’at mein warid ahadees aur unka ma’na wa mafhoom
Nabi Kareem Sallallahu Alaihi Wasallam ki bahut saari ahadees hain jin mein qabron ko sajda-gaah banane se mana kiya gaya yahan tak ke yeh Ahadees tawatur [1] ke darje ko pahunchti hain. Ahadees ki yeh kasrat isi liye hai kiunki is amal se aqeedah e tauheed par bahut khatarnaak natayej murattab hote hain aur yeh wuqoo e shirk (shirk mein padne) mein bahut mo’assir (asar karne wala) hai. Kiunki qabron ko sajda-gaah banana yeh shirk ke mabaadi aur usool mein se hai [2].

Kuch Ahadees:

1) Hazrat Abu Hurairah Radhiallahu Anhu se marwi hai Nabi Kareem Sallallahu Alaihi Wasallam ne farmaya:
Allah Taala yahood o nasara ko tabah kare ki unhon ne apne ambiya ki qabron ko sajda-gaah bana liya tha. [3]

2) Hazrat Aisha aur Ibn e Abbas Radhiallahu Anhuma se marwi hai ke jab Nabi Kareem Sallallahu Alaihi Wasallam par wahi nazil hoti to aap apne rumaal (hanky) ko chehre par daal lete aur jab wahi khatm ho jati to us ko hata dete. Nabi Kareem Sallallahu Alaihi Wasallam ek baar isi haalat mein they ke Aap ne farmaya:
Yahood o nasara par Allah ki la'nat ho unhon ne ambiya ki qabron ko sajda-gaah bana liya tha, goya Aap unke is fe’l (kaam) se dara rahe they. [4]

3) Hazrat Aisha Radhiallahu Anha farmaati hain ki Huzoor Sallallahu Alaihi Wasallam ne maraz ul maut (illness of death) mein farmaya:
Allah yahood o nasara par la'nat kare ke unhon ne apne ambiya ki qabron ko sajda-gaah bana liya tha.
Hazrat Aisha Radhiallahu Anha farmaati hain: Agar yeh darr na hota to Nabi Kareem Sallallahu Alaihi Wasallam ki qabr zahir ki jaati. Nabi Kareem Sallallahu Alaihi Wasallam ne is darr ka izhaar farmaya tha ke Aap ki qabr ko sajda-gaah bana liya jayega. [5]

4) Hazrat Jundub Radhiallahu Anhu bayan karte hain ki main ne RasoolAllah Sallallahu Alaihi Wasallam ko aap ki wafaat se 5 din pehle yeh farmate huwe suna:
Main Allah ki taraf is baat se bara’at ka izhaar karta hun ke tum mein se kisi ko khaleel banaon, beshak Allah ne mujhe apna khaleel banaya hai jaisa ke Ibrahim Alaihissalam ko khaleel banaya hai, agar main ummat mein se kisi ko khaleel banata to Abu Bakr (Radhiallahu Anhu) ka intikhab karta. Khabardaar ho jao tum mein se pahle log apne ambiya aur neik logon ki qabron ko sajda-gaah bana liya karte they, khabardaar tum qabron ko sajda-gaah na banana mein tumhein is baat se mana kar raha hon. [6]

5) Hazrat Umm e Habeeba aur Hazrat Umm e Salama Radhiallahu Anhuma ne Hazrat Aisha Radhiallahu Anha ko bataya ke unhon ne ek kaneesa (yahoodiyon ke ibadat karne ki jagah) ka zikr RasoolAllah Sallallahu Alaihi Wasallam se kiya jis ke andar tasweerein theen to Aap Sallallahu Alaihi Wasallam ne farmaya: Jab un mein koi neik aadmi wafaat pa jaata to woh log us ki qabr par Masjid bana dete, aur us mein tasweerein bana dete, qayamat ke din yeh log Allah ke haan sab makhlooqaat mein se bad-tareen honge. [7]

6) Hazrat Ibn e Masood Radhiallahu Anhu bayan karte hain ki Nabi Sallallahu Alaihi Wasallam ne farmaya:
Bad-tareen log woh hain jo qayamat ke waqt zinda honge aur woh log jo qabron ko sajda-gaah banate hain. [8]

7) Hazrat Abu Hurairah Radhiallahu Anhu se marwi hai ki Nabi Sallallahu Alaihi Wasallam ne farmaya:
Aye Allah! Meri qabr ko but na banana, un logon par Allah ki la'nat ho jinhon ne apne ambiya ki qabron ko sajda-gaah bana liya. [9]

Ahadees ke andar jo ma’na (meaning) bayan huwa hai is par ahl e ilm ka ittefaaq hai.

Shaikh ul Islam Ibn e Taimiyah Rahimahullah farmate hain:
Nabi Kareem Sallallahu Alaihi Wasallam ka qabron ko masjidein banane se mana karna ya un par Masajid ta’meer karne (banane), aur unke paas namaz parhne, dono baton ko shaamil hai, chunancha yeh dono kaam ulama ke nazdeek bil-ittefaq na-jaaiz hain. [10]

Allama Shaukani Rahimahullah farmate hain:

Jaan lijiye! Sahaba ke daur se le kar aaj tak tamam logon ka ittefaq hai ke qabron ko buland karna aur un par ta’meer karna un bid'aat mein se ek bidat hai jin se mana kiya gaya hai aur RasoolAllah Sallallahu Alaihi Wasallam ne aise shakhs ke bare mein bahut sakht wa’eed farmayi hai. Is baat mein kisi bhi musalman ne ikhtilaaf e raaye nahi kiya. [11]

«اتخاذ القبور مساجد» (qabron ko sajda-gaah banane) mein teen batein aati hain jaisa ki muhqqiqeen ahl e ilm ne wazahat ki hai:
1) Qabr ke paas ya us taraf muh kar ke namaz parhna, jab ki us par sajda karna yeh us se bhi bura fe’l (kaam) hai.

2) Kisi jagah mayyat ko dafan kar ke phir us ki qabr par ya uske ird gird (aas paas) masjid bana dena.

3) Masjid ki imarat mein mayyat ko dafan karna. [12]

Yeh teeno sooratein pichli Ahadees mein warid mumani’at ke tehat aati hain. Wallahu A’lam.

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[1] Dekhen: Iqtizaa As-Siraat Al-Mustaqeem (1/300), (2/672, 774). Nazm Al-Mutanasir (103)
[2] Majmoo’ Al-Fatawa (27/191). Mazeed Dekhen: Iqtizaa As-Siraat Al-Mustaqeem (2/678-680). Taiseer Al-Azeez Al-Hameed (2/668-670)
[3] Bukhari (1/532) Hadees No: 437. Muslim (1/376) Hadees No: 530
[4] Bukhari (1/532) Hadees No: 435. Muslim (1/377) Hadees No: 529
[5] Bukhari (8/140) Hadees No: 4441. Muslim (1/376) Hadees No: 529
[6] Muslim (1/377) Hadees No: 532

[7] Bukhari (7/187) Hadees No: 3873. Muslim (1/375) Hadees No: 528

[8] Musnad Ahmad (6/394) Hadees No: 3844. Sahih Ibn e Hibban (Al-Ihsan) (15/260), Hadees No: 6847. Shaikh ul Islam Ibn e Taimiyah Rahimahullah ne Iqtizaa As-Siraat Al-Mustaqeem (2/674) mein Allama Shaukani Rahimahullah ne Sharh As-Sudoor (13) mein is ki Sanad ko jayyid qarar diya hai.

[9] Musnad Ahmad (12/314) Hadees No: 7358. Shaikh Albani Rahimahullah farmate hain: Bila shubha yeh Hadees sahih hai. Ahkaam Al-Janayez (217). Mazeed iski riwayat Imam Malik Rahimahullah ne Mo’atta (86) mein Hadees No: 414 ke tehat Ata bin Yasaar ke tareeq se mursalan in alfaaz se ki hai: أللهم لا تجعل قبري وثنا يعبد

[10] Iqtizaa As-Siraat Al-Mustaqeem (2/774). Mazeed Dekhen: Ar-Radd Ala Al-Bakri (2/519).

[11] Sharh As-Sudoor Bi-Tehreem e Raf’il Quboor (8)
[12] Dekhen: Al-Umm (1/264). Iqtizaa As-Siraat Al-Mustaqeem (2/774, 677). Ar-Radd Ala Al-Bakri (2/519). Sharh Al-Umdah (2/640). Az-Zawaajir (1/121). Al-Umdah Lis-San’aani (3/261). Taiseer Al-Azeez Al-Hameed (2/666-667). Sharh As-Sudoor (14-15). Tehzeer As-Sajid (21-32)
 
Doosra: Masjid e Nabwi ki mukhtalif zamanon mein hone wali tausi’aat ka mukhtasar ta'aruf aur unka Masjid e Nabwi par asar

Nabi Kareem Sallallahu Alaihi Wasallam ki wafaat hue to sahaba ke haan yeh baat hatmi thehri [1] ke Aap Sallallahu Alaihi Wasallam ko Hazrat Aisha Radhiallahu Anha ke hujre mein dafan kiya jaaye, iski do wajhein (reasons) hain:
Pehli: Khud Nabi Kareem Sallallahu Alaihi Wasallam ne yeh bataya huwa tha ke Nabi ko jahan maut aati hai wahin dafan kiya jaata hai. Chunancha Hazrat Aisha Radhiallahu Anha farmaati hain: Jab Nabi Kareem Sallallahu Alaihi Wasallam ki rooh qabz kar li gayi aur aap ke dafan ke baare mein Sahaba e Kiraam Radhiallahu Anhum ka ikhtelaaf ho gaya to Hazrat Abu Bakr Radhiallahu Anhu ne farmaya: RasoolAllah Sallallahu Alaihi Wasallam se main ne ek baat suni thi jo mujhe abhi tak achchi tarah yaad hai, Aap ne farmaya tha ki Allah Taala har Nabi ko usi jagah faut karte hain jis jagah us ko dafan karna zaroori hota hai, lehaza Nabi Kareem Sallallahu Alaihi Wasallam ko Aap ki charpayi ki jagah par hi dafan kar do. [2]

Doosri:
Khatra tha ke log Nabi Sallallahu Alaihi Wasallam ki qabr ke sath latak jayen, lehaza shirk ke is zariye se bachne ke liye Aap Sallallahu Alaihi Wasallam ko jaahilon ki pahunch se door aisi jagah dafnaya gaya jahan is tarah ki baton ka andesha (khatra) nahi tha chunancha Hazrat Aisha Radhiallahu Anha farmaati hain: Nabi Sallallahu Alaihi Wasallam ne maraz ul maut (illness of death) mein farmaya:
Allah yahood o nasara par la'nat kare unhon ne apne ambiya ki qabron ko sajda-gaah bana liya tha.
Hazrat Aisha Radhiallahu Anha farmaati hain: Agar yeh darr na hota to Nabi Kareem Sallallahu Alaihi Wasallam ki qabr zahir ki jaati. Nabi Kareem Sallallahu Alaihi Wasallam ne is khadsha (darr) ka izhaar farmaya tha ki Aap ki qabr ko sajda-gaah bana liya jayega. [3]
Hazrat Aisha Radhiallahu Anha ka hujra masjid se alag tha iski apni deewaaren aur do darwaze they.
Khulafa e Rashideen Hazrat Umar aur Usmaan Radhiallahu Anhuma ke daur e khilafat mein Masjid ki tausee’ ki gayi lekin hujra e Aisha, jis mein Nabi Kareem Sallallahu Alaihi Wasallam ki qabr thi, samet ummhaat ul momineen ke hujron mein koi kami peshi na ki gayi. [4]
Waleed bin Abdul Malik ke daur mein Madinah ke governor Umar bin Abdul Aziz ki nigrani mein mash-hoor tausee’ hue jis mein maghrib (west) aur shumal (north) dono taraf mukammal, jabki junoob ki taraf se kuch hissa badhane ke saath saath mashriqi (eastern) janib bhi izafah kiya gaya jo ki us taraf ab tak ki pehli tausee’ (enlargement, extension) thi. [5]
Chunki Ummhaat ul Momineen ke hujre maghribi (western) jihat (side) ke alawah baqi teenon atraaf se Masjid ko ghere huwe they isliye un tamam ko khatm kar ke masjid ke andar shaamil kar diya gaya. [6]

Haan Nabi Sallallahu Alaihi Wasallam ke madfan (dafan ki jafah) yani hujra e Aisha ka ek khaas mehalle wuqoo (locus) tha jis ki wajah se woh apni jagah baqi raha. [7]

Albatta Umar bin Abdul Aziz ne us ki imarat behtareen andaaz mein dobarah tameer karwayi aur us ke ird gird (aas paas) mazeed ek buland khumasi (paanch kono waali) deewar is tarah banayi ke uske do atraaf shumal (north) ki janib aapas mein is tarah milte they jaise musallas (triangle) hoti hai. [8]

Yeh kaam karne ki do wajhen (reasons) thi:
Taaki hujre ki pichli janib Masjid mein namaz padhne waale ke baare mein yeh shuba na ho ke woh qabr ki taraf muh kar ke namaz padh raha hai.

Doosra yeh ke hujre ki hai’at (halat) Allah ke ghar Ka’ba se mushabe na ho. [9]

Sultan Zahir Baibars ke daur mein 667 hijri mein is deewar ke ird gird mazeed ek deewar kheenchi gayi jis mein shumal (north) ki taraf maujood Hazrat Fatima Radhiallahu Anha ka chabutra-numa ghar bhi aa gaya. Yeh deewar lakdi ki thi is ka naam “Darabazain” bataya jaata hai. [10]

Phir 886 hijri [11] mein masjid mein aag lagne ki wajah se “Qaitbay” ke daur mein imarat dobara tameer ki gayi to hujra ke charon taraf is deewar ko lohe ki salakhon se mazboot kar diya gaya siwaye qibla ki janib, ke wahan tambe ki jaaliyan [12](khidkiyan) bana di gayin jo aaj bhi hujra ke samne nazar aati hain. [13]
Goya Nabi Sallallahu Alaihi Wasallam ki qabr ke gird teen deewarein (hujra ki deewar, uske baad paanch kono waali deewar, uske baad lohe ki deewar) jin ke zariye Allah Taala ne Aap Sallallahu Alaihi Wasallam ki qabr ko parastish-gaah ban-ne se mehfooz rakha hai. Yeh sab ehtimaam Aap Sallallahu Alaihi Wasallam ki us dua ka nateeja hai jo aap ne farmayi thi:
Aye Allah! Meri qabr ko but na ban-ne dena, Allah ki la'nat ho aise logon par jo apne ambiya ki qabron ko sajda-gaah bana lete hain. [14]

Ibn e Qayyim Rahimahullah farmate hain:

Allah ke Rasool Sallallahu Alaihi Wasallam ne dua ki thi ke Aye Allah! Meri qabr ko but na ban-ne dena. Allah ne is dua ki qabuliyat yun farmayi ke qabr ke gird teen deewarein bana di gayin
chunancha Aap ki dua ki wajah se qabr charon taraf se achchi tarah mehfooz aur izzat o ehtram mein hai.
Wafaat ke waqt Allah ke Rasool Sallallahu Alaihi Wasallam ne sarahat ke saath buland aawaaz se Yahoodiyon aur saleeb ke pujariyon par la'nat farmayi thi jinhon ne qabron ko sajda-gaah bana liya tha.
Allah ki qasam agar is baat ka darr na hota to Aap ki qabr sab ke samne hoti. Deewaron ke saath usko dhanpne ka maqsad yeh tha taaki Aap ke hujre ke paas aa kar log sajde na karen. Aur asal maqsad Allah ke Rasool Sallallahu Alaihi Wasallam ki pairwi thi jabki khud Allah ke Rasool ka maqsad tauwheed e ilahi ko khalis karna tha. [15]

-----------------------------------------------------------

[1] Shuru Shuru mein ikhtilaaf e raaye huwa tha jaisa ki Hazrat Aisha Radhiallahu Anha ki Hadees mein aayega. Albatta baad mein sab ek baat par muttafiq ho gaye they. Mutarjim
[2] Tirmizi (1/338) Hadees No: 1018. Musnad Ahmad (1/206). Imam Tirmizi farmate hain: Yeh Hadees ghareeb hai is ke andar Abdurrehman bin Abu Bakr Al-Mulaiki rawi hafze ki wajah se zaeef qarar diya jaata hai. Albatta is Hadees ke aur Turuq bhi hain is ko Abu Bakr Radhiallahu Anhu se Marfoo’an Hazrat Ibn e Abbas Radhiallahu Anhuma ne bhi bayan kiya hai.
Behr e soorat (however) is riwayat ke Marfoo’ aur Mauqoof kayi ek shawahid hain jis wajah se yeh riwayat qawi aur saabit-shuda hai. Dekhen: Ahkaam Al-Janayez (137–138) aur Musnad Ahmad (1/207) par Shaikh Shoaib Arnaut ki ta'leeq

[3] Yeh Hadees Sahihain (Bukhari aur Muslim) mein hai yahan alfaaz Muslim ke hain
[4] In dono tausee’aat (extensions) ke baare mein jan-ne ke liye dekhen: Ad-Duratus-Samina Fi-Tareekhil Madina (170–174). Wafa Al-Wafa (2/481-510). Nuzhat Un-Nazireen (11-12)
[5] Is tausee’ (extension) ke baare mein tafseel se jan-ne ke liye dekhen: Ad-Duratus-Samina Fi-Tareekhil Madina (147). Wafa Al-Wafa (5/513-535). Nuzhat Un-Nazireen (12)
[6] Hujron ke baare mein jan-ne ke liye pichle references ke alawah Nuzhat Un-Nazireen (67) dekhen
[7] Dekhen: Majmoo’ ul Fatawa (27/323)
[8] Dekhen: Ad-Durat Us-Samina Fi-Tareekhil Madina (174). Wafa Al-Wafa (2/513-535). Nuzhat Un-Nazireen (11,71).
[9] Dekhen: Pichla reference (27/141,327). Nuzhat Un-Nazireen (71).
[10] Dekhen: Wafa Al-Wafa (2/611)

[11] Dekhen: Pichla reference (2/633). Aag lagne ka yeh haadisa doosri dafa huwa tha. Is se pehle bhi ek dafa masjid mein (654 hijri) aag lag chuki thi. Dekhen: Pichla reference (2/598).
[12] Dekhen: Pichla reference (2/612). Yahan Samhoodi ne zikr kiya hai ke (Baibars ke daur mein banayi jaane waali) deewar ke androoni janib lohe ki jangla-numa deewar ka izafa kiya gaya jo hujra e Nabwiyyah aur Hazrat Fatima Radhiallahu Anha ke ghar mein hadd e Fasil thi.
[13] Bazahir yahi mehsoos hota hai ke aaj kal maujood jaali yeh wahi hai jo Qaitbay ke daur mein lagaayi gayi thi aur usmani Sultan Abdul Majeed ki tameer mein is mein koi radd o badal nahi kiya gaya. Nuzhat Un-Nazireen (68) mein Barzanji, us ke zamane mein yeh imarat mahjood thi, ke kalaam se bhi yahi zahir hota hai.
[14] Is Hadees ki Takhreej guzar chuki hai.
[15] Al-Kafiya Ash-Shafiya (An-Nuniyyah) (3/814–815).
 
Teesra: Qabr-paraston ke aik shuba (ke baaz Sahaba e Kiraam Radhiallahu Anhum ne Nabi Kareem Sallallahu Alaihi Wasallam ko masjid mein dafan karne ki raaye di thi aur kisi ne un ki baat ka inkaar nahi kya tha) ka zikr aur us ka jawaab.
Shubha:
Kuch logon ka yeh khayaal hai ke Sahaba e Kiraam Radhiallahu Anhum Ajma’een ne Nabi Sallallahu Alaihi Wasallam ko Masjid ke andar mimbar ke paas dafan karne ka mahswara paish kiya tha, jis par kisi ne inkaar nahi kiya yahan tak ke Hazrat Abu Bakr Radhiallahu Anhu ke inkaar ki wajah bhi is baat ka na-jaaiz hona na thi balki unhon ne to is wajah se inkaar kiya taaki Nabi Sallallahu Alaihi Wasallam ko Aap ke farmaan ke mutabiq usi jagah dafan kiya jaye jahan aap ki rooh qabz ki gayi. [1]
Lehaza is baat se saabit hota hai ke masjid mein kisi ko dafan karna jaaiz hai.

Jawab:
Yahan do batein hain:

-------------------------------------------------------
[1]
Dekhen: Al-Mutashaddidoon, Manhajuhum Wa-Munaqashat o Ahammi Qazayahum Li-Ali Jum’ah (48). Shaikh Abdullah Ramzan Musa ne is shubhe ka, aur is jaise doosre shubhe ka, apni kitaab (Ar-Radd o Ala Al-Mufti Ali Jum’ah: 386-392) mein behtareen radd kiya hai. Main ne is silsile mein baaz jaghon par un se istefaada kiya hai.
 
Pehli baat:
Sahaba e Kiraam Radhiallahu Anhum ne mimbar ke paas dafan ka mahswara diya aur kisi ne inkaar nahi kiya. Is silsile mein jo kuch marwi hai, paya e suboot (suboot ke darje) ko nahi pahunchta. Tafseel paish e khidmat hai:
Is shuba ki taeed (support) mein Muatta Malik [1]ki yeh riwayat paish ki jaati hai:
حدثني يحيى عن مالك أنه بلغه: أن رسول الله صلى الله عليه وسلم توفي يوم الاثنين، و دفن يوم الثلاثاء، و صلى الناس عليه أفذاذاً لا يؤمهم أحد، فقال ناس: يدفن عند المنبر، وقال آخرون: يدفن بالبقيع، فجاء أبو بكر الصديق فقال: سمعت رسول الله صلى الله عليه وسلم يقول: ما دفن نبي قط إلا في مكانه الذي توفي فيه فحفر له​
Imam Malik ki balaghaat mein se hai ke RasoolAllah Sallallahu Alaihi Wasallam somwaar (monday) ko faut huwe, mangal (tuesday) ko dafan kiye gaye, logon ne alag alag tooliyon (girohon) mein baghair imam ke namaz e janaza ada ki, phir kuch logon ne kaha: Tadfeen mimbar ke paas honi chahiye, kuch ne mahswara diya: Baqee’ mein dafan karen, Abu Bakr Siddiq Radhiallahu Anhu tashreef laaye aur farmaya: Main ne Sallallahu Alaihi Wasallam ko farmate huwe suna hai: Har Nabi ko us ki wafaat ki jagah par hi dafan kiya jaata hai. Phir usi jagah qabr khodi gayi.
Yeh riwayat jaisa ke wazeh hai ke balaghaat e Malik mein se hai jo ki munqate’ hai kiunki Imam Malik Rahimahullah sahaba mein se kisi se bhi mulaqaat nahi kar sake aur Imam Malik Rahimahullah ki wiladat aur is haadse ka darmiyani arsa 80 se zayed salon par muheet hai. Is bina par yeh riwayat zaeef hai.
Haan Ibn e Abdul Barr Rahimahullah ne is riwayat mein maujood qisse ke mukhtalif ajzaa ko mukhtalif ahadees [2] se jama kar ke un ki Sanadein bayan ki hain lekin is jumla (فقال ناس : يدفن عند المنبر) ki unhon ne bhi koi sanad zikr nahi ki. Isi tarah ka ek asar Sunan Ibn e Majah [3] ke andar Ibn e Abbas Radhiallahu Anhu se in alfaaz se marwi hai:
لقد اختلف المسلمون في المكان الذي يحفرله ، فقال قائلون : يدفن في مسجده و قال قائلون : يدفن مع أصحابه​
Musalmanon ka is baare mein ikhtilaaf ho gaya ke Nabi Sallallahu Alaihi Wasallam ki qabr kahan khodi jaaye, kuch ne kaha: Masjid mein dafan karen, kuch ne kaha: Deegar sahaba ke saath (qabristan) mein dafan kiya jaye.
Yeh bhi zaeef hai kiunki is ki sanad mein ek rawi Hussain bin Abdullah ko Imam Ahmad, Nasai, Abu Zur’ah aur deegar ulama ne zaeef qarar diya hai. [4]
Imam Zehbi
farmate hain: (ضعفوہ) ke muhaddiseen ne is ko zaeef qarar diya hai. [5]
Ibn e Hajar
ne bhi is ko zaeef qarar diya hai. [6]
Isi riwayat ko Ibn e S’ad ne Tabqaat [7] mein bayan kiya hai lekin us ki isnadi haalat pehle se bhi gayi guzri hai kiunki us ki sanad mein Mohammad bin Al-Waqidi hai jo bil-ittefaaq (ittefaaq ke saath) Matrook ul Hadees hai. [8]
Isi tarah is mein ek rawi Dawood bin Hussain hai jis ko ulama ki ek jamaat ne zaeef qarar diya hai. [9]Ibn e Hajar farmate hain Siqah hai lekin Ikrima se riwayat karne mein zaeef. [10] aur yahan us ki riwayat Ikrama an Ibn e Abbas se hi hai.
Khulasa e kalaam: Yeh riwayat zaeef aur ghair sahih hai.

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[1] (113)
[2] At-Tamheed (24/394)
[3] (1/520) Hadees No: 1628
[4] Dekhen: Meezan ul Aitedaal (1/537)
[5] Al-Kashif (1/231)
[6] Taqreeb ut-Tehzeeb (248)
[7] (2/292)
[8] Dekhen: Tazkirat ul Huffaz (1/348)
[9] Al-Kashif (1/287)

[10] (305)
 
Doosri baat:
Yeh daawa karna ke kisi ne Aap Sallallahu Alaihi Wasallam ko masjid mein ya mimbar ke paas dafan karne ka inkaar nahi kiya, sahih nahi hai. Chunancha Ishaq bin Rahwiyah apni Musnad [1] mein Hasan Basri ka bayan naqal karte hain:
Musalmanon ka is baare mein ikhtelaaf ho gaya tha ke Aap ko kahan dafan kiya jaaye?
Ek giroh ne kaha: Aap ko Baqee’ mein dafan karna chahiye kiunki Aap ne apni aulaad aur deegar musalmanon ke liye yahi jagah ikhtiyar ki hai. Hasan farmate hain logon ka kehna yeh bhi tha ke tum Nabi Sallallahu Alaihi Wasallam ki qabr ko bilkul wazeh is liye bana rahe ho ke taaki jab bhi kisi ko koi haadisa paish aaye to woh yahan aa kar panah maangna shuru kar de?!
Ek doosre giroh ne kaha: Hum Aap ko masjid mein dafan karenge, Hazrat Aisha Radhiallahu Anha ne farmaya: Nabi Sallallahu Alaihi Wasallam ko jab ghashi se ifaaqa huwa to Aap ne farmaya tha:
Allah Taala un qaumon ko tabah o barbaad kare jinhon ne apne ambiya ki qabron ko sajda-gaah bana liya.
Sahaba samajh gaye ke Nabi Sallallahu Alaihi Wasallam ka yeh farmaan is baat (masjid mein dafan karna) se mana karne ke liye hi hai. Chunancha unhon ne kaha:
Nabi Sallallahu Alaihi Wasallam ko wahin dafan kar diya jayega jahan Allah Taala Aap ki rooh qabz farmaayenge lehaza Aap ki qabr Hazrat Aisha Radhiallahu Anha ke hujra mein hi banayi gayi.
Is riwayat ke tamam rawi Siqah hain [2] aur yahan jo mehalle Shahid hai (Hazrat Aisha Radhiallahu Anha ka masjid mein dafan karne waale mashware ka inkaar karna) woh muttasil hai kiunki Hasan Basri ka Hazrat Aisha Radhiallahu Anha se Liqah (mulaqat) aur Simaa’ (sunna) saabit hai.
Lehaza yeh wazeh ho gaya ke mazkoorah (upar zikr kiya gaya) qissa inkaar ke baghair sahih nahi, jo saabit hai us mein masjid mein dafan karne waale mashware ka inkaar bhi saabit hai balki Hadees se istedlaal karte huwe us ko qabron ko sajda-gaah banane se ta'beer kiya gaya hai.
Inkaar karne wali Jaleel ul Qadr Faqeeha Sahabiya Hazrat Aisha Radhiallahu Anha hain. Aur jinhon ne yeh mahswara diya tha yaqeenan un ke ilm mein yeh hadees nahi hogi.
Behas ka Nateeja (result) yeh nikalta hai ke jab Umm ul Momineen Aisha Siddiqa Radhiallahu Anha ne mumani’at (mana) ki daleel bayan farma di to tamam Sahaba e Kiraam is f’el (kaam) se ijtinab (rukne) par muttfiq ho gaye they aur unhon ne is ko qabron ko sajda-gaah banana hi samjha. Aur jab Hazrat Aisha Radhiallahu Anha ke walid Hazrat Abu Bakr Siddiq Radhiallahu Anhu ne yeh wazahat farma di ke ambiya ko kis jagah dafan kiya jaata hai to sab is baat par raazi ho gaye ke Aap Sallallahu Alaihi Wasallam ko usi jagah dafan kiya jayega jahan Aap ki wafaat hue.
Lehaza qabr-paraston ki taraf se paish kardah yeh shuba bilkul saqit ho jata hai.

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[1] (3/738)
[2] Musnad e Ishaq ke maqaam e mazkoor par muhaqqiq ki ta’leeq mulahza farmaayen.
 
Chautha: Nabi Kareem Sallallahu Alaihi Wasallam ki qabr ko masjid mein daakhil karne se qabr-paraston ka istedlaal aur uska jawab
Shuba:
Yeh log kehte hain ke chunki salaf ne Nabi Sallallahu Alaihi Wasallam ki qabr ko Masjid e Nabwi ke andar shaamil kar diya tha. Yeh is baat ki daleel hai ke qabron ko sajda-gaah banaya jaa sakta hai. [1]
Lehaza Masjid e Nabwi mein jab yeh maujood hai to phir deegar masjidon ke andar bhi Khaanqaahen waghera tameer karna (banana) jaaiz hai.

Jawab:
Masjid e Nabwi aur Nabi Sallallahu Alaihi Wasallam ki qabr ki aapas mein nisbat aur ilaqa dekhne se yeh maloom hota hai ke yeh baat bilkul fasid hai.
Soorat e haal ka jaiza lene se yeh baat wazeh hoti hai ke Masjid e Nabwi aur Nabi Sallallahu Alaihi Wasallam ki qabr ke ek doosre se talluq ki teen halatein hi ho sakti hain:
Pehli: Qabr Masjid mein shaamil nahi balki us ke pados mein us ke saath muttasil (mili hue) hai.

Doosri: Masjid qabr ke ird gird hai lekin qabr us ki hudood ke andar nahi.

Teesri: Qabr Masjid ke andar hai.

Ab teeno ehtemalaat ko madd e nazar rakhte huwe mazkoorah daawa karna bilkul baatil theharta hai. Aur is par qiyaas ghair sahih qarar paata hai. Tafseel hasb e zail (following) hai:

------------------------------------------------------
[1]
Dekhen: Ahmad Al-Ghumari ki kitaab «إحياء المقبور من أدلة استحباب بناء المساجد علي القبور» page no (37-38) aur uske bhai Abdullah Al-Ghumari ki kitaab «إعلام الراكع و الساجد بمعنى اتخاذ القبور مساجد» page no (67) aur Ali Jum’ah ki kitaab Al-Mutashaddidoon (85-86).
 
Pehla ehtimal (imkaan):
Qabr masjid mein shaamil nahi balki us ke pados mein us ke saath muttasil (mili hue) hai.
Imam San’aani farmate hain:
Tehqeeqi baat yeh hai ke qabr par masjid tameer nahi hue kiunki woh jagah masjid tameer hone se pehle Nabi Sallallahu Alaihi Wasallam ke dafan hone se masjid se mustaqil ek alag jagah thehri thi lehaza yeh kehna durust nahi ke Aap ki qabr ko sajda-gaah ya but parasti ki jagah bana diya gaya hai.
Balki Allah ne aap ki dua qabool farmayi aur Aap Sallallahu Alaihi Wasallam ko aap ke ghar, jo Aap ki aur Hazrat Aisha Radhiallahu Anha ki milkiyat tha, mein dafan kiya gaya. Albatta yeh jagah masjid ke bahut qareeb thi. Jab Masjid ki tausee’ ki gayi to yeh dono ek doosre ke saath mazeed muttasil ho gaye (mil gaye) lekin is ka yeh matlab nahi ke qabr Masjid mein tabdeel ho gayi. [1]
Shayad Shaikh ul Islam Ibn e Taimiyah
ki murad bhi yahi hai farmate hain:
Nabi Sallallahu Alaihi Wasallam ki qabr Masjid e Nabwi ke pados mein hai. [2]
Yeh ehtimal (imkaan, shak) mazeed is tarah wazeh ho jata hai ke pehle Masjid hujre ke saath sirf gharbi (western) taraf se milti thi lekin tausee’ ke baad gharbi (western), junoobi (southern) aur shumali (northern) teeno atraaf se hujre ke saath muttasil ho gayi (mil gai).
Waleed ke zariye ki gai tausee’ mein Hazrat Aisha Radhiallahu Anha ke hujre ki junoobi (southern) janib (yani qible ki taraf) aur shumali (northern) janib (jo ke Hazrat Fatima Radhiallahu Anha ke hujre ki bhi shumali janib banti hai) maujood hujaraat ko gira kar masjid mein shaamil kar diya gaya, yun Hazrat Aisha Radhiallahu Anha ka hujra maghribi (western), junoobi (southern) aur shumali (northern) teeno atraaf se Masjid ke saath mil gaya.
Lehaza ab Masjid e Nabwi ki hadd Hazrat Aisha Radhiallahu Anha ke hujre ki maghribi (western) deewar tak hai aur us se peeche yani hujre ke mashriqi (eastern) taraf Masjid ka koi hissa nahi hai. [3]

Lekin yahan do ishkaal paida hote hain:
Pehla:

Ahl e ilm ki kitaabon mein yeh baat kasrat se milti hai ke Waleed ne hujra ko Masjid mein shaamil kar diya tha, jo ke upar paish ki gayi tehqeeq ke khilaaf hai.
Is ka yeh jawab diya jaa sakta hai ke: Ulama ki is se murad bazahir hujra ka Masjid mein shaamil nazar aana hai, haqeeqat mein nahi, kiunki Waleed ke zariye ki gai tausee’ ke baad hujra aise hi nazar aata tha jaise Masjid mein shaamil hai halaanki woh teen atraaf se masjid ke sath muttasil hai (mila huwa hai) na ke Masjid ke andar daakhil hai.
Mere ilm ke mutabiq kisi bhi mo’tabar aalim e deen ne hujra ko Masjid ya us ka juzz (hussa) qarar nahi diya, aur na hi yeh kaha hai ke hujra mein namaz (agar mumkin ho) padhne ka sawab bhi masjid mein namaz padhne ki tarah hai.
Lehaza hujre ki apni ek mustaqil aur alag haisiyat hai, aur ziyadah se ziyadah yeh kaha jaa sakta hai ke tausee’ ke baad woh Masjid e Nabwi ke mazeed qareeb ho gaya hai. Jaisa ki pehle guzar chuka hai.
Gaur o fikr karne waale ke liye yeh baat bilkul wazeh hai ke hujra e mubarakah haqeeqat mein Masjid mein shaamil nahi, aur Masjid ki tausee’ ka ehtimaam karne walon ne bhi usey alag rakhne ka ehtimaam kiya hai, warna woh chahte to masjid ki tausee’ ki maslehat ki gharz se us ko Masjid mein shamil kar sakte they jaisa ki deegar ummhaat ul momineen ke hujron ko gira kar masjid mein shaamil karna pada halaanki ahl e ilm aur aam logon ki shadeed (sakht) khuwahish thi ke unhein baaqi rakha jaye [4] isi tarah Hazrat Aisha Radhiallahu Anha ke hujre ko bhi shaamil karna mumkin tha, kiunki us taraf tausee’ (extension) ke raste mein koi cheez rukawat nahi thi, siwaye ek makhsoos jagah ke jo namaz e janaza ki adaigi ke liye tayyar kiya gaya tha. [5]
Isi tarah 12 sadiyan guzar gayin, masjid ki musalsal tausee’aat (extensions, enlargement) hoti rahi, aur har baar mashriqi (eastern), janib tausee’ karne se zaroorat ke bawjood, bacha gaya, taaki hujra ki apni ek alag aur masjid se mustaqil haisyat baqi rahe.
Is baat ki mazeed taeed Allama Samhoodi ke us qaul se bhi hoti hai jo unhon ne Maqsoorah Darabazain ke Riyaz ul Jannah ka kuch hissa gher lene par aitraaz karte huwe farmaya hai:
Is jagah ko [6] ab aam log aur masjid ke baare mein maloomat na rakhne waale log, masjid ki bajaye hujre ka hissa samajhte hain, aur is par ghair masjid ke ahkaam laagu karte hain. [7]
Samhoodi
ki yeh baat bilkul wazeh hai ke hujra Masjid ka hissa nahi hai.

Doosra ishkaal:
Chabutre ki jaali aur Masjid ki mashriqi (eastern) deewar mein aaj bhi khaali jagah maujood hai balki us mein namaz bhi ada ki jaati hai, is se yeh maloom hota hai ke hujra Masjid ke androoni hisse mein hai.

Jawab:
Hujra [8] aur Masjid ki mashriqi (eastern) deewar mein maujood namaz ke liye khaali jagah pehle nahi thi, balki yeh Sultan Abdul Majeed ki tausee’, jo ki 1277 hijri mein mukammal hue, mein wujood mein aayi hai.
Goya is ki umr sirf taqreeban dedh sadi (half century) hai, jabki us se pehle waali 12 sadiyon mein is ka koi wujood nahi tha.
Chunancha Barzanji, jinhon ne Sultan Abdul Majeed ki tausee’ ka zamana paaya hai, kehte hain ke 886 hijri mein masjid ki mashriqi (eastern) deewar ko sawa do haath bahar ki taraf barha diya gaya tha, aur hamare zamane mein hone wali tausee’ mein us deewar ko Bilaat [9] mein 5 haath badhaaya gaya hai, mashriqi (eastern) janib yahin tak tausee’ rok di gayi. [10]
Samhoodi
ne bhi Qaitbay ke daur e saltanat 886 hijri mein hone wali tausee’, unhon ne yeh zamana paaya hai, ke baare mein yahi zikr kiya hai ke mashriqi (eastern) janib dedh haath deewar ko majbooran barhana pada, taaki hujra e mubarakah par masjid ki balayi janib tameer kiye jaane waale gumbad ke sutunon ke liye jagah ban sake. [11]
Samhoodi likhte hain:

Masjid ki mashriqi (eastern) deewar aur gumbad ke kuch sutunon ke darmiyan tangi ki wajah se, mashriqi (eastern) deewar ko Bilaat ki taraf dedh haath bahar nikaal diya gaya, aur Baab e Jibraeel tak us ko dobarah tameer kiya gaya, jabki Baab e Jibraeel ko us ki jagah se nahi hataya gaya. (Hashiya [12])
Samhoodi ke bayan ke mutabiq dedh haath ki yeh tausee’ majboori ki wajah se thi, na ke us ko yahan ibadat ke liye jagah banane ke liye wus’at di gayi, kiunki agar aisa maamla hota to mazeed tausee’ (extension) ki jaati, ya kam se kam Baab e Jibraeel ko hi us ki asal jagah se hata diya jaata taaki woh deewar ke barabar ho jaye.

Khulasa e Kalaam:
Hujre aur mashriqi (eastern) deewar ke darmiyan jis jagah ab namaz padhi jaane lagi hai, yeh Sultan Abdul Majeed ke daur mein wujood mein aayi, is se pehle sadiyon par muheet zamane mein musalman is taraf tausee’ se bachte rahe, taaki hujre ki masjid se alag aur mustaqil haisiyat wazeh rahe.
Balki yun kaha jaa sakta hai ke is taraf tausee’ kar ke is jagah ko wujood mein lana, musalmanon ke amli ijma ke khilaaf hai, lehaza shar’ee aitbaar se is ki koi haisiyat nahi, aur na hi yeh masjid ka hissa hai.
Ghalib gumaan yeh hai ke is jagah ko banane ka maqsad bidaat o khurafaat ko anjaam dena tha, chunancha ek Misri mulazim Mohammad Basha Sadiq ne is soorat e haal ko bayan kiya hai ke kis tarah yahan se ziyarat karte huwe ghair shar’ee umoor anjaam diye jaate they, masalan (for example): Is hisse mein aa kar ek khaas jagah par khade hona, phir dua maangna, hujra ki is janib wali khidki ko «شباک مہبط وحی» naam dena, phir us ke baad kuch qadam ke faasle par “Maqam e Fatimat uz Zohra” samjhna, phir junoob (south) ki janib qibla ki taraf barhna waghera.
In baton se maloom hota hai ke is jagah ki bunyaad hi ek ghair shar’ee cheez ke liye rakhi gayi hai, jo ke 12 sadiyon se musalmanon ke ijma ke khilaaf hai, mazeed is jagah ba-jamaat namaz ada karna bhi mahalle nazar (problematic) hai kiunki safon ka tasalsul baaqi nahi rehta, aisi soorat e haal mein is jagah ko shar’ee aitbaar se koi haisiyat na dena, aur kharij e Masjid (Masjid se kharij) samjhna [13], yeh ek wajeeh (khoobsurat) qaul hai. Wallahu A'alm.

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[1] Dekhen Allama San’aani ki kitaab «العدة على إحكام الأحكام» Jild No: 3 Page No: 261

[2] Al-Ikhna’iyyah «الإخنائية» Page No: 499

[3] Ziyadah se Ziyadah yeh kaha jaa sakta hai ke masjid ki sharqi (eastern) deewar jo ke hujre ka ihaata karne (gherne) wali khumaasi (5 kono waali) deewar ke baad hai, woh sirf masjid ki chat ko sahara dene ke liye hai. Aur is se hamari bayan ki hue taqreer par koi ishkaal lazim nahi aata.

[4] Chunancha Madinah ke Fuqaha e Asharah, aur ashaab e jaah ne is baat ki sakht mukhalifat ki, Umar bin Abdul Aziz ne soorat e haal us waqt ke khaleefa Waleed ko likh bheji, lekin woh hujaraat ko shaheed karne par jama raha, aur logon ki aah o buka (rone aur chillane) ke haulnaak manzar mein yeh waqiya ronuma ho gaya. Dekhen: Al-Bidayah Wan-Nihayah (12/413-414). Wafa Al-Wafa (2/517)
[5] Ad-Duratus-Samina (178)
[6] Is se murad Riyaz ul Jannah ka woh hissa hai jo is Maqsoorah ke andar aa gaya, yani bahar wali jaali aur 5 kono waali deewar ki darmiyani jagah.

[7] Wafa Al-Wafa (2/615)
[8] Is tarah ki ibarat mein hujre se murad jaali se le kar androoni tamam jagah hai, jo ke Hazrat Aisha Radhiallahu Anha ke hujre aur Hazrat Fatima Radhiallahu Anha ke hujre aur un ke ird gird hisse ko shaamil hai. Dekhen: Wafa Al-Wafa (2/612)
[9] Yeh masjid ki mashriqi (eastern) deewar se muttasil (mili hue), qabr ke barabar mein janaza rakhne ki jagah hai. Dekhen: Ad-Duratus-Samina (178)
[10] Nuzhat Un-Nazireen (29-30 ), (14-21), Ali bin Musa ne kitaab Wasf ul Madinah (63) mein bhi taqreeban yahi zikr kiya hai, Albatta page no: 58 par unhon ne tausee’ ki miqdaar 4 ziraa e amal batlayi hai.
[11] Dekhen: Wafa Al-Wafa (2/610). Is se pehle Sultan Qalawun ne bhi 678 hijri mein qabr e mubarak par ek gumbad banaya tha, jo hujra ke upar aur masjid ke andar tha, neeche se murabba’ (square) shakl, jabki upar se taqreeban golaayi (circul ki shakl mein) mein tha, baad mein Qaitbay ke daur tak is ki islaah o tajdeed ka kaam hota raha, ab yeh gumbad hujra ke parde mein chupa huwa hone ki wajah se nazar nahi aata. Samhoodi ke bayan mein jis gumbad ka zikr hai woh bada gumbad hai jo bilkul wazeh taur par masjid ke balaayi janib nazar aata hai, is ko Sultan Qaitbay ne 886 hijri mein banaya, phir 892 hijri mein, phir usmani khalifa Mahmood bin Abdul Majeed Khan ke daur e saltanat mein 1233 hijri mein is ki dobara taamer hue, aur baad mein inhin ke daur mein 1253 hijri mein is par sabz rang (green colour) kar diya gaya, jabki is se pehle yeh nelgon (blue colour ka) tha, Dekhen: Nuzhat Un-Nazireen (76-77), Behr e soorat (however) bohat ajeeb aur afsosnaak baat hai ke jis muqaddas hasti ne qabron par imaratein banane se mana farmaya, un ki qabr par baad walon ne do gumbad bana diye. Allah hamare haal par reham farmaye.

[12] Pichla Reference. Lekin baad mein yani Sultan Abdul Majeed ki tausee’ mein deewar ke saath saath Baab e Jibraeel ko bhi mashriqi (eastern) janib peeche hataya gaya, warna is se pehle yeh masjid ke andar hujre ke taqreeban barabar tha, Baab e Jibraeel aur us ke saath hi shumal (north) ki janib Baab un Nisa ke darmiyan muwazna (compare) karne se bhi yeh baat wazeh hoti hai ke dono pehle ki tarah ek zaviya (angle) mein nahi hain.

[13] At-Tamheed Li-Sharh e Kitaab At-Tauheed (262).
 
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Doosra ehtimal (imkaan):
Qabr Masjid ke andar daakhil nahi ki gayi, albatta tausee’ ki wajah se masjid qabr ke charon atraaf tak phail gayi hai.
Agar yeh baat bhi maan li jaaye to is ka yeh matlab nahi ke Nabi e Akram Sallallahu Alaihi Wasallam aur Aap ke dono yaaron ki qabren masjid ka hissa ban gayi hain, kiunki na to Masjid ki imarat un qabron par banayi gayi, aur na hi qabren Masjid ki zameen mein muntaqil huin [1], balki Aisha Radhiallahu Anha ka hujra masjid se bilkul alag hai, dono ke darmiyan ek se ziyada deewarein aur rakawatein hain, albatta tausee’ ki wajah se masjid hujre ke charon taraf phail gayi, goya asal mein koi tabdeeli aayi hi nahi, Masjid aur hujra dono apni alag alag haisiyat se baqi hain. Qabr e mubarak bazahir Masjid mein nazar aati hai, lekin haqeeqat mein bilkul alag hai jaisa ke tausee’ se pehle thi.
Is ki misaal yun ho sakti hai ke Zaid aur Umar dono ki zameen saath saath thi, phir Zaid ne Umar ke ird gird ki saari zameen khareed li, darmiyan mein Umar ki zameen baqi hai, aisi soorat e haal mein dekhne waale ko yeh ghalatfehmi ho sakti hai ke shayad Umar aur Zaid ki zameen ek hi hai, jabki haqeeqat mein aisa nahi.
Bilkul yahi maamla Nabi Sallallahu Alaihi Wasallam ke hujre aur Masjid e Nabwi ka hai.
Shaikh Abdul Aziz bin Baaz Rahimahullah farmate hain:
Kuch jaahilon ka is baat se daleel lena ke Nabi Sallallahu Alaihi Wasallam aur Aap ke yaaron ki qabren masjid mein hain, bilkul ghalat hai, kiunki Nabi Sallallahu Alaihi Wasallam apne ghar mein dafan huwe na ke masjid mein, phir Aap ke dono Sahabi Abu Bakr o Umar Radhiallahu Anhuma bhi Aap ke saath usi jagah.
Jab Waleed bin Abdul Malik bin Marwan ne masjid ki tausee’ ki to Aap Sallallahu Alaihi Wasallam ke ghar ko masjid mein daakhil kar diya, yeh us ki ghalati thi, zaroori tha ke woh aisa na karta taaki jaahilon ke liye koi daleel na rehti, ahl e ilm ne bhi us ke is kaam ka inkaar kiya hai, is baat mein us ki pairwi jaaiz nahi, aur na hi khayaal karna chahiye ke shayed yeh qabron par imaratein banane ya un ko sajda-gaah banane ke jaise hai, kiunki yeh to ek mustaqil ghar tha jo baad mein tausee’ ki gharz (maqsad) se masjid ke andar aa gaya, jaisa ki kisi masjid ke saamne bilkul alag thalag qabrastan ho to us ko masjid ka hissa nahi samjha jayega, isi tarah qabar e nabwi bhi deewar waghera ke saath bilkul alag haisiyat rakhti hai. [2]

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[1] Majmoo’ Fatawa wa Maqalat o Mutanawwi’ah (13/242)
[2] Majmoo’ Fatawa wa Maqalat o Mutanawwi’ah (10/306). Mazeed Dekhen: Fatawa Al-Lajnah Ad-Daimah Lil-Ifta (1/420 ) aur Majmoo’ wa Fatawa wa Rasail Ash-Shaikh Ibn e Uthaimeen (2/233)
 
Teesra ehtimal (imkaan):
Qabr Masjid ke andar daakhil hai.
Agar ba-farz e mahaal yeh maan liya jaaye ke haqeeqat mein qabr Masjid ka hissa ban chuki hai, jaisa ki qabr paraston ki mansha hai to phir bhi yahan se qabron ko sajda-gaah banane ki daleel nahi nikal sakti, kiunki ibtidayi taur par na to qabr par Masjid bani thi aur na hi tadfeen ka amal masjid mein huwa.
Ab is khaas iztirari haalat ko misaal bana kar deegar jaghon par yeh kaam nahi kiya jaa sakta, mazeed wazahat paish e khidmat hai:
Pehli baat:
Yeh baat tai hai ke na to Masjid qabr par banayi gai aur na qabr Masjid ke ihaate mein khodi gayi, in do baaton ki ghair maujoodgi ki bina par kisi aur masjid ko is par qiyaas nahi kiya jaa sakta, kiunki is ke alawah jitni Masjidein hain un mein dono mein se ek baat zaroor hoti hai ya to masjid qabr par bani hue hoti hai yani Masjid ki bunyaad hi qabr ki wajah se amal mein aati hai ya phir tadfeen pehle se maujood masjid mein hoti hai yani wahan qabr hi masjid ki wajah se banayi jaati hai.
Masjid e Nabwi mein yeh dono baatein nahi hain kiunki Masjid qabr se pehle hi maujood thi, dar-asl qabr masjid se bahar ek mustaqil hujra yani Aisha Radhiallahu Anha ke hujre mein Aap ki wafaat ki jagah par banayi gayi lekin baad mein Allah ka karna aisa huwa ke masjid ki tausee’ ki khatir qabr ko us mein shaamil karna pada.
Agar koi kahe: Is ka matlab hai agar aaj bhi masjid ke padosi hujre mein koi qabr ho, to Masjid ki tausee’ (extension) ke waqt us qabr ko us mein shaamil kar liya jaaye to is ka hukm bhi Masjid e Nabwi aur Nabi Sallallahu Alaihi Wasallam ke hujre wala hoga?
To hum kahenge ke pehle to gharon mein qabren banana waise hi na-jaaiz hai, Nabi Sallallahu Alaihi Wasallam ka ghar mein dafan hona yeh tauqeefi maamla hai, yeh aap ki khususiyat hai [2] is ke alawah baqi tamam log qabrastan mein hi dafan kiye jayenge jaisa ki Nabi Sallallahu Alaihi Wasallam ke zamaane se le kar ab tak ka musalmanon ka tareeqa raha hai.

Doosri baat:
(A)
Masjid e Nabwi aur Nabi Sallallahu Alaihi Wasallam ke hujre par deegar Masjidon aur Qabrastaanon ko qiyaas na karne ki ek aur daleel yeh hai ke Masjid e Nabwi mein qabr ki shumuliyat (shamil karna) majbooron (taba'an) hue hai na ke irade se [3], aur ahkaam ka daaro o madaar niyat aur irade par hai. Yani doosri kisi bhi jagah Masjid mein qabr ya qabr par Masjid tabarruk (barkat) aur ibadat ke irade se banayi jaati hai bar-khilaaf Masjid e Nabwi ke, wahan aisi koi gharz o ghayat nahi thi, sirf hujra ko tausee’ mein shaamil kiya gaya aur qabr chunke us mein maujood thi isliye woh bhi saath hi shaamil ho gayi, ek baat.
(B) Hujra ko shamil karne ka maqsad masjid ki tausee’ thi na ke qabr ka Masjid mein daakhil karna. [4]
(C)
Khud Aisha Radhiallahu Anha ka hujra bhi deegar ummhaat ul momineen ke hujron ki wajah se tausee’ ka hissa bana warna bazat e khud woh bhi maqsood nahi tha. [5]
Jab saabit huwa ke Nabi Sallallahu Alaihi Wasallam ka hujra aur qabr e Nabwi ki Masjid mein shumuliyat majaboori ki wajah se hue na ke kisi khaas maqsad ke tehat to phir is se koi khaas daleel nahi li jaa sakti. Phir jo iztiraar ki kaifiyat Masjid e Nabwi aur Nabi Sallallahu Alaihi Wasallam ke hujre ke hawaale se hai qabr-paraston ki qabron wali Masjidon mein aisa maamla kahan paaya jaata hai?
Isliye yahan se un ka istedlaal bilkul ghalat hai.

Teesri baat:
Masjid e Nabwi ki apni ek shar’ee haisiyat o fazeelat hai ke is mein namazon ka kayi guna ziyadah sawab milta hai, us ki taraf safar kar ke aana bhi ajr o sawab ka baa'is hai, yahan Riyaz ul Jannah hai, is ke alawah deegar fazail o khususiyaat ki wajah se is ka hukm doosri Masjidon se bilkul alag hai, kiunki doosri Masjidein jin mein qabren hon, un mein to sahih qaul ke mutabiq namaz padhna bhi na-jaaiz hai. [6] Balki agar Masjid baad mein bani hue ho to usay girana zaroori hai aur agar qabr baad mein bani ho to usay ukhaad kar mayyat ko kisi aur jagah muntaqil karna wajib hai, jabki Masjid e Nabwi mein yeh dono kaam nahi ho sakte kiunki na to qabr e mubarak ukhaadi jaa sakti hai aur na hi masjid ko us ki us khaas jagah se kisi aur jagah muntaqil kiya jaa sakta hai. Phir jab kisi namazi ke bas ki baat nahi ke yahan koi kami beshi kar sake to yahan namaz ko mamnoo’ qarar de kar logon ko masjid ke fazail se mahroom nahi kiya jaa sakta.
Jabki deegar Masjidon mein aisa koi masla nahi isliye unhein is ke saath nahi milaya jaa sakta.

Chauthi baat:
Masjid e Nabwi ki khususiyat ki ek daleel ijma e qat’ee hai ke yahan par namaz ada karna mashroo’ hai, jabki deegar masjidein jin mein qabren hain un ke liye asal hukm baqi hai ke aisi jaghon par namaz padhna haraam hai. Goya Masjid e Nabwi ke istisna (exception) ki daleel ijma hai, jo ki ek mo’tabar daleel hai.

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[2]
Jab Nabi Sallallahu Alaihi Wasallam ki tadfeen hujra mein hue to shar’ee taur par aas paas wali jagah bhi tadfeen ke layeq ho gayi, kiunki qaida hai ke “یثبت تبعا ما لا یثبت استقلالا” Sahaba e Kiraam Radhiallahu Anhum ka bhi yahi feham hai lehaza Shaikhain (Hazrat Abu Bakr Aur Hazrat Umar) Radhiallahu Anhuma ko bhi Nabi Sallallahu Alaihi Wasallam ke paas mein dafan kiya gaya.

[3] Dekhen: «البیان لأخطاء بعض الکتاب» Page No (247)
[4] Dekhen: Majmoo’ Al-Fatawa (27/323,325) aur Ad-Durar As-Saniyyah (5/140)
[5] Dekhen: Majmoo’ Al-Fatawa (27/424)
[6] Is masle ki tafseel ke liye dekhen Sheikh ul Islam Ibn e Taimiyah ki sharah Al-Umdah (2/458-463)

 
Khulasa e kalaam yeh huwa ke na to Masjid e Nabwi qabr par banayi gayi aur na hi Nabi Sallallahu Alaihi Wasallam ki qabr masjid mein banayi gayi lehaza qabr-paraston ka yahan se istedlaal karna bilkul ghalat hai.
Pichle dalail se hat kar mazeed do wujoohat par gaur o fikr karne se yeh baat bilkul wazeh ho jati hai:
Pehli: Agar Masjid mein tadfeen Allah aur us ke Rasool Sallallahu Alaihi Wasallam ke haan mehboob fe’l (kaam) hota to Nabi Sallallahu Alaihi Wasallam wasiyyat kar ke jaate ke maut ke baad meri qabr ya hujra ko masjid mein shaamil kar diya jaaye. Ya phir jab Aap ko mehsoos huwa ke Aap ka waqt qareeb hai to Aap hukm de dete ke meri timardari masjid mein ki jaye taaki jab aap wafaat paate to wahin dafan ho jaate, lekin Nabi Sallallahu Alaihi Wasallam ne aisa kuch nahi kiya balki is ke bar-aks (opposite) aap maraz ul maut (illness of death) mein qabron ko sajda-gaah banane se darate rahe, kya is se wazeh bhi koi daleel ho sakti hai?
Phir yeh bhi kaha jaa sakta hai ke agar Masjidon mein tadfeen (dafan karna) koi pasandeeda kaam hota to Nabi Sallallahu Alaihi Wasallam ne apne bete Ibrahim, ya biwi Khadija, ya chacha Hamza ya deegar Sahaba e Kiraam Radhiallahu Anhum ko kiun na dafan kiya?
Kya koi Makkah Madinah ya deegar ilaqon mein aisi masajid dikha sakta hai jahan Nabi Sallallahu Alaihi Wasallam faut hone waale logon ko dafan karte rahe hon?
Nabi Sallallahu Alaihi Wasallam ki amli sunnat yeh hai ke Aap faut hone waale logon ko qabrastan mein dafan kiya karte they na ke Masjidon mein, is ki daleel bahut saari Ahadees hain, jabki is ke bar-khilaf kuch bhi saabit nahi.
Qabar-paraston ko kya ho gaya hai ke Nabi Sallallahu Alaihi Wasallam ka fe’l (kaam, amal) jo shar’ee hujjat hai, chor kar aise af’aal (kaamon) ka sahara le rahe hain jo hujjat nahi ban sakte, balki woh Nabi Sallallahu Alaihi Wasallam ki wafaat ke 80 saal baad wujood mein aaye?

Doosri: Agar Nabi Sallallahu Alaihi Wasallam ki qabr ko masjid mein shaamil karna Allah aur us ke Rasool Sallallahu Alaihi Wasallam ka pasandeeda amal hota to Sahaba e Kiraam jo neki aur bhalayi ko baad walon se kayi darja behtar jante hain is kaam mein takheer na karte. Lekin Hazrat Abu Bakr Siddiq Radhiallahu Anhu ki khilafat mein bhi yeh kaam na huwa, Hazrat Umar aur Usmaan Radhiallahu Anhuma ke daur mein tausee’ ke waqt bhi zaroorat ke bawjood bhi Nabi Sallallahu Alaihi Wasallam ke hujre ko nahi touch kiya gaya, balki Hazrat Umar Radhiallahu Anhu ne tamam ummhaat ul momineen ke hujron ke baare mein farmaya tha ke un ko kuch nahi kaha jaa sakta. [1] Hazrat Ali Radhiallahu Anhu ke daur e khilafat mein bhi yeh maamla isi tarah raha; yahi Khulafa e Rashideen hain, ummat ko jin ke tareeqe ki pairwi ka hukm diya gaya hai.
Is ke baad Faqeeh aur Saleh khalifa Mu’awiya Radhiallahu Anhu ka zamana bhi aise hi guzra, Sahaba mein in khulafa ke paas deen ki fuqahat (samajh) bhi thi, quwwat e naafizah (nafiz karne ki taqat) bhi thi, amanat o dayanat se bhi muttsif they (yani amanat o dayanat ki sifaat bhi inke andar thi), un ke daur mein Nabi Sallallahu Alaihi Wasallam ki qabr aur Aisha Radhiallahu Anha ka hujra apni haalat par barqarar raha, agar qabr ko ya hujra ko masjid ke saath milana durust hota to yeh zaroor is neik kaam mein sabqat karte.
Baad mein jab Waleed ki tausee’ shuru hue to Madinah mein koi bhi Sahabi nahi tha, goya Sahaba e Kiraam Waleed ke is fe’l (amal) se bilkul bari hain, is se hat kar kuch bhi saabit nahi. Kiunki Waleed ki tausee’ 91 hijri mein shuru ho kar 3 saal tak jaari rahi [2], is dauran Sahaba mein se koi bhi Madinah mein nahi tha.

Shaikh ul Islam Ibn e Taimiyah Rahimahullah farmate hain:
Sahaba ke ehad (zamaane) mein hujra Masjid se bahar tha, Waleed bin Abdul Malik ki khilafat mein is ko Masjid mein shaamil kiya gaya, jab Abadilah yani Ibn e Umar, Ibn e Abbas, Ibn e Zubair, Ibn e Amr (Radhiallahu Anhum) balki Madinah mein maujood tamam Sahaba e Kiraam wafaat paa chuke they, kiunki Madinah mein sab se aakhir mein Jabir bin Abdullah Radhiallahu Anhu ne taqreeban 70 hijri mein wafaat payi, jabki Masjid ki tausee’ ka waqiya taqreeban 80 hijri mein paish aaya. [3]
Ek jagah farmate hain: Kaha jaata hai ke Madinah mein sab se aakhiri Sahabi Jabir bin Abdullah Radhiallahu Anhu bache, un ki wafaat Madinah mein hi 78 hijri mein hujra ko dakhil karne waale waqiye se 10 saal pehle ho chuki thi. [4]

Ibn e Abdul Hadi likhte hain:

Khulafa e Rashideen aur Sahaba ke zamaane mein hujra masjid se bahar hi tha, darmiyan mein sirf ek deewar thi,
phir baad mein Waleed bin Abdul Malik ke daur e khilafat mein hujre ko Masjid mein daakhil kar diya gaya, jabki Madinah mein maujood tamam Sahaba wafaat paa chuke they, sab se aakhir mein Jabir bin Abdullah Radhiallahu Anhu faut huwe, Aap ki wafaat Abdul Malik ki khilafat mein 78 hijri mein ho gayi thi, Waleed 86 hijri mein khalifa bana aur us ki wafaat 96 hijri mein hue, Masjid ki tameer aur hujra ki shumuliyat ka waqiya usi dauran paish aaya. [5]
Sahaba e Kiraam ne is tausee’ ka mushahda nahi kiya, is ko is baat se bhi taqwiyat milti hai ke un se is silsile mein kuch bhi manqool nahi na iqraar na inkaar, kuch Tabi’een ne is silsile mein bola hai, [6] agar Sahaba e Kiraam ke ilm mein yeh baat hoti to woh is ahem masle mein guftugu farmate aur zaroor yeh baat un se naqal ki jaati.

Khulasa e kalaam yeh hai ke is baat ki koi qabil e hujjat daleel nahi mil saki ke Sahaba e Kiraam mein se kisi ko bhi is tabdeeli ke baare mein ilm tha, agar kisi ka yeh daawa hai to daleel paish karna us ki zimmedaari hai. [7]

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[1]
At-Tabqaat ul Kubra Li-Ibn e Saad (4/21).
[2] Ad-Duratus-Samina (176) Wafa Al-Wafa (5/522-524). Wafa Al-Wafa ke mu’allif (author) ne likha hai ke tausee’ ki ibtida 88 hijri ko, aur khatm 91 hijri ko hue.
[3] Majmoo’ Al-Fatawa (27/399).
[4] Pichla Reference (27/324).
[5] As-Sarim Al-Manki (151).
[6] Majmoo’ Al-Fatawa (27/420).
[7] Tehzeer As-Sajid (60).
 
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.
 
Harf e Akheer
Yeh kuch guzarishaat thin jo Allah Sub-hanahu Wa Taala ki taufeeq se is kamzor shubhe ke jawab mein paish ki gayin, pichli behas se yeh baat bilkul wazeh ho chuki hai ke qabr-paraston ka Nabi Sallallahu Alaihi Wasallam ki qabr se “qabron ko sajda-gaah” banane ke jawaaz par istedlaal karna durust nahi, chahe Nabi Sallallahu Alaihi Wasallam ki qabr ko Masjid e Nabwi mein shaamil maana jaye ya us se bahar, haqeeqat yeh hai ke qabr-paraston ne bilkul wazeh dalail ko chor kar shub-hat ka raasta ikhtiyar kiya hai, yeh baat insaaf ke taqazoon ke bilkul khilaaf hai.
Main yeh samjhta hun ke is pecheedgi (complication) ko khatm (ya kam) karne ke liye aisa karna chahiye ke hujra ke shumal mashriqi (northeast) aur junoob mashriqi (southeast) janib se 2 deewarein khench kar Masjid ki mashriqi (eastern) deewar ke saath mila dene chahiye, taaki hujra ki mashriqi (eastern) deewar aur Masjid ki mashriqi (eastern) deewar ka darmiyani hissa band ho jaaye, is tarah hujra mukammal taur par masjid se alag ho jayega, aur ziyadah se ziyadah yeh hoga ke masjid 3 atraaf (sides, directions) se hujra ke saath mili hue hai, lekin hujra Masjid mein daakhil hai yeh baat khatm ho jayegi, is tarah mukhalifeen ki talbees (yani woh jo confusion paida karte hain un) ka koi raasta nahi rahega, aur na-samajh log shub-hat se bach sakenge.
Baqi Allah Taala behtar janta hai, tamam mamlaat us ke haath mein hain, usi ki zimmedaari hai ke parcham o lashkar e tauheed ko bulandiyon se nawaaze, aur shirk ki jhandiyon aur ahl e shirk ko neest o nabood (tabaah o barbaad) kare, be-shak woh sunne waala hai, qareeb hai.
وصلی الله علی عبده و رسوله نبینا محمد و علی آله و صحبه أجمعین​
 
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