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Taqleed Par Di Jaane Wali Doctor Aur Engineer Ki Misaal Ki Haqeeqat

Umar Asari

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#1
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Taqleed Par Di Jaaney Wali Doctor Aur Engineer Ki Misaal Ki Haqeeqat

Tehreer: Shaikh Maqbool Ahmad Salafi Hafizahullah

Romanised By: Umar Asari

Aam taur se Taqleed karney waley yeh kehtey hain ki “dunya ke har ilm mein jisko jitna ilm jota hai utna wo Mujtahid hota hai aur jitna nahi hota us miqdaar mein woh doosrey ki pairwi karta hai. Engineer Doctor ki pairwi karta hai aur Doctor Scientist ki. Isi tarah M.B.B.S doctor well educated research ki ability rakhney waley Doctor ki medicine par Tehqeeq mein pairwi karta hai aur mareez ke liye medicine ki ta’een mein Mujtahid hota hai. ilm e Deen mein bhi aisey hi hai.”

Doctor aur Engineer wali duniya ki misaal badi pyaari maloom hoti hai, merey khayaal se Taqleed karney waley aam taur se yahi misaal pesh kartey hain aur taqleed ki khush fehmi mein mubtala hain halaanki Shariyat ke aitbaar se wazeh dalail ke muqabley mein is qism ki misaal dena aur qayaas karna durust nahi hai.

Deen e Islam mein Sahih Hadees ki roshni mein har musalman ke liye ilm ka hasil karna farz hai, yeh hadees hamein wazeh taur par batlaati hai ke kisi bhi adna (inferior) ya aala (superior), Alim ya jaahil chahey koi bhi ho, kisi ko kisi mutayyan (khaas) shakhs ki Taqleed nahi karni hai balkay barah e raast Shariat ka ilm haasil karna hai. ilm hasil karney ke kai tareeqay ho saktay hain yeh alag bahes hai. Isi wajah se Quran ne har jagaah Allah aur us ke Rasool Sallallahu Alaihi Wasallam ki ita’at o ittebaa’ ka hukm diya hai. Jo log nahi jantay unhein jan-ney walon se poochney ka hukm diya hai na ki unki Taqleed ka. Isi tarah Quran mein Ahl e Kitaab ke mutalliq aaya hai ki unhon ne apney ulama ko Rab bana liya. Yeh Rab banana is wajah se hai ke woh log apney Alim se baghair Daleel poochey halal o haram maan letay they. Goya hamein Ahl e Kitaab ki tarah apney kisi bhi Alim ki baat baghair daleel jaaney nahi maan-ni chahiye. Daleel ke sath kisi Alim ki baat qabool karni chahiye isi ka naam talab e ilm hai jis ka har Muslman ko hukm howa hai. Isay Taqleed nahi ittebaa’ aur ita’at kaha jata hai.

Jaisa ki upar Doctor ki misaal ke zariye jo ilm nahi rakhta usko Alim ki Taqleed karna saabit kiya gaya hai. Uspar sawal yeh hota hai ke deen mein aik jaahil aadmi kitney Alim ki Taqleed kar sakta hai, ilm e Nahu (Nahu means Syntax) ke liye Nahwi (Syntactic), ilm e Tafseer ke liye Mufassir, ilm e Hadees ke liye Muhaddis, ilm e Fiqah ke liye Faqeeh aur Mujtahid waghera kis kis ki Taqleed karey? Is sawal se yeh Shoosha nikalta hai ke Taqleed mein sirf aik Imam ki taqleed par majaboor kiya jata hai, is ka matlab yeh howa ke haq sirf aik Imam mein hi qaid hai to lazmi taur par dosray Imamon ki Taqleed se rokna hoga jabkay yahan to chaaro Imamon ko barhaq kaha jata hai. To is sawal ka jawab baqi reh jata hai ke deen mein aik hi Imam ki taqleed karey ya kai ulama ki?

Agar aik hi Imam ki Taqleed karni hai to Doctor aur Engineer ki misaal dena bekaar hai kiyunki mareez maslak dekh kar kisi Doctor se ilaaj nahi karata balki agar aik Doctor se shifa nahi mili to doosrey Doctor ke paas jata hai aur jahan jahan shifa ki ummeed hoti hai wahan wahan se ilaaj karata hai jabkay yahan to Imam se khata bhi hue ho har halat mein Taqleed usi aik imam ki karni hai.

Doosri baat yeh ke agar imam ki hi taqleed karni hai, un ki Fiqah ka ilm haasil karna hai to aik jaahil ke liye bajaye is ke ki woh makhsoos aur mutayyan Imam ki makhsoos Fiqah ka ilm ley aur Fiqah ke lakhoon (lakhs) masail yaad karey, usay Shariyat ka ilm lena chahiye jis ka Shariat se hukm mila hai.

Teesri baat yeh ke aik mutayyan (khas) Imam ki Taqleed se baaqi ke teen Imamon ke alawah hazaron, lakhoon ulama ke ilm o hikmat, Fiqah wa baseerat, fehm o tadabbur, Ma’rifat o Ijtehaad se be-nayazi hai aur Allah Taala jab jisay chahta hai deen ki samajh ataa kar deta hai. Aisa nahi hai ke Nabi Sallallahu Alaihi Wasallam ke baad sirf aik hi Imam ne deen ko mukammal taur par samjha ho aur baqi ne kuch samjha hi nahi. Jis masley mein jisko Allah chahta hai uski rahnumai kar deyta hai. Ho sakta hai kisi masley mein Imam Abu Hanifa Rahimahullah sahih hon aur baqi teen Imam galati par, kisi masley mein Imam Abu Hanifa Rahimahullah galati par hon aur baqi Imam sahih par.

In baton ke pas manzar (background) mein yeh baat samajh mein aati hai ke hamein sirf aur sirf Quran o Hadees ki ittebaa’ karni hai, yeh ittebaa’ jahan aik Alim ke liye hai wahein aik jaahil ke liye bhi hai. Aur deen mein taqleed ka kahin naam o nishan nahi hai, mujhe to yeh aik shazish lagti hai jis se musalmanoon ka ittehaad khatm kiya gaya hai.

Jo bhi Alim e Deen, Faqeeh o Muhaddis aur Buzurgaan e Deen guzrey hain aur Qayamat tak aatey rahengey, un ka ehteram apni jagah par hai, kisi ki shaan mein burey aur nazeba kalimaat kehna main unki tauheen aur gustaakhi samjhta hun lekin jahan tak un ki baat maan-ney aur na maan-ney ka sawal hai to is masley mein Quran o Hadees se yeh saabit hota hai ke Quran o Hadees ke wazeh dalail hotay huwe us ke khilaaf hargiz kisi ki baat qabool nahi ki jayegi chahey woh kitney badey Alim kiyun na hon aur jis masley mein Quran o Hadees mein wazeh daleel nahi hai wahan Sahaba e Kiraam, Tabi’een e Izaam aur Tab’a Tabi’een ki taraf rujoo kiya jaayega aur jin ki baat dalail ki roshni mein qawi (mazboot) hogi unki baat qabool ki jayegi. Is se na sirf aik Alim ki balki Tamam ulama ki shaan bhi qayem rehti hai aur Quran o Hadees ki ittebaa’ bhi hoti hai.
 

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