طالب علم اور تقلید | علمی مہارت کا حصول | شیخ سیف اللہ ثناء اللہ

[0:09]Alhamdulillahirabbil alamin wa salatu wassalamu ala nabiil amin amma ba'd. Allahumma inni auzubika min laa yanfa wa min laa yakha wa min laa tadma wa min nafsin laa tashba. Allahumma inni auzubika min fitnatil qawl kama auzubika min fitnatil amal wa minatakallufi laa ahsan wa minanjb bima ahsan. Wa auzubillah minasala wal hazar wa minal wal hazar. Amma ba'd. Aj hum InshaAllah, ek badi hi dilchasp mazoo par guftagu karne ja rahe hain. Jisme baqiya jo hamare abwab the usko hum mukammal karne ki koshish karenge. Aage Sheikh ne ek mazoo chheda hai ya ek mazoo pe guftagu ki hai. Jis par hame gaur-o-fikr karne ki zarurat hai. Aur mai bahaisiyat e mudarris, ek naqil hoon Sheikh ki baat ka. Yeh alag mamla hai ke mai Sheikh se ittifaq karta hoon ya nahi karta. Aur meri kya auqaat ki mai Sheikh se ittifaq ya ikhtilaf karoon? Kyunki abhi toh mai ma ana illa wa ilm. Sheikh ne jis mazoo pe baat karne ki koshish ki hai woh hai At-taqleed. Taqleed ke mutalliq aap dekhte hain bohot sare talabatul ilm taqleed ke upar bahas-o-mubahasa aur ikhtilafi masail me bhi aur kai mamlaat me wo taqleed ke upar yani mubahasa karte hain, mujadala karte hain, munazara karte hain.

[2:03]Aur isi taqleed ki buniyadon par wo kisi ke haq par hone aur naa hone ki labelization karte hain, yani uske upar tasnif karte hain, usko dabba lagate ke aaya ye muqallid hai ya ghair muqallid hai. Aur hamare bar-e-sagheer ke siyaaq aur context ko rakhte hue dekha jaye, toh bohot sare logon me aur khaskar jo talabatul ilm hote hain, unme is mazoo se mutalliq bohot sare uljhan aur sawalaat aur ghalat fehmiyon se wo bharpur aur uske shikar ho chuke hote hain. Isliye Sheikh farmate hain: Wa ma'lumun ann talibal ilm iza arada an ya'mal fal yabhas aw fal yuqallid man ya thiq bideenih. Toh Sheikh farmate hain ye ma'lum hai, ye cheez established hai ki agar talib-e-ilm amal karna chahe toh wo bahas kare, ya phir fal yuqallid man ya thiq bideenih, wo taqleed kare us bande ki jiske upar wo trust karta hai. Ab isme bada bahas aata hai ke kya taqleed jaiz hai ya nahi hai, usme hum nahi jaate. Kyunki wo ek bohot hi bahas tafseel talab mazoo hai, aur isme mukhtalif logon ki mukhtalif raay payi jaati hai. Main aap logon ko agar aap is mutalliq achhe tareeke se samajhna chahte hain toh isme Maulana Sheikh-ul-Hadith, Allamah Hafiz Muhammad Muhaddith Gondalvi rahimahullah ki kitab hai Al-Islah usko zarur padhen awwal ta akhir. Isi tarah Maulana Fazilatush Sheikh Allamah Sheikh-ul-Hadith Maulana Muhammad Ismail Salafi rahimahullah jo kibaar ulama me se the, unka pura majmua hai Nigaraat, wo padhen ya kam az kam ek talib-e-ilm ke liye zaruri hai ke wo Tehreek-e-Azadi-e-Fikr aur Shah Waliullah ke tajdeedi masayi.

[4:10]Inko zarur padhe, taake in mabahis ki gehrai aur gehrai aur iske siyaaq-o-sabaaq ko behtareen aur bharpur andaaz se samjha ja sake. Toh aage Sheikh farmate hain: Amma iza arada an yabhas anil haq wa arada an yaqdi wa yanzuru fir raajihi wal marjoohoh fa inna haza yahtaaju minhu ila sifatain a'zeematayn humal adlu wal ilm. Bolte hain agar banda talib-e-ilm haq ka talabgaar hai aur woh faisla karna chahta hai ke aaya yeh raajih hai, aaya yeh marjoo hai, toh uske andar do sifat honi chahiye.

[4:50]Badi sifat, ek ilm, uske paas ilm hona chahiye. Ilm ke baghair tahqeeq aur ijtihad nahi kar sakte. Dusri cheez jo usme honi chahiye woh hai adl, uske andar insaf aur adl aur insaf hona bohot zaruri hai. Isliye Sheikh farmate hain: Wal qazi fil masail il ilmiyah rubbama kana a'zama minal qazi fi masailil khusumaat. Sheikh farmate hain jo sharai masail me mufti aur qazi banke tahqeeq aur bahas-o-mubahasa aur tarjeeh aur rajih aur marjuh ko dekhta hai, woh duniyavi judge aur duniyavi qazi se bhi zyada uska maqam aur zyada

[5:37]uski khatarnaki aur zimmedari aur dangerousity hai, responsibility hai, it's a big responsibility. Kyunki jo agar do bandon ke darmiyan ladai ho jaye aur judge ne agar faisla dena hai toh wo do bandon ke darmiyan faisla karega ke aaya iske paas haq hai ya iske paas.

[5:57]Lekin sharai masail me jab wo faisla karega toh kya hoga, kya wo sirf do bandon ke darmiyan hai? Ya ikhtilafi masail me nahi. Balke woh ek, yani majmua ek log, logon ki bina par aur logon ke upar ye faisla kar raha hai, taqriban toh ye bohot zyada yani masail paida kar sakta hai.

[6:20]Isliye, yani, Sheikh farmate hain ye munasib nahi ke talib-e-ilm har cheez ko, yani jo ilmi aur deeni masail hai ke har cheez ko wo masla banaye. Har cheez mein wo mubahisa kare, aur har cheez ke upar wo hukm lagaye, aur jaldbazi kare, aur jurrat ka muzahira kare, halanke usme ikhtilaf hai. Maslan ek ikhtilafi masla hai, misal ke taur par, ek raay jo hai, woh Imam Abu Hanifa rahimahullah ki hai, aur uske sath aur unke sath isme Imam Malik shareek hai. Toh ye ek raay jo Imam Malik aur Imam Abu Hanifa ki hai. Dusri raay Imam Shafii aur Imam Ahmad bin Hanbal ki hai. Ab aap aate ho aur aapko jo Imam Ahmad bin Hanbal aur Imam Shafii ki jo raay hai woh zyada daleel ke aqrab aur zyada rajih nazar aati hai, toh aap kya kehte ho dusre raay ko bolte ho, "Haza ghalat, ye ghalat hai." Yeh muqallidon ki raay hai, yeh nahi mante, nahi yeh ek achha rawaiyya, yeh adab-ul-ikhtilaf, etiquette of differences between the ulama. Yaani ulama ke darmiyan jo adab-ul-ikhtilaf hai, usko maddenazar nahi rakhne ki wajah se is tarah ke masail paida hote hain. Isi tarah Sheikh farmate hain, aap dekhte hain ke aaj kal social media ka zamana hai. Toh har woh banda jiske paas platform nahi hai, jisko koi sunta nahi, dekhta nahi, woh jaake mukhtalif social media platforms par apni raay ka izhaar karta hai, aur usme bahas-o-mubahasa aur usme ladai jhagde karne lagta hai, aur jannat aur jahannam ki wo tiktein bantna shuru kar deta hai, yeh ek ghair sharai, ghair ilmi, ghair amanatdari aur adl ka yeh taqaza nahi hai, balke yeh ghalat baat hai. Isliye insan ko chahiye ke woh har cheez ko masla na banaye, har cheez ko debate aur kya, anta alal haqqi au alal batil ya tum musalman ho ya kafir ho, yeh is jaldbazi me nahi padna chahiye. Dusri cheez jiski taraf Sheikh ne targhib di hai ke yani ilm ke upar sabar karne ke mutalliq hamari baat chal rahi thi. Ke Sheikh farmate hain ke talabul ilmi ibadatun min afdalil ibadati wajallia. Ye jo talabul ilm hai, yeh sabse afzal tareen aur behtareen ibadaton me se hai, aur isliye talib-e-ilm ko chahiye ke woh gahe ba gahe apna muhasaba kare, apni accountability kare, apna muhasaba kare aur logon ke bare me gaur-o-fikr kare, aur apne maazi ke bare me, apne mustaqbil ke bare me, kyunki kabhi kabhi talib-e-ilm apni hawaparasti, khwahishat ki pairvi aur shahwat ke under jaakar woh yeh cheezein bhool jata hai, aur woh na'uzubillah raste se bhatak jata hai. Misaal ke taur par ek talib-e-ilm, usko shauq hai, usko zauq hai ke woh seerat ke upar mutala, bahas-o-mubahasa kare, aur usi ke sath sath woh takhreej-ul-hadith ka bhi usko shauq zauq hai, usi ke sath sath woh fiqhi ummur me bhi yani, har cheez me usko research karne ka shauq hai. Ab woh har jagah me research kar raha hai, hazaron beesiyon kitabe idhar khol ke baitha hua hai, lekin woh jo sabse ahem cheez hai uski iman ke liye wo ibadat jo furooz-e-khamsa, paanch waqt ba-jamaat namaz padhna, woh usko chhod deta hai. Kya ye talib-e-ilm ko shobha deta hai? Ye bilkul ghair munasib amal hai. Isi tarah Sheikh farmate hain ke wal ilmu kama anna lahu shahwatan fa innahu lahu tughyanan. Kehte hain jaise ke ilm ka bhi ilm bhi ek shahwat ke uske andar ek shahwat hoti hai, isi tarah uske andar ek tughyani bhi hoti hai. Isliye woh kehte hain ke Wahab bin Munabbih ne kaha: Inna lil ilmi tughyanan ka tughyanil maali. Ilm ke andar bhi ek tughyani hoti hai, aisi tughyani jo maal ki tughyani se bhi zyada hoti hai. Aur aap yeh dekh sakte hain ke agar maal ka hiris, daulat ki bhook itni zyada ho jaye toh shaitan uske upar haavi ho jata hai, aur usko beda gharaq karke rakh deta hai. Toh isi tarah Sheikh farmate hain: Al-ilmullazi laa yusahibul khawfu rubbama kana maahu attughyanu. Agar ilm ke sath lillahiyat, khauf-e-Ilahi, taqwa, parhezgari na ho, toh us ilm me ek aisi tughyaniyat aur aisi baghbayana ravish paida ho jati hai ke woh sahib-e-ilm jo talib-e-ilm hota hai, khashiyat-e-Ilahi ke na hone ki wajah se woh bohot sare ikhtilafi masail me aur logon ke sath zulm-o-sitam aur aetida aur firqa parasti aur firqa aur wariyat aur isi tarah ikhtilafi ikhtilaf me shiddat ikhtiyar kar jata hai, aur aapas me woh lad padte hain. Toh isliye talib-e-ilm ko chahiye ke woh apne ilm ki lagaam ko mazbooti se thame, kyunki yeh ilm us ghode ki tarah hai ke woh aapke upar haavi hone ki koshish karta hai. Agar aap ne usko uski lagaam mazbooti se nahi thammi, toh ilm ke ghuroor me aap doob jaoge. Jisko hum log Al-ghuroor al-ilmi kehte hain, yani arrogance of knowledge. Yani mere paas ilm hai, mai bada aadmi hoon, mai Sheikh hoon, mai yeh hoon, baki sab keede makode juhala hain, muqallideen hain. Unko hum haqeer samjhe. Ya mai Masha Allah ek idara ya ek organization ka head hoon. Ye baki sare mere kya hain? Ghulaam hain, mai badshah hoon. Yeh takabbur, yeh tughyaniyat kab aati hai? Jab aap lagaam chhod dete ho. Jab aap boundaries, hudud nahi banate, usko khulla aur azad chhod dete ho. Isi liye Sheikh ne is cheez ki taraf ishara kiya hai, aur isi tarah Sheikh ne yeh bhi farmaya ke: Al-ilmu lahu shahwatun arimah. Ilm ke andar bhi ek talab, ek hiris, ek desire maujud hoti hai. Yahan tak ke kisi talib-e-ilm yani pichle dino ek talib-e-ilm aaya hua tha mere paas. Usko research ka bada shauq hai. Woh cheezon ki barikiyon ki barikiyon ki barikiyon me jata hai. Lekin phir woh udhar hi atak jata hai. He get stuck there. Woh stuck ho jata hai udhar. Phas jata hai, aur udhar se wo nikal nahi pata. Theek hai ji? Isi liye Allah Ta'ala ne hume is cheez ka ki taraf rehnumai ki hai ke hamare andar meyana ravi honi chahiye. Isliye Rasool Allah Salallahu Alayhi Wasallam ne sahih hadith me farmaya ke: Al-ajalatu minash shaitan wal anaatu min Allah. Al-anaatu meyana ravi Allah Ta'ala ki taraf se hai. Tadabbur, tafakkur, aaram se soch kar yani barikiyon me jakar ma baina sutur, between the lines dekh kar, jaldbazi me khair nahi hoti. Wal ajalatu minash shaitan, aur jaldbazi kiski taraf se? Shaitan ki taraf se hai. Isi liye insaan ki sifat me ek sifat kya hai? Ajul, jaldbaz, bohot jaldbaz. Aur insaan kya hai? Zaeef bhi hai, kamzor bhi hai, aur manoo bhi hai. Insaan ki bohot saari sifaat Quran me zikr ho chuki hai, toh isliye talib-e-ilm ko chahiye ke uske andar yeh jo tughyaniyat hai, aur shahwaniyat hai, in sab ko control me rakhe. If you will not control it, it will control you. Agar aap us ghode ki lagaam ko nahi thamege, toh woh ghoda aapke upar haavi ho jayega. Toh Allah Ta'ala hume in baaton par gaur-o-fikr aur iske upar tadabbur aur tafakkur karne ki Allah Ta'ala taufiq de. Subhanaka Allahumma wa bihamdika, ashhadu an laa ilaaha illa anta, astaghfiruka wa atubu ilayk. Wa sallallahu wasallam ala nabiyina Muhammad, wa assalamu alaikum warahmatullahi wabarakatuh.