اہل علم کی کتب پڑھنے کا صحیح طریقہ | علمی مہارت کا حصول | شیخ سیف اللہ ثناءاللہ

[0:08]Alhamdulillah hi rabbil alamin wa sallallahu wa sallam ala nabiyna Muhammad. Sheikh farmate hain al Manhajiyat fi qira'ati kutub ahlul ilmi Yani woh konsi methodology ya tarika kar hai jisme aap ahle ilm ki kitabe padhe. Agar aap dekhe aaj kal ke zamane me bahut sari kitabe maujud hai. yani ilmi kitabe aur isi tarah aur ab banda sochta hai aur hairat me mubtala ho jata hai ki kaun si kitab wo padhe? Isiliye Imam Hazrat Ali ibn Abi Talib radiallahu anhu ne farmaya: Al Ilmu Nuqta kasarahul jahilun. Ilm jo Sahaba ke nazdeek jo haqiqi ilm tha Qallalahu Qala Rasulu woh nuqta hai lekin jahiloon ne isko zyada bana diya kasrate qasira. Kasarahal jahilun, yani asal ilm jo hai woh qaleel hai.

[1:05]Fiqhul kitabi wa fiqahu ahadisun Nabiyi qalilun bin nisbat ila ma kasarah benisbat uske jo zyada paya jata hai kasratul masail aur tafriat aur ye sari woh cheezo jo logo ko nahi zarurat woh bahut zyada logon ne bana diya halanki woh thodi si hai. Toh isi liye talib ilm ko chahiye ki woh yani in cheezo ka khayal rakhe aur manhajiyat ka khayal rakhe. Aur isi tarah Sheikh farmate hai yani kitabe padhne ke do qism hai, do qism ki kitabe hai. Ek hai manhajiyatun amma general methodology, ek aam tarika kar hai kitabe padhne ka jo koi bhi kitab aapne padhna ho uske liye sahih hai aap koi bhi kitab utha ke padh sakte hai. Ek hai manhajiyatun khassa, a specific special methodology of reading a book. Sheikh farmate hai yani qawaide khassa li kulli ilmin wa fannin har kitab, har fun, har subject, har topic ko padhne ka ek khas tarika kar hota hai, ek khas methodology hoti hai. Aur aqeede ko padhne ka ek khas tarika kar, hadis ko padhne ke liye ek khas, tafseer alag is tarah.

[2:23]Toh har fun, har knowledge, har ilm ka ek alag tarika kar hota hai. Toh Sheikh farmate hai yani qismul awwal yani Sheikh farmate hai qismul awwal huwal zawabitul aama li qira'ati ai nawa'in minnal kutub wa hazihilha muqaddima wahiya annal ilmu shariya yanqasimu ila qismin. Sheikh farmate hai ek aapko hum aam ek categorization ya aam ek framework de dete hai. Ye ek introduction hai, ek ibtidai muqaddima hai, wo ye hai ki shar'i uloom do qism ke hai. Sheikh farmate hai shar'i uloom do qism ke hai, ek hai ilmun maqsudun lizatihi, dusra hai ilmun maqsudun ligairihi. Ab aap sawal karenge ilmun maqsudun lizatihi ka kya matlab hai Sheikh? Toh Sheikh farmate hai ilmun maqsudun lizatihi ka matlab hai huwal ilmu, huwal ilmu allazi yuradu minhu nafsuhu haqiqatan wa yuqsadu biha huwal nafsuhu, yani jo aap woh bizatihi maqsud hai, woh kya hai ilm al kitabi wa sunnah. Quran aur hadis ka jo ilm hai ye bizatihi maqsud hai. Ye koi secondary option nahi hai, ye balki primary aur sabse pehli cheez hai. Wal ilmani al maqsudani lizatihima fi talabil ilmi huwa aur woh do ilm jo bizatihi maqsud hai ilm me ke husul ke safar me number ek ilm ul tauhid, ilm ul aqeeda. Tawhid ka ilm aqeede ka ilm, number do ilm al halal wal haram wa huwal ilm al fiqh halal aur haram ka ilm aur woh fiqh ka ilm hai. Toh ye jo dono ilm hai tawhid aur fiqh ye dono maqsudani lizatihima hai. Aur dusre Sheikh ne farmaya jo Sheikh ne taqseem farmaya puchenge ilmul maqsudu ligairhi ka kya matlab? Woh Sheikh farmate hai huwa minnal uloom assanaiya aw uloomul ala. Uloomul ala kya hai? Tools jisko hum bolte hai tarika kar yani woh cheeze jisse aap kitab o sunnat ko samajhne me madadgar hote hai. Number one ilmul lughatil Arabiya, uloomul lughatil Arabiya yani lughat Arabiya ke uloom aam taur par, misal ke taur par nahw, sarf, ishtiqaq, balagha, maani, bayan, badhi, mufradatul lugha, usulul tafseer, isi tarah usulul tafseer, usulul hadis, usulul fiqh, sirah, tarik ye sare kya hai? Ye sare uloomul ala hai, ye sare uloomul musaaida hai, ye sare madadgar hai. Ye sare tools hai, to the target ye sare target itself nahi hai ye yaad rakhe. Toh ab Sheikh farmate hai mal manhajiyatul aama li qira'ati kutubil uloomil maqsudati lizatiha wal maqsudatu ligairiha. Chale ab humne aapko taqseem bata di ab ye toh batao ki ye jo do aapne categorization ki hai, dono ka padhne ka tarika kya hai? Toh Sheikh farmate hai ki sabse pehli cheez inko padhne me kuch kya hai rules hai. Number one koi bhi kitab in teen qismo me se ek hoti hai, number one kutubun mukhtasara, wa hiyallati tusam maal mutun. Mukhtasar kitabe jinko hum mutun kehte hai jo text hota hai, precise aur to the point targeted text hota hai. Dusra kutubun mutawassita, darmiyane kitabe. Teesra kutubun mutawwala lambi kitabe, badi kitabe. Fattafsiru wa ttauhidu wal hadisu wal fiqhu laha zalika taqsim. Toh tafseer ho gayi, tawhid ho gayi, hadis ho gayi toh inme ye, ye taqseem maujud hai. Kuch mukhtasar hai, kuch mutawassat hai, kuch mutawwal aur lambi hai. Achha ji aage chalte hai. Aage Sheikh farmate hai mukhtasarat ka ye fayda hai ke usse aapke usulul ilm yani jo buniyad hai, jo foundations hai woh mazboot ho jati hai. Aur jo mukhtasar kitabe hai woh mutawwal aur mutawwasat kitabo ka rasta hai aur amanj gaah hai. Theek hai ji toh Sheikh farmate hai ki aam toh isse hame pata chala ki al manhajul aam, the general methodology of reading kya hai. Aam padhne ka jo tarika kar hai woh ye hai number one ki aap mukhtasar se mutawwal me jaye, chote me se bade me jaye. Theek hai ji. Phir Sheikh farmate hai al akhtau fi tatbiqiz zabil. Woh galtiya is cheez ko yani karne me jo galtiya hai woh kya hai? Number one Sheikh farmate hai la yahsuna fi talibil ilmi al mubtadi ayyu qul qara'tu fatahal bari wa qara'tu al mughni wa qara'tu al majmu. Ye badi galti hai talib-e-ilm ke woh kahe ki maine fateh badi padhi maine al mughni padhi badi kitabe al majmu linuwi, al muhala libn hazm humne padhi halanki usse pehle usne chhoti koi kitab padhi hi nahi. Toh is liye in cheezo ka khas khayal rakhna chahiye. Dusre jo Sheikh ne farmaya qism woh kya hai? Woh kehte hai labudda li talibil ilmi inda qira'ati min ma'rifati mazhab il mu'allifi wa kitabuhu al mu'allifi. Talib-e-ilm ko koi bhi kitab padhne se pehle jo author hai, jo likhne wala musannif hai uska mazhab, uska maslak, uska mindset, uska ideology, uski fikr kya hai? Aur woh kitab kis bare me hai? Kyuki Sheikh farmate hai fab'adul ulama yakunu talifuhu bi hasabi naz'atil mazhabiyya. Kuch ulama apni kitabe apni mazhabi biasness ki buniyad par likhte hai ya apni mazhabi mayalan aur jhukau ki buniyad par likhte hai. Isi liye Sheikh farmate hai baaz talbatul ilm yani shuruhe kutubil hadis, kutubil hadis ke jo shuruh hai usko zyada tarjih dete hai banisbat kutubil fiqh ko. Aur woh samajhte hai hadis me sahih hadis ko zyada tarjih de toh Sheikh farmate hai ye alal itlaq nahi hai. Kyuki Sheikh farmate hai faqad yanzaiu sahibush sharhi fi sharhihil hadisi ila mazhabihil fiqhi. Sheikh farmate hai ho sakta hai jo shara likhne wala hai woh apne us hadis shara ke hadis me fiqh ki taraf jo uska mazhab-e-fiqhi hai uski taraf mayalan ho. Aur jo sahih aur rajih qaul usne jo tarjih ki hai uske bar'aks ho. Kayi baar aisa hota hai. Misal ke taur par Imam Nawawi ne sharh Sahih Muslim me rajjahe mazhab ash Shafiya fil fiqhi wa fi usulil fiqhi. Sheikh ka kehna hai ye maine meri koi tahqiq ya research nahi hai, Sheikh Saleh Al Sheikh jo bade padhne wale aur bade mudabbir, mufakkir shakhsiyat hai aisi apni taraf se koi baat nahi kehte, woh keh rahe hai ki sharh Muslim jo Sahih Muslim ki sharh hai Imam Nawawi ki. Uss me unhone mazhab e Shafii ko tarjih di hai aur usul e fiqh me bhi. Ab dekhe toh Sheikh farmate hai waqad yurrajiu sharihul hadisi kasiran minal masail fiyazhabu fiha ila qawlin was sahihu khilafuhu. Yani abhi Sheikh poori baat kar rahe hai us talib ilm ke bare me jo shuruhatul hadis par zyada fauqiyat aur usko tarjih deta hai fiqh ke upar. Toh Sheikh farmate hai zaruri nahi ki jo sharahul hadis hai woh bhi apni mazhabiyat se mutasir na ho, balki Sheikh farmate hai ho sakta hai woh koi aisi baat ko sahih samjhe jo dar haqiqat sahih nahi hai. Aisi baat ko rajih samjhe jo dar haqiqat rajih nahi hai toh is liye Sheikh farmate hai zaruri ye kafi nahi hai. Isi liye talib ilm ko chahiye ki woh yani in cheezo ka khayal rakhe aur yani sab ko sath lekar chalne ki koshish kare. Toh Sheikh farmate hai ki isme aapne is cheez ka khayal rakhna hai ki mal farqu ma bain wajhil istidlali wa ba bain hukmi sahibil kitabi. Yani wajhe istidlal kya hai us hadis se unhone mana kya nikala hai istinbat kya kiya hai woh aur jo sahibe kitab hai jo mu'allif hai uski raye kya hai in dono me farq karna ye ek barik nuqta hai. Jo bande ko talib ilm ko bahut sare masail aur khalt-e-mabhas se bachata hai. Isi liye Sheikh farmate hai hunaka masailu yakunul khalal fiha min jihatil aqeeda rajia li asbab. Sheikh farmate hai kuch aise masail hai jisme problems is wajah se hoti hai ki masle aqeede me hai. Misal ke taur par bolte hai adam ehsani tatbiqi usulil fiqhi aw yani usulul fiqh ka nahi pata aw adam marifati hadis salafi fiha. Yahi salaf ka usme tarika kar kya hai woh nahi pata aw annal mu'allifa lam yukmilal asara fi hazal bab ya phir jo mu'allif hai jo likhne wala hai usne asaar ko uss bab me uss cheez me jama nahi kiya. Toh is liye Sheikh farmate hai is liye zaruri hai ki aap is cheez ka khayal rakhe fazabit ul am an tatabayina manhajul mu'allifi. Isi liye jo aam ek zabit hai woh ye hai ki aap mu'allif ka jo manhaj hai woh jaan le. Fa kullu falaisa kullu alimin rajjaha masalatan takunu rajihata bal labudda min sihhatid dalili wa rujhanal istidlali. Kya khubsurat baat kahi Sheikh ne. Sheikh kehte hai zaruri nahi ki jo masala alim ne rajih karar diya ho woh rajih ho. Jo masala alim ne usko sahih karar diya woh sahih ho, balki ye zaruri hai ki usme dalil bhi sahih ho aur istidlal bhi sahih ho phir ja ke us alim ki baat mani jayegi. Hum blind follower ya ek bande ke andhe muqallid nahi hai. We don't follow someone blindly. Hum kisi ko aankhe band karke follow aur uske peeche aur uski pairvi karne ke qail nahi hai. Allah hu akbar. Achha ji iske baad aur Sheikh ne baat ki hai ki Sheikh teesri cheez jo talib ilm ko yani ahle ilm ki kitabe padhte hue jis cheez ka khayal rakhna chahiye. Woh kya hai? Sheikh farmate hai jo ek jo masala ek aur jo talib ilm me ata hai woh hai ki lughatul ilm. Alatalibil ilmi an yatannabba fil masalatillati yaqra'uha ila lughatil ilmi. You should be very careful. About the language of the knowledge itself. Kyuki language jo knowledge hai uski apni ek zubaan hoti hai. Yani Sheikh ye kehna chah rahe ki talib ilm ke liye zaruri hai ki jab woh kisi ilm me chhala maare toh us ilm ki zubaan ko jaan le. Kyuki har ilm ki apni ek zubaan, apni ek barik beeni, apni ek mabaenas sutur ek paigham hota hai aur uski ek apni istilahaat hoti hai. Misal ke taur par mai aapko misal deta hu. Fiqh me shaz aur mustalahul hadis aur uloomul hadis sciences of hadis me shaz in dono me farq hai. Lafaz toh ek hai udhar bhi shaz, idhar bhi shaz. Ilmul hadis me shaz ka matlab hai yani abhi us ikhtilafi masail me nahi jate. Ilmul hadis me shaz ka matlab hai mukhalafatul fiqah li man huwa awsaqu minhu. Ek fiqah ne apne se zyada zyada fiqah li man huwa awsaqu minhu ki mukhalifat ki. Ye hai shaz fil hadis aur shaz fil fiqh kya hai? Fiqh me shaz ka matlab hai shaz wa nadir jaise Urdu me hum kehte hai. Yani usne fiqh me aisi baat kahi jo usse pehle kisi ne nahi ki jo shaz wa nadir yani unique baat kahi hai jiski koi dalil nahi jo akela hai jumhur se hat ke hai. Isko toh isse hame pata chalta hai ki language and the terminologies of the knowledge. Ke bare me aapke paas awareness aur ilm honi chahiye. Warna phir aap bahut sari galtiya kar baithte hai. Kyuki alfaz maani ke pyaale hai. Alfaz be maani nahi hote alfaz ba maani hoti hai.

[14:49]Toh insan kaise yani ye alfaz ya ye language of the knowledge seekhe. Sheikh farmate hai woh is tarah seekhe ki ulama ki ulama se padhe asatiza se padhe. Hum isi par iktifa karte hai aur Allah Tala hume iske upar amal karne ki taufeeq de aur gaur o fikr karne ki taufeeq de aur sahih tarike se ilm hasil karne ki taufeeq de. Wa akhiru dawanail hamdulillahi rabbil alamin subhanakallahu bi hamdik ashadu an la ilaha illa anta astaghfiruka wa atubu ilaik wa assalamu alaikum warahmatullahi wa barakatuh.