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مباہلہ کی تعریف و پس منظر، اور حضرت علیؓ کی خلافت بلا فصل پر استدلال، از مولانا مفتی محمد شفیعؒ

Posted on by Mufti Muhammad Shafi Usmani

فَمَنْ حَاجَّكَ فِيهِ مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ (آل عمران: 61)۔

آیت مباہلہ: خلاصہ تفسیر

پس جو آپ سے عیسیٰ کے بارے میں (اب بھی) حجت کرے آپ کے پاس علم (واقعی) آئے پیچھے(آنے کے بعد) تو آپ (جواب میں یوں) فرما دیجیے کہ (اچھا ! اگر دلیل سے نہیں مانتے تو پھر) آجاؤ ہم (اور تم) بلا (کر جمع کر) لیں اپنے بیٹوں کو اور تمہارے بیٹوں کو اور اپنی عورتوں کو اور تمہاری عورتوں کو اور خود اپنے تنوں کو اور تمہارے تنوں کو، پھر ہم (سب مل کر) خوب دل سے دعا کریں اس طور پر کہ اللہ کی لعنت بھیجیں ان پر جو (اس بحث میں) ناحق پر ہوں۔

مباہلہ کی تعریف

اس آیت سے اللہ تعالیٰ نے آنحضور ﷺ کو مباہلہ کرنے کا حکم دیا ہے، جس کی تعریف یہ ہے کہ اگر کسی امر کے حق و باطل میں فریقین میں نزاع ہوجائے اور دلائل سے نزاع ختم نہ ہو تو پھر ان کو یہ طریقہ اختیار کرنا چاہئے کہ سب مل کر اللہ تعالیٰ سے دعا کریں کہ جو اس امر میں باطل پر ہو اس پر اللہ تعالیٰ کی طرف سے وبال اور ہلاکت پڑے، کیونکہ لعنت کے معنی رحمت حق سے بعید ہوجانا ہے، اور رحمت سے بعید ہونا قہر سے قریب ہونا ہے، پس حاصل معنی اس کے یہ ہوئے کہ جھوٹے پر قہر نازل ہو، سو جو شخص جھوٹا ہوگا وہ اس کا خمیازہ بھگتے گا، اس وقت صادق و کاذب کی پوری تعیین منکرین کے نزدیک بھی واضح ہوجائے گی، اس طور پر دعا کرنے کو ’’ مباہلہ ‘‘ کہتے ہیں، اور اس میں اصل خود مباحثہ کرنے والوں کا جمع ہو کر دعا کرنا ہے، اپنے اعزہ و اقارب کو جمع کرنے کی ضرورت نہیں، لیکن اگر جمع کیا جائے تو اس سے اور اہتمام بڑھ جاتا ہے۔

مباہلہ کے واقعہ کا پس منظر

اس کا پس منظر یہ ہے کہ حضور اکرم ﷺ نے نجران کے نصاری کی جانب ایک فرمان بھیجا جس میں تین چیزیں ترتیب وار ذکر کی گئی تھیں:
(١) اسلام قبول کرو (٢) یا جزیہ ادا کرو ( ٣) یا جنگ کے لئے تیار ہوجاؤ۔

نصاری نے آپس میں مشورہ کر کے شرجیل، عبداللہ بن شرحبیل اور جبار بن قیص کو حضور اکرم ﷺ کی خدمت میں بھیجا، ان لوگوں نے آکر مذہبی امور پر بات چیت شروع کی، یہاں تک کہ حضرت عیسیٰ علیہ السلام کی الوہیت ثابت کرنے میں ان لوگوں نے انتہائی بحث و تکرار سے کام لیا، اتنے میں یہ آیت مباہلہ نازل ہوئی، اس پر آپ ﷺ نے نصاری کو مباہلہ کی دعوت دی اور خود بھی حضرت فاطمہ ، حضرت علی کرم اللہ وجہہ، امام حسن اور حسین رضی اللہ عنہم کو ساتھ لے کر مباہلہ کے لئے تیار ہو کر تشریف لائے۔ شرحبیل نے یہ دیکھ کر اپنے دونوں ساتھیوں سے کہا کہ تم کو معلوم ہے کہ یہ اللہ کا نبی ہے، نبی سے مباہلہ کرنے میں ہماری ہلاکت ہے، بربادی یقینی ہے، اس لئے نجات کا کوئی دوسراراستہ تلاش کرو، ساتھیوں نے کہا کہ تمہارے نزدیک نجات کی کیا صورت ہے ؟ اس نے کہا کہ میرے نزدیک بہتر صورت یہ ہے کہ نبی کی رائے کے موافق صلح کی جائے، چناچہ اسی پر سب کا اتفاق ہوگیا، چناچہ نبی ﷺ نے ان پر جزیہ مقرر کر کے صلح کردی، جس کو انہوں نے بھی منظور کرلیا۔ (تفسیر ابن کثیر، جلد ١)

واقعہ مباہلہ میں حضرت علیؓ ’’ابناء‘‘ میں داخل ہیں

اس آیت میں ’’ابناءنا‘‘ سے مراد صرف اولاد صلبی نہیں ہے بلکہ عام مراد ہے خواہ اولاد ہو یا اولاد کی اولاد ہو، کیونکہ عرفا ان سب پر اولاد کا اطلاق ہوتا ہے۔ لہذا ’’ابناءنا ‘‘میں آپ ﷺ کے نواسے حضرات حسنین رضی اللہ عنہما اور آپ ﷺ کے داماد حضرت علی رضی اللہ داخل ہیں۔ خصوصا حضرت علی ؓ کو’’ ابناءنا ‘‘میں داخل کرنا اس لئے بھی صحیح ہے کہ آپؓ نے تو پرورش بھی حضور ﷺ کی آغوش میں پائی تھی،آپ ﷺ نے ان کو اپنے بچوں کی طرح پالا پوسا اور آپؓ کی تربیت کا پورا پورا خیال رکھا، ایسے بچے پر عرفا ’’بیٹے ‘‘کا اطلاق کیا جاتا ہے، اس بیان سے یہ بات واضح ہوگئ کہ حضرت علیؓ اولاد میں داخل ہیں، لہذا روافض کا آپؓ کو ’’ابناءنا ‘‘سے خارج کر کے اور ’’انفسنا ‘‘میں داخل کر کے آپؓ کی خلافت بلا فصل پر استدلال کرنا صحیح نہیں ہے۔

یہ مضمون انگریزی زبان میں پڑھنے کے لیے نیچے دیے گئے لنک پر کلک کریں:

The Verse of Mubahalah: Hazrat Ali (R.A) is included in the Sons, not in Ourselves or Soul, By Mufti Muhammad Shafi
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The Ever-Changing Law of Nature & Refuting Miracles, By Maulana Ashraf Ali Thanvi

Posted on by Maulana Ashraf Ali Thanvi

Translated By: Professor Muhammad Hasan Askari & Karrar Husain
Compiled By: Mufti Umar Anwar Badakhshani

Answer to Modernism

Intimation 2:  Regarding the Omnipotence of God

The substance of the first error, as we have been discussing, was to transfer an attribute peculiar to God alone to something other than God. And the substance of the second error is to negate one attribute of the perfection of God– that attribute being omnipotence. We say this because nowadays it has become a too common practice among people with a Western education to say or to write that nothing can ever happen contrary to the law of Nature. They try to prove this assertion into ways:

  • a) Sometimes they advance a rational argument,
  • b) and sometimes they argue from the Traditional sources.

Overview of rational arguments about law of nature

The rational argument they employ runs like this: We observe, for example, that fire always burns, and have never seen the opposite; or, we daily observe that a child is born of its father and mother, and have never seen the opposite; hence, we can conclude that anything which violates the rule of Natural would necessarily be a rational impossibility. It is on this principle that these people have denied miracles which are unusual or unhabitual things. They deny some of the miracles quite explicitly by repudiating the report itself, and in the case of others, where an outright rejection is not possible because of there being a definite and clear statement in the Holy Qur’an or the Hadith, they deny implicitly by resorting to false interpretations and rationalizations. This being their attitude to the miracles performed by the prophets, it is no wonder that they should summarily dismiss the miracles performed by the saints. And the basis of such a dismissal is always the same assumption that it is rationally impossible for things to go against the law of Nature.

Answer to rational arguments about law of nature

Our readers can see for themselves that this assertion is a proposition that needs to be proved before it is accepted. And it would not serve as a valid argument to mention the more fact that one has never seen such a thing before. For, in this case, the method of induction has been used. But, in employing this method, one observes only a few particulars out of many, and if we apply a general conclusion based on the observation of a few particulars to other particulars also, such a procedure cannot give us a certain proof. Of course, the conclusion may be taken to be proved, not in the degree of certainty but of probability only, for other particulars as well.

But this probability would be confirmed as a certain proof only when it is not contradicted by a more sound argument. And, even in this situation, we can only say that it is always likely to happen like that, not that it must necessarily happen like that always-unless we can prove that it is impossible that is should not happen like that. In order to negate the possibility of the opposite proposition, one will have to produce a definite argument. If a more sound argument is already there to contradict the probability, the latter will not possess even this much efficacy, and one will have to follow that stronger argument.

Thus, when there is no argument to negate the possibility of the other alternative, and there is a stronger argument to prove for some particulars the opposite of what has been posited for some other particulars, why should one not take this stronger argument to be conclusive? Or, why should one be guilty of subjecting this stronger argument to a far-fetched interpretation? For, every secondary interpretation involves a turning away from the explicit and literal sense. So, one may not resort to it without there being a need for it. And here there is no need for it. Then, why should one adopt such a course? Otherwise, one can with equal case subject everything to such conjectural interpretations, and by creating unnecessary doubts leave no text or evidence which could be used as a conclusive argument.

Overview of traditional argument about law of nature

The other way of attempting to establish this assertion is to appeal to the authority of the Islamic Tradition, and to cite this verse of the Holy Qur’an as evidence:

ولن تجد لسنت الله تبديلا

“And you will not find any change in the way of Allah”. (35:43)

This being a verse of the Holy Quran, it is, no doubt, an authentic argument.

Answer of traditional argument about law of nature

But whether this argument proves the proposition depends on two conditions:

1) Firstly, the word “Sunnah”(way) should mean the way or practice of God in respect of all matters.

2) Secondly, the agent of the “change” should be indefinite, not and include God as well as other –then –God. But there are no arguments to prove these two contentions. In the context in which the word “Sunnah” occurs, it may, rather it does apply to certain particular and definite matters which have been explicitly mentioned in those verses, the substance of which is the domination of truth over falsehood either through a conclusive argument or by force of arms. Even if we take the word “Sunnah” (way) to have a wider and general connotation (namely, the practice of God in respect of all matters), the subject of the verb “to change” is not God, but other–than–God, and the verse actually means that no one else can possibly “change” the habitual way or usual practice, of God, as does sometimes happen in our worldly life when a royal command is obstructed by the opposition of a rebellious party. The purport of this phrase in the Holy Qur’an will then be to confirm the promise of reward and the threat of punishment already made.

The third argument and its answer

We have come across even a third way of proving the assertion that nothing can go against the law of Nature, which is composed of a rational argument and an argument based on Tradition. Thus, it is said that “the habitual way of Allah” is a promise in the form of an act, and, according to an explicit statement in the Holy Qur’an, it is impossible that a promise made by Allah should change. The first of these contentions is rational, and the second is Traditional. Now, the second contention is true without any exception, while the first is not acceptable.

We shall explain what we mean by taking an example. We have already established that the material world is not eternal. but created and temporal. Now, let us suppose that the earth went on having rains in the rainy season year by year, and this became established as the habitual process. But there once came a rainy season when there was a complete drought. This had happened for the first time, and it did not as yet form a part of the habitual process. If the habit of getting rains in the rainy season was “a promise in the form of an act”, how did things go against this promise? the variations of matter are all of them contingent and temporal. When a certain species appeared for the first time in matter, and the individuals of the same species went on appearing for a long time, this became established as a habit. Now was it, then, that the individuals of a different species being to appear–either through evolution, as men of science say, or through germination, as people of truth have solidly established?

At this stage, one may raise still another objection, and say that all this did not go against the habitual way, for the habitual way, in the real sense, is the sequence of physical causes and effects, and thence one should include all these divergent phenomena in a habitual way. To this new assertion we would reply that since physical causes themselves are in need of being manipulated by the Divine Power and of being related to the Divine Will, this principle ( i.e. physical causes produce certain effects) would itself have to depend on a more basic principle(i.e. physical causes are controlled by Divine Power and Will). So, the latter alone would genuinely be called the habitual way. And it would still hold good, even when things go against scientific laws. Seen from this point of view, what is seemingly opposed to the habitual way actually turns out to be in perfect conformity with it. As far as the external form is concerned, one may say that it is something opposed to the habitual way, but with regard to the essential reality, it has to be admitted that it is in complete accord with the habitual way. This being so, is there any special need for denying or distorting facts?

To read the Third Intimation about law of nature, Click on the link below:

https://islaminsight.org/2020/08/27/answer-to-modernism-some-doubts-of-modernists-regarding-revelation-miracles-shariah-commands-by-maulana-ashraf-ali-thanvi/
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The Conflict Between Religion & World, & Mental Anguish of the New Generation, By Maulana Syed Muhammad Yusuf Banuri

Posted on by maulana syed muhammad yusuf banuri

Compiled By: Mufti Umar Anwar Badakhshani

The concept of difference between religious and contemporary education

Knowledge, whether it be with respect to Islam or any worldly persuasion, it is nonetheless a measure of achievement and a mark of distinction. The objective of knowledge is to be adorned with accomplishment and perfection as well as acquiring the legacy of humanity. With respect to the subject matter, knowledge is of two types:

  • 1. Islamic education.
  • 2. Contemporary education.

The actual fruits and blessings of Islamic education will be manifested in the next world. As long as the rise and honor of Islam remained in the world, its benefits were witnessed in this world. The Islamic scholars (Ulema) used to be honored with the positions of judges, chief justice, administrators of justice, and finance. Their existence was no less than a shadow of mercy for the Ummah. Due to their fear of Allah, love of truth, and the establishment of justice, an atmosphere of peace and security reigned over the social fabric of the Ummah. This just system of the ruling was the cause of warding off many social ills.

As a result, for the fulfillment of Islamic positions, the Ulema of Islam were chosen and appointed. Even today, this is the case in those countries where the Islamic system is in place to whatever extent. When it comes to worldly knowledge which is directly linked to the worldly system like philosophy, logic, history, geography, mathematics, astronomy, accountancy, medicine, and surgery, etc. there were innumerable government posts.

The differentiation of knowledge between Islamic and worldly is on the basis of subject matter dealt with. This in no way means a separation between Islamic and the Contemporary (worldly). Therefore, worldly knowledge, provided it is not vain and useless and is acquired with the intention of serving the creation, reforming the means of livelihood and methods of ruling, it also becomes a means of attaining the pleasure of Allah indirectly. As a result, differentiation falls away. On the contrary, if the intention for acquiring Islamic education is merely to earn the world, this education too will come into the ranks of contemporary (worldly) education, indirectly. Severe warnings against this have been sounded in the Hadith of Prophet (S.A.W). As an example, it appears in this Hadith:

من تعلم علما مما یبتغی بہ وجہ اللہ لا یتعلمہ إلا لیصیب بہ عرضا من الدنیا لم یجد عرف الجنۃ یوم القیامۃ عنی ریحھا (مشکوۃ)۔

Translation: “That person who has acquired that knowledge (education) through which the pleasure of Allah can be attained but instead, he made it a means to the chattels of this world, will be deprived of even the fragrance of Jannah on the Day of Qiyamah.”

من طلب العلم لیجاری بہ العلماء أو لیماری بہ السفھاء أو یصرف بہ وجوہ الناس إلیہ أدخلہ اللہ النار (مشکوۃ)۔

Translation: “The person who acquired knowledge in order to oppose the Ulema or to debate with those of lesser intellect, or to attract the attention of people towards himself, Allah will cast such a person into the fire.”

Everything depends on the intention

Nonetheless, such a plane is reached wherein the knowledge of Islam becomes knowledge, and contrary to this, worldly knowledge can become the means of the king the pleasure of Allah and the next world as a result of which, the differentiation between Islam and the world falls away. From this, we learn that the actual basis aim and intention. If the intention is the pleasure of Allah, worldly knowledge also becomes an assistant and helper to Islam. In such a case, all the branches of manufacture, trade, and craftsmanship become the means of Allah pleasure.

The actual purpose of education

Knowledge (education), be it ancient or modern, be it Islamic or worldly, should all have as their objective of establishment of a pious social structure in keeping with the pleasure of Allah. This objective can be attained by every individual no matter what field he is in acquiring knowledge of Islam to the extent of necessity with respect to his given profession. If it is a Muslim trader he should be an Aalim, be conversant with the rules and regulations of trade and commerce in Islam. If he is an engineer he

should be an Aalim. During the rule of Hadhrat Faroq-e-Aazam  which was during the brilliant era of the Khilaf at-e-Rashidah, this was one law:

لا یبع فی سوقنا ھذا من لم یتفقہ فی الدین

Translation: “Whoever is not an expert in Islamic issues (laws) does not have permission to trade in our marketplace.”

Thus, even in order to earn the world, there is a need for Islamic knowledge so that one can differentiate between Halal and Haram, permissible, and impermissible. So that one does not get involved in direct interest or interest-based transactions.

In short, this was one such era wherein the objective of skills, trades, and accomplishments were the pleasure of Allah. Now, such an era as arrived wherein the objective of everything is nothing other than the world. In fact, the situation has deteriorated even further than this, for all aspects of the world have even come to end and the only objective remains the stomach. The highest level of an objective with regard to all types of knowledge, trade, skill, and accomplishment today has become filling this stomach by whatever means possible.

Contemporary education and its objectives

In the ancient terminology, only the knowledge of Islam deserved the title of knowledge. Worldly or contemporary knowledge was termed as trade, skill, art, or craft. In today’s terminology one who has acquired the ancient form of knowledge is termed and Aalim while one who acquires modern knowledge is called an “educated” person.

In Britain and Russia, the objective of modern education is understood to develop schools, colleges and universities to produce cogs in the government machine, for in order for them to fulfill their administrative needs in these foreign countries, they need such a generation through whom their government’s business could continue and flourish. They could not bring so many Englishmen from England to be able to run such a large subcontinent. There were also to rule other countries. Key positions were obviously given to their own people and thereafter those who were prepared to be their one hundred percent lackeys. For the lower positions, they had to use people from here. Apart from this, a major objective of the British was to make the people of India so enamored of the English culture and civilization that they would appear to be English both outwardly as well as inwardly and thereby fulfill the prediction of Rabb Macaulay.

In short, this mentality to acquire education solely in order to work is the brainchild of the British. It is evident that year by year there is an increase in the pace of education while the government posts available are limited. There is no scope for increasing these in proportion to the number of people being educated. Nor is it possible to utilize every educated person in government positions. This discussion was with regard to male students, now the trend is for females to make strides in the field of educating and they too are desirous of these positions. When the new generation finds the future to be bleak, restlessness spreads and its result becomes manifest in this lesson inducing form which was witnessed last year at the Karachi University on the occasion of awarding degrees. It was a situation wherein it became difficult for even the governor to save his honor. This is the effect of modern education and this is the behavior of educated people. “In this is a lesson for those who have sight”. This an occasion of food for thought for people of intellect and people in positions of power. If the correct solution to the mental anguish of the new generation is not south, the results will be even more terrifying than this.

The anxiety and mental anguish of the new generation

In our opinion, there are a number of causes for anxiety and mental anguish:

  • The greatest of them all is the fact that there was never a need considered for the Islamic environment, Islamic nurturing, or Islamic thoughts and concerns in the modem educational institutions.
  • In fact, contrary to this, all the different ways and means of creating a disinclination form Islam. Islam has been given the name of “Mullaiyat (that which is linked to the Muallas (Ulema)” and thereby creating hatred towards it in the minds of the modernly educated individuals.
  • Many different derogatory titles have been given to the Ulema by means of which every possible effort has been made to drop them in the sight of the “educated individuals”.
  • All the different forms of the media have been released from all limits and boundaries and thereby making them the propagators of irreligiousness.
  • Over and above this, there have been special institutions set up to propagate an irreligious mindset. These institutions have been greatly encouraged by the government.

Consider now the situation of the new generation of educated people whose home environment is totally irreligious, in whose classrooms there is a dearth of Islam and who are faced with the noxious and poisonous fumes of irreligiousness on the streets, alleys, and marketplaces. Islam has been scraped from each sector and wiped away. From the parents to the teachers, from the president to the orderly, the new generation has no sense of religiousness, fear of Allah, and fear of the next life. can one expect religiousness and a sense of nobility from that new generation who step by step follow those countries in which the commodities of sexual immorality and evils, immodesty and evil character, animalism, and satanism are to be found? Can that generation whose very nature is based on subversion ever attain any constructive achievements? Can that which is the very product of social disintegration ever contribute to the restructuring and reformation of society in any way?

The main objective of Contemporary education is materialism rather than character building

Remember! No matter how many drums of educational progress one may beat, as long as the environment of education is not Islamic, as long as the lofty example of parent’s, teacher’s and important individual’s religiousness, fear of Allah is not present before the new generation they will not improve. As long as Islamic nurturing is not seen wherever one casts one’s gaze, as long as a character and good actions, as long as feelings and affections, as long inclinations and attractions, are not rectified this problem will increase day by day. When the Islamic ethos departs from knowledge, the character is destroyed, appreciation of people takes a back seat and the objective of life becomes nothing other than animalism and nurturing the stomach, what else will materialize from such education besides the dreadful result being observed at the moment?

What a great shame that today the entire machine of man is operating only around the stomach! The sum total of the education and nurturing today is finding ways and means whereby the demands of all animalistic desires can be fulfilled even if it be at the expense of losing one’s Islam, at the expense of crumbling one’s character, at the expense of failing to maintain one’s humanity. No matter what happens, it is fine as long as one’s animalistic demands and carnal desires are fulfilled. Neither is there a connection with Islam nor a bond with the character, not even the recognition and concerns of humanitarianism, no fear of Allah nor sound thoughts, no concern for the next life nor modesty in the face of the creation, Inna Lillah.

Contemporary education and its few harmful effects

This modem education and un-Islamic system of operation have given birth to accursed bigotry based on differences of language and worshipping of provinces as a result of which the eastern arm has been cut off. Even in Karachi and Sind, these dreadful specters are raising their heads night and day. Who knows what the end result of this unfortunate nation will be? In order to value human dignity and respect as well as to recognize humaneness, there is no alternative besides Islam. We have repeatedly mentioned in these pages that salvation in the next world and fortune in this world can only be attained through Islamic education and Islamic guidance and laws. Apart from this, there is nothing but destruction upon destruction. The objective of knowledge is the upliftment of the soul and its purification, the raising of one’s lifestyle and character, purity, and chastity both outwardly and inwardly. This can only happen when the body of knowledge has within it the soul of Islam to enlighten it. On the other hand, if you are making every effort, leaving no stone unturned in your attempts to destroy Islam and make every effort to mock at the Islam and thereby humiliate it, you should then remain prepared for its worst possible results.

SOURCE: Daur e Hazir kay fitny, aur un ka Elaj, By Maulana Syed Muhammad Yusuf Banuri

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A Short History of Refuting the Sunnah & Hadith and its Causes, By Maulana Syed Muhammad Yusuf Banuri

Posted on by maulana syed muhammad yusuf banuri

Compiled By: Mufti Umar Anwar Badakhshani

1. FIRST CAUSE: The Kharijites

The first Fitna which raised its head in the Islamic Ummah, a reality that cannot be denied is the Fitna of the Kharijites. It was while combatting this Fitna that the unity of the Muslims was shredded to pieces. Many of these Kharijites made loud and clear announcements of their independence from many senior illustrious Companions (R.A). They labeled Hadhrat Uthman, Hadhrat Ali, and those who participated in the Battle of the Camel as well as all those Sahabah (R.A) who acknowledged the third period of rule as disbelievers. The result of these charges of infidelity resulted in them not accepting all such Ahadith narrated by them (for the first condition for the narrator of a Hadith is to be a Muslim and they are all disbelievers). This is how the seeds of rejection of Hadith were sown.

2. SECOND CAUSE: Shiasm or Rafdhis

Apart from the Fitna of these Kharijites, the Fitna of Shiasm also reared its head. Whereas the Fitna of Shiasm was a political ploy (for they wanted to somehow gain control by using the name of the family of Prophet SAW). It was from these Shias that different factions arose like the Sabaies and Rafdhis which became common. Apart from Hadhrat Ali (R.A), his family members, and a handful of other Companions (R.A), all three former Khulefa as well as the other majority of the Sahabah (R.A), were labelled as disbelievers. The natural result of this Fitna was their rejection of all the narrations of the Sahabah apart from the few they acknowledged (for they labeled them all as disbelivers).

3. THIRD CAUSE: The Muatazilites

Thereafter, in the 20th year of Hijri, the period of the intellect (worshipping the intellect) arose. As a result of this worshipping of the intellect, the Muatazilites were constrained to resort to interpretations (where they could not make interpretations, they were forced to reject whatever did not fit in with intellectual beliefs. During the rule of the Abbasid Khalifa Mamoon, when the works of the Greek philosophers were being translated into Arabic and became commonly available, the Mutazilites grew greatly during his reign of power.

4. FOURTH CAUSE: The Murjiah

When the Khawaarij and Mutazilities resorted to exaggeration and included actions in the tenets of faith, as a requirement and pillar of faith, in response, the groups called the Murjiah and the belief of Irjaa came upon the scene. The Murjiahs resorted to such exaggeration that they clearly said:

لا تضر مع الإیمان معصیۃ کما لا تنفع مع الکفر طاعۃ

Translation: “As long as one has faith, sin cannot cause any harm just as with Kufr, no good deed can deliver any benefit.”

By means of this belief, the Murjiah rejected all those Ahadith of Holy Prophet (SAW) which dealt with major sins on the commission of which warnings of punishment in Jahannum were given.

5. FIFTH CAUSE: The Jahmiyyah

It was during his very era that the following of the famous deviated and extremist fanatic, Jahm bin Safwan al Rasibi who was later killed, came onto the scene. He rejected all those Ahadith comprising the attributes of Allah and the details with regard to their coming into existence on a daily basis and the knowledge of Allah with regard to actions and occurrences and accidents prior to them happening. The Fitna of the Quran created and Jabr or Fatalism whereby the servant is bound without any freedom of choice were some of the other Fitan that came onto the general scene with great force. As such, they also clearly rejected the unanimously accepted belief of the Ummah that disbelievers will permanently reside in Jahannum.

In short, these Khariji, Qadri, (Muatazilite) Shiite, Murjiite, and the Jahmiyah were those major factions that came into existence during the initial era of Islam. They smashed the Islamic beliefs to smithereens in order to support their different beliefs and rejected the appropriate Ahadith which did not back their point of view. It was due to them that the Fitna of rejecting Ahadith became a specific Fitna and spread like a plague as we have explained.

This is the history of the opening of the doors to rejecting the Ahadith and Sunnah or its subjection to interpretations, interferences, and changes based on individual opinions and its causes and means. These Kharijis, Qadri’s, Shias, Jahmiyahs, etc were factions which did not reject all the Ahadith nor was it possible for them to do so (for these very factions attempted to substantiate their beliefs by means of Ahadith as a result of which they only rejected those Ahadith which went against their belief system) but in the process, they sowed the seeds for such a course of action which was tread by the later heretics and hypocrites whereby they totally escaped from the Islamic beliefs and openly proclaimed their total rejection of all Ahadith, thereby opening wide the doors of heresy and hypocrisy.

The struggle of jurists and imams for the protection of Hadith and Sunnah

Therefore, the wisdom of Allah necessitated the existence of the Aimmah of Islam (The Imams of Deen) who were to protect the very fabric of Islam and ward of attacks against the Sunnah and Ahadith of the guide of all Prophets and to purify the Islam from all distortion and tampering, from all changes and variations and on which the Islam is established. This is how the Aimmah of ahlus sunnah wal jamaah, the supporters, and protectors came into the arena whereby they fulfilled their obligation to support and protect the Islamic Shariah.

Hence, the very first among these supporters of the sanctified Islam to stand up in order to fulfill this obligation was the guide, Imam Abu Hanifa (R.A). He sacrificed himself in opposition to the Kharijites particularly the faction called the “azariqah”. This faction was the discipline of Nafi ibn Azraq Khariji. Its center was Basrah where he enjoyed much power and support. This is why history shows us that Imam Abu Hanifa traveled from Kufa to Basrah twenty times in order to engage in debate and academic discussions with these azariqah Kharijites. This Nafi ibn Azraq was the first person to call his faction “Murjiah” just as has been explained by Ibn Abil Awwam with his authority in Manaqib Abi Hanifa.

lmam Shafee too took up the gauntlet against the Murjiah and the rejecters of Ahadith and Sunnah in his Writings entitled Kitab ul Umm and Ar Risalah in order to eradicate this belief.

imam Ahmed bin Hambal fulfilled the severe test of withstanding the Mutazilites in their claim that the Quran is created and thereby fulfilled his responsibility to eradicate this false belief as well. As such the incident about the torture of Imam Ahmed bin Hambal is well recorded in the history of Islam as a severely tragic incident. Imam Jalalud deen Suti (R.A) writes in his book entitled, “Miftahul Jannah fil Ehtijaaj bis Sunnah”:
“This school of thought (the refutation of Hadith) was present in abundance during the time of the four Imams and used to attend their lessons. The Imams have written against them in their works and debated against them as well.”

As such there are splendid instances of Imam Abu Hanifa’s achievements with respect to the protection and preservation of Hadith. His tireless efforts in nipping these factions like the Kharijites, Qadri’s, Jahmiyahs, and Mutazilites in the bud, is a reality that cannot be laid waste by history. Similarly, Imam Shafi’s and the Muhaddithen’s continued efforts to eradicate this is something which a reality which cannot be denied and for which we need to be grateful.

Imam Ahmed (R.A) was granted the opportunity and credit for nipping in the bud the concept that the Quran is created and for opposing the Mutazilites, the Jahmiyahs, as well as the rejecters of Allah’s attributes through the Taufeq of Allah.

Due to the rise of this Islamic dissension and deviated sects, the senior Muhaddithen as well as the Imams of the Ahlus sunnah wal Jamaah and at the head of the list, the Imams of Hadith considered it necessary to write specifically in opposition to these rejecters of the Hadith and Sunnah. This is why the compilers of the famous and renowned books on Hadith like Imam Bukhari, Muslim, Abu Dawood, Nisai, Ibn Majah etc. have in their famous books established special chapters dealing with and refuting the beliefs of the protagonists of this heretic, deviated, rejecters of Hadith by collecting Ahadith in order to support this rejection.

Therefore, due to all the efforts and endeavors of the Imams of Hadith and the supporting Imams of the Sunnah both the Hadith and the Sunnah were protected and saved from the vile effects and endeavors of these misguided souls. So much Imam Abu Ja’far Tahawi (R.A) penned his famous book entitled, “Mushkil ul Aathar” and “Sharah Ma’aaniul Aathar” specifically for this purpose and based on the demand for such a treatise as he has explained to himseIf in these books. This is why both these books have been considered as unique and without peer in terms of discussing explaining and elucidating the Ahadith and Sunnah as well as their meanings along with replying to the doubts and misgivings of the rejecters of Hadith as has been explained by Imam Tahawi in the introduction to Sharah Ma’aaniul Aathar.

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The History of Insurance & the Fatwa of Allama Ibn Abidin About Insurance, By Mufti Wali Hasan Tonki

Posted on by Mufti Wali Hasan Tonki

Compiled By: Mufti Umar Anwar Badakhshani

INTRODUCTION: This short essay by the Grand Mufti of Pakistan, Hazrat Maulana Mufti Wali Hassan Tonki (R.A) is a prelude to an answer regarding insurance taken from his fatwa “Life Insurance”.

THE BEGINNING AND THE END OF INSURANCE

It is said that insurance was started by the Italian merchants dealing in armaments. Realizing that some businessman lose their merchandise during transportation by sea, as a result of which they run into dire financial difficulties, they came up with the solution that the person whose merchandise is destroyed or lost during the sea voyage, would become entitled to receive financial support from merchants in the same business, in monthly installments. This scheme then developed into marine insurance whereby every member was required to pay a certain amount so that the risks could be mitigated and, in the case of any accidents, losses could be made-up for.

It is also said that, to begin with, during the Islamic rule on Andalusia, Muslims who engaged in sea-trade, introduced the concept of insurance on a commercial basis. In the beginning, it was a simple scheme. Later on, new features were introduced and the initial scheme was experimented with the new concepts. Today, the most popular form of insurance is based on fixed payments at fixed intervals, known as the “capitalistic form of insurance”. Governments have now made insurance compulsory in what is known as “State insurance”. It is said that insurance began in 1400 AD and became popular in a short span of time. Such a large number of legal suits started to be filed in the courts of law that special courts were set up in 1435 AD, which decided suits relating to insurance only. Insurance of goods transported through roads, rails began quite sometime after marine insurance.

The introduction of insurance in Islamic countries and the beginning of the jurisprudential debate

During the Ottoman Empire when Turkey’s trade and commerce with the European countries developed, insurance was introduced in the Islamic countries through European traders and people started to make inquiries from the scholars about its permissibility. Allama lbn Abidin a famous scholar of 13th century AD has noted in his works titled “Raddul Mukhtar”:

وبما قررنا يظهر جواب ما كثر السؤال عنه في زمننا ، وهو أنه جرت العادة أن التجار إذا استجأورا مركباً من حربي يدفعون له أجرته ، ويدفعون أيضاً مالاً معلوماً لرجل حربي مقيم في بلاده ، ويسمى ذلك المال سوكرة على أنه مهما هلك من المال الذي في المركب بحرق أو غرق أو نهب او غيره فذلك الرجل ضامن له بمقابلة ما يأخذه منهم ، وله وكيل عنه مستأمن في في دار يقيم في بلاد السواحل الإسلامية بإذن السلطان يقبض من التجار مال السوكرة ، وإذا هلك من مالهم في البحر شيء يؤدى ذلك المستأمن للتجار بدله تماماً (باب المستأمن ، 345/3)۔

“And from our noting, the question about which a large number of inquiries are being made is also answered and it is that when merchants charter ship owned by the subject (s) of a belligerent state, then, together with the charges for the ship, another amount is separately paid to the same or another subject of the belligerent state. This payment is known as “Sokra” or insurance premium and its payment means that in case of goods on the particular ship catch fire, or if the ship capsizes or if the merchandise is looted by pirates, the person who received insurance premium, is responsible to indemnify the merchant (s) who incurred the loss. An agent of the person who receives the insurance premium, resides in the coastal cities of our country as a protectorate, after obtaining permission from the government. He receives the premium amount on behalf of his principals and, in the case of destruction of goods, indemnifies the insured for the entire loss”.

While the ruling by Allama Ibn Abidin shall be discussed later in this book, the foregoing text reveals that marine insurance had considerably developed in those days. Ships that were chartered from the European countries were always insured. Insurance companies were operating under the auspices of the Turkish government. Agents of insurance companies were residing in Turkey in the coastal cities after obtaining permission from the rulers and had established their offices in Turkey. Rulings about this matter were frequently sought from the scholars in those days. Among the books on religious rulings (fatwas), Raddul Mukhtar is probably the first book that has discussed in detail the issue of insurance.

The spirit with which the concept of insurance was introduced and the way it evolved through the various stages of development is quite clear. Its end, however, in the words of the renowned scholar, Abu Zuhra is as follows:

“Even though the underlying motive was mutual cooperation but it ultimately met the same fate as did every other institution which came under the control of Jews. A system based on the spirit of cooperation in what was good and pious was mutilated by the Jews to a system that contains the elements of speculation and interest (Riba) typical of Jewish mentality”.

Jurisprudential discussions and perspective on insurance

In the matter of insurance, the attempt by the committee for research in matters of Shariah, Nadvat-ul-Ulema, Lucknow, appears to be the first such attempt in the Indo-Pak subcontinent. In Egypt and Syria, the matter is being debated for a long time. Several books have been written to explain the business of insurance and how does it operate.

Three or four years ago, a committee was formed in Egypt to deliberate upon the present-day problems which included Ustad Abu Zahra, Ustad Hallaf, and other scholars. In its first session, held under the chairmanship of the grand mufti of Palestine Syed Amin Al Hussaini, the issue of insurance was debated. Complete details of the proceedings of this session were published in the magazine “Lawa-ul-Islam” which is published from Cairo. The famous Syrian scholar Mustafa Al-Zarqa, started writing articles titled, “The contract of insurance and the point of view of Shariah” in the magazine “Hazrat-ul-Islam” which is published from Damascus. He invited other scholars to write on this matter. Ustad Abu Zahra wrote a very well-reasoned article in reply to the points raised by Ustad Al Zarqa. From the articles written by Ustad Al Zarqa, it was revealed that the scholars in Egypt and Syria are divided in their opinions in the matter of insurance. The majority of them do not consider it legitimate and think that it will not be acceptable to Muslims until such time that the present system is changed. The opinion of different scholars holding different viewpoints and the reasons given by them are given below in a summarized form.

Those who say it is absolutely permissible:

A small number of scholars consider all kinds of insurance is legitimate. These people are satisfied with the present system and consider it acceptable. A summary of their arguments is as follows:

  • a) Insurance is a form of mutual help. Co-operation and mutual help have been required in Islam.
  • b) Insurance may be accepted in the same manner as has been sale with buy back.
  • c) Advances made by the insurance companies to people in need of finance and the interest charged thereon or the amount of premium repaid to the policyholder together with bonus (profit) is not Riba from the point of view of Shariah.

Those who say it is conditionally permissible:

The other group which is lead by Ustad Al Zarqa believes that insurance without any element of interest is acceptable the principal snag in insurance is the element of interest. If this is removed then all forms of insurance are legitimate. Their arguments can be summarized as follows:

  • a) It can be considered like a contract for friendship or guardianship were two persons, not otherwise related, assume responsibility for each other’s liabilities, and become entitled to receive a share of inheritance from each other.
  • b) It can also be considered as a payment for the safe custody of goods or for assuring a traveler to travel on a certain route and if the traveler incurs a loss, compensating him for those, losses.
  • c) In the opinion of Malikiya, if a promise is made without a contract, then the promise ought to be fulfilled. If the promise is to indemnify a loss, then the loss, if any, ought to be compensated for.

Those who say it is absolutely wrong:

The third group which is led by Ustad Abu Zuhra believes that insurance of any kind is prohibited under all circumstances. A summary of their arguments is as follows:

  • 1) Insurance in its true form is either speculation in that the policyholder may pass away before the maturity of the policy, or it is an interest-based transaction in that after making payment of all the installments the policyholder receives the amount back with profit (interest). Both speculation and Ribaare prohibited.
  • 2) The system of insurance is such that a new element is introduced in it before the maturity of the original contract. This is clearly prohibited based on the authentic traditions of the prophet (PBUH). There is a consensus among the four major schools of thought about its prohibition.
  • 3) Insurance disturbs the scheme of inheritance because the amount of the policy is paid to a nominee while every legal heir has is a claim in the property, whether movable or immovable, leftover by the deceased.
  • 4) It involves the sale/purchase of money with money and it is essential that the transaction must be completed before the parties part with each other. This condition is not fulfilled in insurance.
  • 5) Belief in destiny is a requirement and part of belief in God. Faith should be put in Him in respect of adverse events that may occur in the future. Persons who take out insurance appear to run away from that belief because they are making preparations to cover such events in advance.

Ruling by Allama Ibn Abidin Shami in respect of Insurance

Now we return to the ruling by Allama Ibn-e-Abidin of Syria and would present the gist of it. This issue has been discussed by him in the chapter titled “Mustaman” (non-Muslims living in Muslim territories under protection arrangements).

“The answer to this question is that it is not legitimate for these businessmen to receive compensation (from the agents). This is because the agent or his principal takes upon himself a responsibility which he is not legally bound to. If it is said that the person keeping something in safe custody and charging for his services is responsible for indemnifying any loss of such goods or damage thereto, the answer is that insurance is not similar to this arrangement. This is because in the case of insurance, the goods are not in the custody of the insurance company. They are in the custody of the shipping company or its agents. Even if it was that the insurance company owned the ship or the shipping company, it takes the responsibility for both the safe custody and transportation of goods, i.e., it is also sharing in the labor involved in the transportation of goods, In its capacity as such, it cannot be liable for any loss of or damage to the goods due to an event of which it does not have any prior knowledge.

If it is said that in the matter of guaranties, it has been stated that if A tells B to take a certain route for the transportation of goods, which B does and the goods are lost or stolen then A who persuaded B to take that route and assured him of its safety, will not be responsible. On the other hand, if A assured B by way of guarantee by assuring B that he will be responsible for any loss or damage, then A will be responsible should the goods be lost or stolen or damaged. The author of Durr-e-Mukhtar has distinguished between the two and points out that in the second situation A ha explicitly guaranteed the indemnification of any loss or damage. In the first situation, there is no explicit guarantee. Jame Al Fusooleen has made a distinction in the following manner:

The principle is that if A suffers a loss due to deception by B then A can claim damages from B only if there was a transaction between them for which B was to be compensated for his services or the person who has been deceived has obtained an indemnity from the other person for the making good of any loss. For example, A went to a flour mill with some wheat for milling. The owner of the flour mill directed him to dump the grain into a container. The container had a hole in it of which the owner was aware, which resulted in the grain being lost. In this situation, the owner is liable for the loss, because, in a transaction which involved payment for his services, he resorted to deception while the deal required that the safety of goods must be ensured.

Preconditions for holding the guarantor liable for damages

In my opinion such a situation it is necessary that the person who is deceiving the other party must be aware of the defect and the other party should be not. It is obvious that the insurance company does neither wish to deceive the merchants in any way nor is it aware of the fact that the ship will catch fire or capsize. As far as the generality of the risk goes, it is in the knowledge of both the insurer and the insured. The merchants take out insurance only when they are afraid of the danger and are avaricious of receiving compensation if goods are destroyed. Therefore insurance cannot be equated to the principle enunciated above. However if a Muslim trader has a partner who is a subject of the belligerent state and he enters into a contract with the insurance company in his state and then if he receives a compensation out of which he apportions something to his Muslim partner, such money is legitimate for the Muslim trader to receive. This is because the contract, even though it was void abinitio from the point of view of Shariah, was made between two subjects of a belligerent state and one of them willingly offered the Muslim trader a portion of the compensation received. This is legitimate for the Muslim trader to receive. At times it happens that the Muslim trader is visiting the belligerent state and the contract for insurance is made in front of him. In the case of a loss, the Muslimtrader receives his portion of the compensation in his own country. Another time, the situation is that the contract is made in the territory of the Muslim state but the compensation is received in the territory of the belligerent state. In the first situation, it will be legitimate for the Muslim trader to receive compensation. The contract made in the territory of the belligerent state will be considered null and void but it will be said that a subject of a belligerent state has willingly offered a portion of the money belonging to him to a Muslim trader. In the second situation, however, it will not be legitimate to receive the compensation because the contract, having been made in the territory of the Muslim state, is null and void.

To read this article in Urdu, click on the link below:

انشورنس – بیمہ زندگی: علامہ ابن عابدین شامیؒ کا فتوی، از: مفتی ولی حسن ٹونکیؒ
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صحابہ کو فاسق کہنا اور سورہ حجرات میں لفظ ’فاسق‘ سے کیا مراد ہے؟ از مولانا مفتی محمد شفیعؒ

Posted on by Mufti Muhammad Shafi Usmani

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ (الحجرات: 6)۔

خلاصہ تفسیر

اے ایمان والو ! اگر کوئی شریر آدمی تمہارے پاس کوئی خبر لائے ( جس میں کسی کی شکایت ہو) تو (تحقیق کے بغیر اس پر عمل نہ کیا کرو، بلکہ اگر عمل کرنا مقصود ہو تو) خوب تحقیق کرلیا کرو کبھی کسی قوم کو نادانی سے کوئی ضرر(نقصان) نہ پہنچا دو پھر اپنے کئے پر پچھتانا پڑے۔

عدالت صحابہ کے متعلق ایک اہم سوال وجواب

اس آیت کا ولید بن عقبہؓ کے متعلق نازل ہونا صحیح روایات سے ثابت ہے، اور آیت میں ان کو فاسق کہا گیا ہے، اس سے بظاہر یہ معلوم ہوتا ہے کہ صحابہ میں کوئی فاسق بھی ہوسکتا ہے ،اور یہ اس مسلمہ اور متفق علیہ ضابطہ کے خلاف ہے کہ’’ الصحابة کلہم عدول‘‘، یعنی صحابہ کرام سب کے سب ثقہ ہیں ،ان کی کسی خبر و شہادت پر کوئی گرفت نہیں کی جاسکتی، علامہ آلوسیؒ نے روح المعانی میں فرمایا کہ اس معاملے میں حق بات وہ ہے جس کی طرف جمہور علماء گئے ہیں کہ صحابہ کرام معصوم نہیں ،ان سے گناہ کبیرہ بھی سر زد ہوسکتا ہے جو فسق ہے، اور اس گناہ کے وقت ان کے ساتھ وہی معاملہ کیا جائے گا جس کے وہ مستحق ہیں ،یعنی شرعی سزا جاری کی جائے گی، اور اگر کذب ثابت ہوا تو ان کی خبر و شہادت رد کردی جائے گی، لیکن اہل سنت والجماعت کا عقیدہ نصوص قرآن و سنت کی بنا پر یہ ہے کہ صحابی سے گناہ تو ہوسکتا ہے مگر کوئی صحابی ایسا نہیں جو گناہ سے توبہ کر کے پاک نہ ہوگیا ہو، قرآن کریم نے علی الاطلاق ان کے بارے میں اللہ تعالیٰ کی ’’رضا ‘‘کا فیصلہ صادر فرما دیا ہے :رضی اللہ عنہم و رضواعنہ الآیۃ، اور رضائے الٰہی گناہ ہوں کی معافی کے بغیر نہیں ہوتی، جیسا کہ قاضی ابویعلی ؒنے فرمایا کہ ’’رضا ‘‘اللہ تعالیٰ کی ایک صفت قدیمہ ہے، وہ اپنی رضا کا اعلان صرف انہی کے لئے فرماتے ہیں جن کے متعلق وہ جانتے ہیں کہ ان کی وفات موجبات رضا پر ہوگی (کذا فی الصارم المسلول الابن تیمیہ)۔

خلاصہ یہ ہے کہ صحابہ کرام کی عظیم الشان جماعت میں سے گنے چنے چند آدمیوں سے کبھی کوئی گناہ سرزد بھی ہوا ہے تو ان کو فوراً توبہ نصیب ہوئی ہے، حق تعالیٰ نے ان کو رسول کریم ﷺ کی صحبت کی برکت سے ایسا بنادیا تھا کہ شریعت ان کی طبیعت بن گئی تھی، خلاف شرع کوئی کام یا گناہ سرزد ہونا انتہائی شاذ و نادر تھا، ان کے اعمال صالحہ، نبی کریم ﷺ اور اسلام پر اپنی جانیں قربان کرنا ،اور ہر کام میں اللہ تعالیٰ اور اس کے رسول ﷺ کے اتباع کو وظیفہ زندگی بنانا ،اور اس کے لئے ایسے مجاہدات کرنا جن کی نظیر پچھلی امتوں میں نہیں ملتی، ان بیشمار اعمال صالحہ اور فضائل و کمالات کے مقابلے میں عمر بھر میں کسی گناہ کا سرزد ہوجانا اس کو خود ہی کالعدم کردیتا ہے۔

دوسرے اللہ تعالیٰ اور اس کے رسول ﷺ کی محبت و عظمت اور ادنیٰ سے گناہ کے وقت ان کا خوف خشیت اور فوراً توبہ کرنا بلکہ اپنے آپ کو سزا کے لئے خود پیش کردینا، کہیں اپنے آپ کو مسجد کے ستون سے باندھ دینا وغیرہ روایات حدیث میں معروف مشہور ہیں اور بحکم حدیث گناہ سے توبہ کرنے والا ایسا ہوجاتا ہے کہ جیسے گناہ کیا ہی نہیں۔

تیسرے حسب ارشاد قرآن ،اعمال صالحہ اور حسنات خود بھی گناہوں کا کفارہ ہوجاتے ہیں :

ان الحسنت یذھبن السیئات

خصوصاً جبکہ ان کے حسنات عام لوگوں کی طرح نہیں ،بلکہ ان کا حال وہ ہے جو ابوداؤ و ترمذی نے حضرت سعید بن زید سے نقل کیا ہے کہ:

واللہ لمشھد رجل منھم مع النبی صلی اللہ علیہ وآلہ وسلم یغبر فیہ وجھہ خیر من عمل احدکم و لو عمر عمر نوح

یعنی خدا کی قسم ان میں سے کسی شخص کا نبی کریم ﷺ کے ساتھ کسی جہاد میں شریک ہونا جس میں ان کے چہرہ پر غبار پڑگیا ہو ،تمہاری عمر بھر کی اطاعت و عبادت سے افضل ہے اگرچہ اس کو عمر نوح (علیہ السلام) دے دی گئی ہو، اس لئے ان سے صدور گناہ کے وقت اگرچہ سزا وغیرہ میں معاملہ وہی کیا گیا جو اس جرم کے لئے مقرر تھا مگر اس کے باوجود بعد میں کسی کے لئے جائز نہیں کہ ان میں سے کسی کو فاسق قرار دے، اس لئے اگر آنحضرت ﷺ کے عہد میں کسی صحابی سے کوئی گناہ موجب فسق سر زد بھی ہو اور اس وقت ان کو فاسق کہا بھی گیا تو اس سے یہ جائز نہیں ہوجاتا کہ اس فسق کو ان کے لئے مستمر سمجھ کر معاذ اللہ ’’فاسق ‘‘کہا جائے (کذافی الروح)

آیت میں لفظ ’’فاسق ‘‘ سے کیا مراد ہے؟

اور آیت مذکورہ میں تو قطعاً یہ ضروری نہیں کہ ولید بن عقبہ کو فاسق کہا گیا ہو ،سبب نزول خواہ ان کا معاملہ ہی سہی ، مگر لفظ فاسق ان کے لئے استعمال کیا گیا یہ ضروری نہیں، وجہ یہ ہے کہ اس واقعہ سے پہلے تو ولید بن عقبہ سے کوئی ایسا کام ہوا نہ تھا جس کے سبب ان کو ’’فاسق ‘‘کہا جائے اور اس واقعہ میں بھی جو انہوں نے بنی المصطلق کے لوگوں کی طرف ایک بات غلط منسوب کی وہ بھی اپنے خیال کے مطابق صحیح سمجھ کر کی، اگرچہ واقع میں غلط تھی ،اس لئے آیت مذکورہ کا مطلب بےتکلف وہ بن سکتا ہے جو خلاصہ تفسیر میں اوپر گزرا ہے کہ اس آیت نے فاسق کی خبر کے نامقبول ہونے کے متعلق قاعدہ کلیہ بیان کیا ہے اور مذکورہ واقعہ پر اس آیت کے نزول سے اس کی مزید تاکید اس طرح ہوگئی کہ ولید بن عقبہ اگرچہ فاسق نہ تھے ، مگر ان کی خبر قوی قرائن کے اعتبار سے ناقابل قبول نظر آئی تو رسول اللہ ﷺ نے محض ان کی خبر پر کسی اقدام سے گریز کر کے حضرت خالد بن ولید کو تحقیقات پر مامور فرما دیا تو جب ایک ثقہ اور صالح آدمی کی خبر میں قرائن کی بنا پر شبہ ہوجانے کا معاملہ یہ ہے کہ اس پر قبل از تحقیق عمل نہیں کیا گیا تو فاسق کی خبر کو قبول نہ کرنا اور اس پر عمل نہ کرنا اور زیادہ واضح ہے،’’عدالت صحابہ‘‘ کی مکمل بحث احقر نے اپنی کتاب ’’مقام صحابہ‘‘ میں بیان کردی جو شائع ہوچکی ہے ۔

یہ مضمون انگریزی زبان میں پڑھنے کے لیے نیچے دیے گئے لنک پر کلک کریں:

It is Absolutely not Permissible to Call a Companion a Sinner (Fasiq), By Mufti Muhammad Shafi
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مشاجراتِ صحابہ کے بارے میں اہل سنت والجماعت کا موقف، از مولانا مفتی محمد شفیعؒ

Posted on by Mufti Muhammad Shafi Usmani

وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا ۖ فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ ۚ فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ (الحجرات:9-10)۔

خلاصہ تفسیر: اور اگر مسلمانوں میں دو گروہ آپس میں لڑ پڑیں تو ان کے درمیان اصلاح کردو (یعنی جھگڑے کی بنیاد کو دور کر کے لڑائی رکوادو) پھر اگر (اصلاح کی کوشش کے بعد بھی) ان میں کا ایک گروہ دوسرے پر زیادتی کرے (اور لڑائی بند نہ کرے) تو اس گروہ سے لڑو جو زیادتی کرتا ہے، یہاں تک کہ وہ خدا کے حکم کی طرف رجوع ہوجائے (خدا کے حکم سے مراد لڑائی بند کرنا ہے) پھر اگر وہ (زیادتی کرنے والا فرقہ خدا کے حکم کی طرف) رجوع ہوجائے (یعنی لڑائی بند کردے) تو ان دونوں کے درمیان عدل کے ساتھ اصلاح کردو (یعنی شرعی حدود کے مطابق اس معاملہ کو طے کردو، صرف لڑائی بند کرنے پر اکتفا نہ کرو، اگر صلح و مصالحت نہ ہوئی تو پھر بھی لڑائی کا احتمال رہے گا) اور انصاف کا خیال رکھو ( یعنی کسی ذاتی اور نفسانی غرض کو غالب نہ ہونے دو) بیشک اللہ تعالیٰ انصاف والوں کو پسند کرتا ہے (اور باہمی اصلاح کا حکم اس لئے دیا گیا ہے کہ) مسلمان تو سب (دینی اشتراک جو کہ روحانی اور معنوی رشتہ ہے اس رشتہ سے ایک دوسرے کے) بھائی ہیں اس لئے اپنے دو بھائیوں کے درمیان اصلاح کردیا کرو (تاکہ یہ اسلامی برادری قائم رہے) اور (اصلاح کے وقت) اللہ سے ڈرتے رہا کرو (یعنی شرعی حدود کی رعایت رکھا کرو) تاکہ تم پر رحمت کی جائے(بیان القرآن تھانویؒ)۔

معارف ومسائل

اگر مسلمان کی کوئی بڑی طاقتور جماعت امام المسلمین کی اطاعت سے نکل جائے تو امام المسلمین پر لازم ہے کہ اول ان کی شکایات سنے، ان کو کوئی شبہ یا غلط فہمی پیش آئی ہے تو اس کو دور کرے، اور اگر وہ اپنی مخالفت کی ایسی وجوہ پیش کریں جن کی بنا پر کسی امام و امیر کی مخالفت شرعاً جائز ہے، یعنی جن سے خود امام المسلمین کا ظلم و جور ثابت ہو تو عام مسلمانوں پر لازم ہے کہ وہ اس جماعت کی مدد کریں، تاکہ امام اپنے ظلم سے باز آجائے بشرطیکہ اس کے ظلم کا ثبوت یقینی بلا کسی اشتباہ کے ثابت ہوجائے (کذا قال ابن الہمام، مظہری)، اور اگر کوئی ایسی واضح وجوہ اپنی بغاوت اور عدم اطاعت کی بیان نہ کرسکیں اور امام المسلمین کے خلاف جنگ کے لئے تیار ہوجائیں تو مسلمانوں کو ان سے قتال کرنا حلال ہے، اور امام شافعیؒ نے فرمایا کہ جب تک وہ خود قتال شروع نہ کردیں اس وقت تک مسلمانوں کو ان سے قتال کی ابتدا کرنا جائز نہیں (مظہری) یہ حکم اس وقت ہے جبکہ اس جماعت کا باغی اور ظالم ہونا بالکل یقینی اور واضح ہو، اور اگر صورت ایسی ہے کہ دونوں فریق کوئی شرعی حجت رکھتے ہیں اور یہ متعین کرنا مشکل ہے کہ ان میں کون باغی ہے کون عادل؟ وہاں جس شخص کو کسی ایک کے عادل ہونے کا ظن غالب ہو وہ اس کی مدد کرسکتا ہے، اور جس کو کسی جانب رجحان نہ ہو وہ دونوں سے الگ رہے، جیسا کہ مشاجرات صحابہ کرام کے وقت جنگ جمل اور صفین میں پیش آیا۔

مشاجرات صحابہ کرام رضوان اللہ علیہم اجمعین

امام ابوبکر بن العربیؒ نے فرمایا کہ یہ آیت قتال بین المسلمین کی تمام صورتوں کو حاوی اور شامل ہے اس میں وہ صورت بھی داخل ہے جس میں دونوں فریق کسی حجت شرعی کے تحت جنگ کے لئے آمادہ ہوجاتے ہیں۔ صحابہ کرام کے مشاجرات اسی قسم میں داخل ہیں۔ قرطبیؒ نے ابن عربیؒ کا یہ قول نقل کر کے اس جگہ مشاجرات صحابہ جنگ جمل اور صفین وغیرہ کی اصل حقیقت بیان کی ہے اور مشاجرات صحابہ کے بارے میں بعد کے آنے والے مسلمانوں کے عمل کے متعلق ہدایات دی ہیں۔ احقر نے یہ سب مضامین احکام القرآن میں بزبان عربی اور بزبان اردو اپنے رسالہ مقام صحابہ میں تفصیل کے ساتھ لکھ دیئے ہیں، یہاں اس کا خلاصہ جو تفسیر قرطبی ص 322 ج 16 کے حوالہ سے اس رسالہ میں دیا گیا ہے نقل کرنے پر اکتفا کیا جاتا ہے۔

” یہ جائز نہیں ہے کہ کسی بھی صحابی کی طرف قطعی اور یقینی طور پر غلطی منسوب کی جائے، اس لئے کہ ان سب حضرات نے اپنے اپنے طرز عمل میں اجتہاد سے کام لیا تھا اور سب کا مقصد اللہ کی خوشنودی تھی، یہ سب حضرات ہمارے پیشوا ہیں اور ہمیں حکم ہے کہ ان کے باہمی اختلافات سے کف لسان کریں اور ہمیشہ ان کا ذکر بہترین طریقے پر کریں، کیونکہ صحابیت بڑی حرمت کی چیز ہے، اور نبی (صلی اللہ علیہ وآلہ وسلم) نے ان کو برا کہنے سے منع فرمایا ہے، اور یہ خبر دی کہ اللہ نے انہیں معاف کر رکھا ہے اور ان سے راضی ہے “ اس کے علاوہ متعدد سندوں سے یہ حدیث ثابت ہے کہ آنحضرت (صلی اللہ علیہ وآلہ وسلم) نے حضرت طلحہ رضی اللہ عنہ کے بارے میں فرمایا:

ان طلحة شھید یمشی علی وجہ الارض

یعنی طلحہ روئے زمین پر چلنے والے شہید ہیں۔
اب اگر حضرت علی رضی اللہ عنہ کے خلاف حضرت طلحہ رضی اللہ عنہ کا جنگ کے لئے نکلنا کھلا گناہ اور عصیان تھا تو اس جنگ میں مقتول ہو کر وہ ہرگز شہادت کا رتبہ حاصل نہ کرتے، اسی طرح حضرت طلحہ رضی اللہ عنہ کا یہ عمل تاویل کی غلطی اور ادائے واجب میں کوتاہی قرار دیا جاسکتا تو بھی آپ کو شہادت کا مقام حاصل نہ ہوتا، کیونکہ شہادت تو صرف اس وقت حاصل ہوتی ہے جب کوئی شخص اطاعت ربانی میں قتل ہوا ہو۔ لہٰذا ان حضرات کے معاملہ کو اسی عقیدہ پر محمول کرنا ضروری ہے جس کا اوپر ذکر کیا گیا۔

اس بات کی دوسری دلیل وہ صحیح اور معروف و مشہور احادیث ہیں جو خود حضرت علی رضی اللہ عنہ سے مروی ہیں اور جن میں آنحضرت (صلی اللہ علیہ وآلہ وسلم) نے ارشاد فرمایا کہ ” زبیر کا قاتل جہنم میں ہے “۔
نیز حضرت علی رضی اللہ عنہ فرماتے ہیں کہ میں نے آنحضرت (صلی اللہ علیہ وآلہ وسلم) کو فرماتے ہوئے سنا ہے کہ ” صفیہ کے بیٹے کے قاتل کو جہنم کی خبر دے دو “ جب یہ بات ہے تو ثابت ہوگیا کہ حضرت طلحہ اور حضرت زبیررضی اللہ عنہما اس لڑائی کی وجہ سے عاصی اور گنہگار نہیں ہوئے، اگر ایسا نہ ہوتا تو حضور حضرت طلحہ کو شہید نہ فرماتے اور حضرت زبیر کے قاتل کے بارے میں جہنم کی پیشین گوئی نہ کرتے۔ نیز ان کا شمار عشرہ مبشرہ میں ہے جن کے جنتی ہونے کی شہادت تقریباً متواتر ہے۔

اسی طرح جو حضرات صحابہ ان جنگوں میں کنارہ کش رہے، انہیں بھی تاویل میں خطا کار نہیں کہا جاسکتا، بلکہ ان کا طرز عمل بھی اس لحاظ سے درست تھا کہ اللہ نے ان کو اجتہاد میں اسی رائے پر قائم رکھا جب یہ بات ہے تو اس وجہ سے ان حضرات پر لعن طعن کرنا ان سے برات کا اظہار کرنا اور انہیں فاسق قرار دینا، ان کے فضائل و مجاہدات اور ان عظیم دینی مقامات کو کالعدم کردینا کسی طرح درست نہیں، بعض علماء سے پوچھا گیا کہ اس خون کے بارے میں آپ کی کیا رائے ہے جو صحابہ کرام کے باہمی مشاجرات میں بہایا گیا؟ تو انہوں نے جواب میں یہ آیت پڑھ دی کہ :

تلک امتہ قد خلت لھا ماکسبت ولکم ما کسبتم ولا تسئلون عما کانوا یعملون

یہ ایک امت تھی جو گزر گئی، اس کے اعمال اس کے لئے ہیں اور تمہارے اعمال تمہارے لئے ہیں، اور تم سے ان کے اعمال کے بارے میں سوال نہیں کیا جائے گا۔

کسی اور بزرگ سے یہی سوال کیا گیا تو انہوں نے کہا ” ایسے خون ہیں کہ اللہ نے میرے ہاتھوں کو ان میں (رنگنے سے) بچایا، اب میں اپنی زبان کو ان سے آلودہ نہیں کروں گا “ مطلب یہی تھا کہ میں کسی ایک فریق کو کسی ایک معاملے میں یقینی طور پر خطا کار ٹھہرانے کی غلطی میں مبتلا نہیں ہونا چاہتا۔

علامہ ابن فورکؒ فرماتے ہیں :۔
” ہمارے بعض اصحاب نے کہا ہے کہ صحابہ کرام کے درمیان جو مشاجرات ہوئے ان کی مثال ایسی جیسے حضرت یوسف (علیہ السلام) اور ان کے بھائیوں کے درمیان پیش آنے والے واقعات کی، وہ حضرات آپس کے ان اختلافات کے باوجود ولایت اور نبوت کی حدود سے خارج نہیں ہوئے، بالکل یہی معاملہ صحابہ کے درمیان پیش آنے والے واقعات کا بھی ہے “۔

اور حضرت محاسبیؒ فرماتے ہیں کہ
” جہاں تک اس خونریزی کا معاملہ ہے تو اس کے بارے میں ہمارا کچھ کہنا مشکل ہے، کیونکہ اس میں خود صحابہ کے درمیان اختلاف تھا “

اور حضرت حسن بصریؒ سے صحابہ کے باہمی قتال کے بارے میں پوچھا گیا تو انہوں نے فرمایا کہ
” ایسی لڑائی تھی جس میں صحابہ موجود تھے اور ہم غائب، وہ پورے حالات کو جانتے تھے اور ہم نہیں جانتے، جس معاملہ پر تمام صحابہ کا اتفاق ہے ہم اس میں ان کی پیروی کرتے ہیں اور جس معاملہ میں ان کے درمیان اختلاف ہے اس میں سکوت اختیار کرتے ہیں “۔

حضرت محاسبیؒ فرماتے ہیں کہ ہم بھی وہی بات کہتے ہیں جو حسن بصریؒ نے فرمائی، ہم جانتے ہیں کہ صحابہ کرام نے جن چیزوں میں دخل دیا ان سے وہ ہم سے کہیں بہتر طریقے پر واقف تھے، لہٰذا ہمارا کام یہی ہے کہ جس پر وہ سب حضرات متفق ہوں اس کی پیروی کریں اور جس میں ان کا اختلاف ہو اس میں خاموشی اختیار کریں اور اپنی طرف سے کوئی نئی رائے پیدا نہ کریں، ہمیں یقین ہے کہ ان سب نے اجتہاد سے کام لیا تھا اور اللہ تعالیٰ کی خوشنودی چاہی تھی، اس لئے کہ دین کے معاملہ میں وہ سب حضرات شک و شبہ سے بالا تر ہیں۔

یہ مضمون انگریزی زبان میں پڑھنے کے لیے نیچے دیے گئے لنک پر کلک کریں:

Mushajrat: The Perspective of Majority of Scholars Regarding Conflicts of the Companions, By Mufti Muhammad Shafi
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Mushajrat: The Perspective of Majority of Scholars Regarding Conflicts of the Companions, By Mufti Muhammad Shafi

Posted on by Mufti Muhammad Shafi Usmani

وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا ۖ فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ ۚ فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ (الحجرات:9-10)۔

Translation: And if two groups of the believers fight each other, seek reconciliation between them. And if one of them commits aggression against the other, fight the one that commits aggression until it comes back to Allah’s command. So if it comes back, seek reconciliation between them with fairness, and maintain justice. Surely Allah loves those who maintain justice. All believers are but brothers, therefore seek reconciliation between your two brothers, and fear Allah, so that you may be blessed with mercy.

Ruling: If a very powerful group of Muslims revolts against the Muslim ruler, then it is necessary for the ruler to first hear out their complaint or cause of their dissatisfaction. If a doubt or a misunderstanding has arisen in their mind about some matter, it should be removed. If they show such cause on the basis of which it is permissible in Shariah to oppose a Muslim leader or ruler, like unjust behavior on the part of the government, it is essential for the general body of Muslims to assist the group, so that the leader or ruler may refrain from his tyranny, provided that his tyranny is proved beyond any shadow of doubt (Ibn-ul-Humam; Mazhari).

If they cannot show any clearly legitimate reason for their dissatisfaction, revolt, disobedience, and waging war against the Muslim ruler, it is permitted for Muslims to wage war against the rebels. Imam Shafi` held that the Muslims should not initiate fight against the rebels unless they first start the fight [Mazhari]. This law applies when it is positively and unquestionably clear that the group is rebellious.

However, if it is difficult to determine which group is rebellious and which is just, because each party has a valid Shari argument to justify its course of action, then the pros and cons of both parties may be weighed to determine the party that is “just” on the principle of probability. If the juristic argument of one party seems to someone more convincing, it is permitted for him to assist such a group. If someone cannot prefer the standpoint of any one of them, he should remain neutral, as it happened in the civil wars of the Battle of Camel and the Battle of Siffin when many noble Companions (R.A) remained aloof.

The Battle of Camel and Siffin: Conflicts of the Noble Companions (R.A)

Imam Abu Bakr Ibnul Arabi says that this verse of battle between Muslims covers all cases. It includes the case where both parties prepare for war on grounds of a principle of Shariah. Civil wars of the noble Companions (R.A) were of this nature. Qurtubi, quoting this view of Ibnul Arabi, explains the actual situation of the Battle of Camel and the Battle of Siffin and gives guidelines for later generations of Muslims to follow in the light of the battles of the blessed Companions (R.A) . This author has dealt with this subject in “Ahkamul Quran” in Arabic and his Urdu book “Maqam e Sahabah”. The summary of the discussion given in that book with reference to Qurtubi (V.16, P.322) is as follows:

It is not permitted to attribute categorically, and with certainty, to any of the Companions that he was absolutely wrong in his action, because each of them acted according to his own Ijtihad. Their objective was to seek the pleasure of Allah. The Companions (R.A) are all our leaders, and it is enjoined upon us that we should hold back our tongue from talking about their mutual differences, and always speak the best things about them. Prophet’s companionship is a highly honourable position which should not be violated. The Holy Prophet (ﷺ) has prohibited to revile them or talk bad about them, and informed us that they have been forgiven and that Allah is pleased with them. Besides, there is the Hadith regarding Sayyidna Talhah (R.A) reaching us through several transmitting authorities that:

انّ طلحة شھید یمشی علی وجه الارض

“Talhah is a martyr walking on the face of the earth.”

If Sayyidna Talhah (R.A) was committing a clear sin by going out to wage war against Sayyidna Ali, (R.A) he could not attain the high status of a martyr. In the same way, if his act might be regarded as a failure to perform his duty on the basis of a clearly wrong interpretation, he would still not attain the status of martyrdom. Martyrdom is attained only when a person is killed in obedience of Allah. Therefore, it is necessary to construe the matter of the Companions (R.A) in terms of the principle mentioned above.

Another proof of this is available in authentic and well-established Ahadith which are reported by Sayyidna Ali (R.A) himself where the Holy Prophet (ﷺ) said: “The killer of Zubair is in Hell.” Furthermore, Sayyidna Ali (R.A) reports that the Prophet (ﷺ) said: “Give news to the killer of Sayyidah Safiyyah’s (R.A) son that he will be in Hell.” In the light of this we need to believe that Sayyidna Zubair and Sayyidna Talhah (R.A) were not sinners or disobedient to Allah in the position taken by them in the battle. Otherwise the Holy Prophet (ﷺ) would not have referred to Sayyidna Talhah (R.A) as a martyr, nor would he predict about the killer of Zubair (R.A) that he would be in Hell. Also, he is counted among the ten who were given the glad tidings of attaining Paradise. Traditions relating to this subject have almost reached the grade of continuity [tawatur] and the Traditions are referred to as ahadith mutawatir.

Likewise the noble Companions (R.A) who did not participate in the battles on either side, cannot be regarded as defaulters because their behavior, conduct and attitude in this matter was also based on their ijtihad, and Allah maintained them thus. Therefore, it is not proper in any sense of the word to curse them, to taunt them, to hold them as sinners, and to neglect their virtues, their struggles and their great religious stations. Some of the scholars were posed the question: what is your view regarding the blood that was shed in the battles that took place among the blessed Companions (R.A)? They simply recited the following verse of the Qur’an:

تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ

‘Those are a people who have passed away. For them what they earned, and for you what you earned. And you shall not be questioned as to what they have been doing. [2:134] ‘

The same question was posed to another scholar. He replied: “Allah saved my hands from being soiled with that blood. Now I will not soil my tongue with it.” He meant that he does not wish to make the mistake of categorically adjudging any one of the groups as the defaulter.

Allamah Ibn-Fuwarrak (R.A) says:

“Some of our colleagues feel that the example of the conflicts that took place between the noble Companions (R.A) is like that of the episodes of conflict that occurred between Sayyidna Yusuf (A.S) and his brothers. They, despite their mutual differences, did not lose their status of wilayah and nubuwwah. The same principle applies to the matter of conflicts that occurred between the Companions.”

Sayyidna Muhasibi (R.A) says: “As far as this bloodshed is concerned, it is difficult for us to say anything because there was a difference of opinion in this regard among the noble Companions (R.A) themselves.”

When Hasan Al-Basri (R.A) was asked the question concerning the wars between the noble Companions (R.A) he replied: “Those were fights in which the Companions were present and we were not. They knew all the circumstances and we do not know them. The matter in which the Companions are unanimous, we follow; and the matter in which there is difference of opinion, we observe silence.”

Sayyidna Muhasibi (R.A) says: “We concur with Hasan Al-Basri (R.A). We know that when the noble Companions meddled in any matter, they knew fully well why they were doing it. Our task is merely to follow them where they are unanimous, and where they differ we observe silence. We should not on our own introduce new ideas. We are assured that they must have exercised ijtihad and sought the pleasure of Allah. Therefore, in matters of religion they are all beyond doubt.”

To read this article in Urdu click on the link below:

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It is Absolutely not Permissible to Call a Companion a Sinner (Fasiq), By Mufti Muhammad Shafi

Posted on by Mufti Muhammad Shafi Usmani

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ (الحجرات: 6)۔

O those who believe, if a sinful person brings you a report, verify its correctness, lest you harm a people out of ignorance then become remorseful on what you did.

An important Question and Answer Regarding the Truthfulness of the Companions

Authentic Ahadith verify that this verse was revealed in connection with Walid Ibn ‘Uqbah, and in the verse, he is referred to as fasiq (sinner). Apparently, it goes to show that a sahabi (Companion) can be a fasiq. This is in conflict with the universally established maxim الصحابۃ کلھم عدول  (the Companions are all truthful and reliable). None of their statements, reports, or testimony can be doubted. ‘Allamah ‘Alus in Ruh-ul- Ma’ani says that the truth of the matter is according to the majority of the scholars, the blessed Companions are not infallible; it is possible for them, to commit sins – major sins which are fisq; at the time of committing the sin they will be dealt with in the appropriate manner in terms of the punishment prescribed for that act; and if any of them is found guilty of lying, his news, information, report or testimony will be rejected. However, on the basis of the express texts of the Qur’an and Sunnah, Ahl-us-sunnah wal-Jama’ah believes that Companion can, though, commit sins, they do not persist in it. There is no companion of the Holy Prophet ﷺ who has not repented and purified himself after committing a sin. The Qur’an, referring to the general class of the Companions, announces in general terms رضی اللہ عنھم ورضوا عنہ (…Allah is well-pleased with them and they are well-pleased with Him – 98:s). The pleasure of Allah is not possible without forgiveness of sins. Qadi Abu Ya’la says that Allah’s pleasure is one of His eternal attributes. He expresses His pleasure only for those about whom He knows they will die whilst seeking His pleasure (Ibn-Taimiyyah in As-sarim-ul-Maslul).

In sum: From amongst the magnificent group of the noble Companions, it is possible for a handful of them to commit a sin sometime or the other, but Divine aid comes to their rescue and they immediately repent. Through the blessing of the Holy Prophet’s company, Allah had made Shari’ah their nature. As a result, it was very rare for them to do anything contrary to Shariah and very unlikely to commit sins. It was natural for them to dedicate themselves to performing righteous deeds in conformity with the Holy Prophet’s ﷺ paradigm and the principles established by Islam. They exerted such efforts in obeying Allah and His Holy Prophet ﷺ in all matters of life, the example of which is never found in any of the previous religious communities. In comparison to the uncountable good works, merits, and excellence to their credit, even if they commit a sin once in a life-time, it would be quashed or would be counted non-existent. Furthermore, hadith collections record a number of incidents where the noble Companions expressed their supreme love and devotion for Allah and His Holy Prophet ﷺ. They expressed their highest degree of fear for Allah at the time of committing the most minor sins and repented forthwith. We have on record that some of the Companions presented themselves for punishment when they did something wrong and others tied themselves up to the column of the mosque; and so on. A hadith informs us that “He who repents on sin is like him who has not committed any sin”. The Qur’an says:

إن الحسنات یذھبن السیئات

Surely, good deeds erase bad deeds. [Surah Hud: 114]

This rule applies to them with greater force, since their good deeds are not like the good deeds of the general class of people. In fact, the status of their good deeds has been described in the collections of Abu Dawud and Tirmidhi on the authority of Sa’id Ibn Zaid:

واللہ لمشھد رجل منھم مع النبی ﷺ یغبر فیہ وجھہ خیر من عمل أحدکم ولو عمر عمر نوح

“By Allah, any one of them who participated in jihad with the Holy Prophet ﷺ and his face got covered with dust is better than your life-long obedience and worship, even if you attained the age of Nuh (A.S).”

Therefore, they will receive the same punishment that is prescribed for sin or crime which they might have committed. However, despite this, it is not lawful for any of us to regard any of them as fasiq. Consequently, if any Companion during the time of the Holy Prophet ﷺ committed a sin or crime which could be the cause of producing in him the effect of fisq, as a result of which he might have been referred to as a fasiq on that account, it does not become possible for that fisq to be regarded as his Permanent characteristic to call him, God forbid!, as a fasiq for all times to come (Ruh-ul-Maani).

Nevertheless, it is not at all necessary that in the current verse, Walid Ibn ‘Uqbah is categorically referred to as fasiq. Despite the fact that the verse is supposed to have been revealed in his incident, it does not mean that the word ‘fasiq’ is used for him, because before this incident, Walid Ibn ‘Uqbah had not done any such thing on account of which he could be referred to as fasiq. An analysis of the incident of Banul-Mustaliq indicates that he conveyed an incorrect information about that tribe which, acting in good faith, he thought was true whereas in reality, it was not. Therefore, the plain import of the current verse would be that it simply establishes the general rule that the news conveyed by a fasiq would be unacceptable. However, it may be emphasized that Walid Ibn ‘Uqbah was not a fasiq, but his information, because of a strong external context, did not seem acceptable. As a result, the Holy Prophet ﷺ refrained from taking any measures merely on his information and sent Khalid Ibn Walid (R.A) for proper investigation. If this is the case of the news conveyed by a bona fide reliable and righteous person, then with the stronger reason a fasiq’s news should be rejected and should not be acted upon. The truthfulness of the Companions is discussed fully by this author in his book “The Status of the Companions” which is already published in Urdu. It will partly be discussed under forthcoming verses 9-10.

To read this article in Urdu click on the link below:

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Does the Day of Arafah fall on the same day all over the world? Fasting The Day of Arafah in Different Country

Posted on by dar ul ifta jamia banuri town karachi

NOTE: It should be noted that the following answer is the English translation of the Fatwa issued by Jamia Uloom Islamia Allama Yusuf Banuri Town, Karachi, Pakistan.

Question

A message is widely circulating on social media these days that according to the Ahadith, one should fast on the day of ‘Arafah (not on the 9th of Dhu al-Hijjah) and’ Arafah is associated to the wuquf of Arafat. According to the lunar calendar in Pakistan, wuquf of ‘Arafat will be on the 8th of Dhu al-Hijjah. Therefore, we should fast on 8th Dhu al-Hijjah in Pakistan instead of 9th to be in harmony with Saudi Arabia. What is the view of shariah about this?

Answer

The virtue of fasting on the day of ‘Arafah

Hadiths describe the extraordinary virtue of fasting on the day of ‘Arafah. It is narrated on the authority of Abu Qatada that the Holy Prophet (ﷺ) said:

”صِيَامُ يَوْمِ عَرَفَةَ إِنِّي أَحْتَسِبُ عَلَى اللَّهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ، وَالسَّنَةَ الَّتِي بَعْدَهُ ”. (مسلم:1162،ابوداؤد:2425،ترمذی:749،ابن ماجه: 1730، احمد:22530)۔

Translation:  I am hopeful that Allah Almighty will forgive the sins of the previous year and the next year by fasting on the day of ‘Arafah.

Reasons to name Dhu al-Hijjah as the day of ‘Arafah

First of all, this point should be clear that why the ninth of Dhu al-Hijjah is called the “Day of Arafah”. The jurists have described three reasons for calling this date the Day of Arafah:

  • (1) Hazrat Ibrahim saw a dream on the night of eight (8) Dhu al-Hijjah that he is slaughtering his own son,  he was not sure whether this dream is from Allah Almighty or not. On ninth (9) Dhu al-Hijjah he saw the same dream again, then he convinced that this dream was from Allah Almighty since Hazrat Ibrahim had acquired this knowledge and certainty on 9th Dhu al-Hijjah. This date is known as the Day of Arafah.
  • (2) On the ninth of Dhu al-Hijjah, Gabriel (peace be upon him) had taught all the “rites of Hajj” to Hazrat Ibrahim (peace be upon him). so with the relevance of rites of hajj this date becomes the day of Arafah.
  • (3) On the 9th of Dhu al-Hijjah, All Hujjaj go to the field of Arafat for Wuquf, because of this connection they also call the 9th of Dhu al-Hijjah as the Day of Arafah.

It is clear from the above-mentioned statements, that in terms of naming a day it is not correct to mark or associate ‘Yawm al Arafah’ only with the wuquf of ‘Arafah. In fact it is known as Yawm al Arafah because of many other reasons. Therefore each country will have this day according to its date. So the day on which 9th Du al-Hijjah will take place in other countries will be called Day of Arafah even if it is not the day of ‘Arafah in Saudi Arabia.

Arguments for believing in the ninth Du al-Hijjah according to the lunar date of each country

It should also be clear that:

  • 1. The issue depends on whether Saudi Arabia’s sighting of the crescent is credible in favor of other countries or not. The prevailing view of the Hanafis in this regard is that the countries of the distant lands, with a great difference between sunrise and sunset, are not in favor of each other, and the difference between the climatic conditions of Saudi Arabia and other countries are observed repeatedly. Each country has its own valid time for prayers such as Tahajjud, Sahar, and Iftar, and Saudi Arabia cannot be considered the standard for prayers times in other countries, similar is the case of Eid, fasting, and sacrifice.  Every country will have its own sighting of the moon and each country will have its own lunar date for the fast of ‘Arafah, so fasting on the ninth day of Dhu al-Hijjah according to other countries Will have the virtue of fasting, even if it is the day of Eid in Makkah.
  • 2. Explaining the virtue of fasting in some ahadith, the words of 9th Dhu al-Hijjah are mentioned instead of the day of Arafah. For example, some of the mothers of the believers state:

”کَانَ رَسُولُ اللّٰهِ صلی الله علیه و سلم یَصُومُ تِسْعَ ذِی الحِجَّةِ وَیَومَ عَاشُورَاء” . (ابوداؤد :2437، نسائی :2372،2417، احمد: 22334،27376)۔

The Prophet (peace and blessings of Allah be upon him) used to fast on Ashura and on 9 consecutive days of Dhu al-Hijjah. This fast is actually for the 9th of Dhu al-Hijjah because the virtues of each of the first nine days of Ashrah Dhu al-Hijjah are constantly mentioned in ahadith. It is obvious that the virtue of fasting from first till the eighth day of Dhu al-hijjah is according to the lunar date of the whole world, therefore the virtue of fasting on the ninth of Dhu al-Hijjah will also be according to the lunar date of each country.

  • 3. There is a complication in keeping the fast of the day of Arafah on the 9th of Dhu al-Hijjah according to Saudi Arabia’s lunar calendar. The dates of some countries of the world are one day before Saudi Arabia, i.e. the countries where the moon is born, rises and the sun sets before Saudi Arabia. For example:  when it is 9th Dhu al-Hijjah in Saudi Arabia, it will be 10th Dhu al-Hijjah in some countries. On the 10th of Dhu al-Hijjah, the Muslims of this country will be celebrating Eid-ul-Adha and it will be unlawful for them to fast on that day, how can they observe this day as the day of ‘Arafah with Saudi Arabia?
  • 4. Islam is a religion of all times it is not the religion of the only 21st century, the information about the day of Arafah in Saudi Arabia is easily available through modern media. In earlier centuries, when there was no modern source of spreading information, people used to fast on the day of ‘Arafah according to their local lunar calendar. Even today, not everyone in all regions of the world has access to the latest technology and facilities, it is still not easy for all people to get timely information about other areas, so it still seems appropriate, easy and practical that the people of every country should fast ‘Arafah on the day when they have 9th Dhu al-Hijjah according to their lunar date.
  • 5. The day applies from sunrise to sunset, and fasting begins at dawn and ends at sunset. If the fast of the day of ‘Arafah is taken into account according to Saudi Arabia; Since there is a wuquf of ‘Arafah on that day, then there will be a time limit of the beginning and end of the fast in Saudi Arabia. The fast of ‘Arafah should be started in every region of the world in accordance with the time of dawn of 9 Dhul-Hijjah in Saudi Arabia and the fast should be broken at the time of sunset of 9 Dhul-Hijjah in Saudi Arabia. Although this would be totally absurd and unreasonable, it would be night time in the Far East and the Far West, and it would be either continuous night or continuous day in the North Pole and South Pole, and it would be day time in Saudi Arabia. Fasting ‘Arafah will not be in compliance to the Shari’ah rules in these countries. Therefore, in the matter of fasting times, people will be bound by the timings of their own area.

In short, Muslims in other parts of the world are not obliged to fast on the day of ‘Arafah according to the lunar date of Saudi Arabia. Muslims in Saudi Arabia should fast on the day when they have 9 Dhul-Hijjah, and Muslims of other countries should fast on the day when they have 9 Dhul-Hijjah. However, it is better for the Muslims in Pakistan and in the eastern countries which are one date behind Saudi Arabia, to fast on both the eighth and ninth of Dhu al-Hijjah, because the virtue of each fast ashrah e Dhu al-Hijjah is proved by authentic Ahadith. There is no prohibition for the people of these countries to fast on this day.

البناية شرح الهداية – (4 / 211): وإنما سمي يوم عرفة؛ لأن جبريل -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – علم إبراهيم صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ المناسك كلها يوم عرفة، فقال: أعرفت في أي موضع تطوف؟ وفي أي موضع تسعى؟ وفي أي موضع تقف؟ وفي أي موضع تنحر وترمي؟ فقال: عرفت؛ فسمي يوم عرفة.

تبيين الحقائق وحاشية الشلبي – (2 / 23): قَوْلُهُ: أَيْ تَفَكَّرَ أَنَّ مَا رَآهُ مِنْ اللَّهِ) أَيْ أَمْ مِنْ الشَّيْطَانِ؟ فَمِنْ ذَلِكَ سُمِّيَ يَوْمَ التَّرْوِيَةِ، فَلَمَّا رَأَى اللَّيْلَةَ الثَّانِيَةَ عَرَفَ أَنَّهُ مِنْ اللَّهِ؛ فَمِنْ ثَمَّ سُمِّيَ يَوْمَ عَرَفَةَ، فَلَمَّا رَأَى اللَّيْلَةَ الثَّالِثَةَ هَمَّ بِنَحْرِهِ؛ فَسُمِّيَ يَوْمَ النَّحْرِ، كَذَلِكَ فِي الْكَشَّافِ.

العناية شرح الهداية – (3 / 452): فَلَمَّا أَمْسَى رَأَى مِثْلَ ذَلِكَ ، فَعَرَفَ أَنَّهُ مِنْ اللَّهِ تَعَالَى ؛ فَمِنْ ثَمَّ سُمِّيَ يَوْمَ عَرَفَةَ…. وَإِنَّمَا سُمِّيَ يَوْمُ عَرَفَةَ بِهِ؛ لِأَنَّ جِبْرِيلَ عَلَيْهِ السَّلَامُ عَلَّمَ إبْرَاهِيمَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ الْمَنَاسِكَ كُلَّهَا يَوْمَ عَرَفَةَ، فَقَالَ لَهُ : أَعَرَفْت فِي أَيِّ مَوْضِعٍ تَطُوفُ ؟ وَفِي أَيِّ مَوْضِعٍ تَسْعَى ؟ وَفِي أَيِّ مَوْضِعٍ تَقِفُ ؟ وَفِي أَيِّ مَوْضِعٍ تَنْحَرُ وَتَرْمِي ؟ فَقَالَ عَرَفْت ، فَسُمِّيَ يَوْمَ عَرَفَةَ، وَسُمِّيَ يَوْمُ الْأَضْحَى بِهِ؛ لِأَنَّ النَّاسَ يُضَحُّونَ فِيهِ بِقَرَابِينِهِمْ.

تفسير البغوي – (7 / 48): أمر في المنام أن يذبحه، وذلك أنه رأى ليلة التروية كأن قائلاً يقول له: إن الله يأمرك بذبح ابنك هذا، فلما أصبح روی في نفسه أي: فكر من الصباح إلى الرواح أمِنَ الله هذا الحلم أم من الشيطان؟ فمن ثم سمي يوم التروية، فلما أمسى رأى في المنام ثانيًا، فلما أصبح عرف أن ذلك من الله عز وجل؛ فمن ثم سمي يوم عرفة.

الإنصاف – (3 / 244): سمي يوم عرفة؛ للوقوف بعرفة فيه، وقيل: لأن جبريل حج بإبراهيم عليه الصلاة والسلام، فلما أتى عرفة، قال: عرفت، قال: عرفت، وقيل: لتعارف حواء وآدم بها.

المغني – ابن قدامة – (3 / 112): فأما يوم عرفة فهو اليوم التاسع من ذي الحجة، سمي بذلك؛ لأن الوقوف بعرفة فيه، وقيل: سمي يوم عرفة؛ لأن إبراهيم عليه السلام أري في المنام ليلة التروية أنه يؤمر بذبح ابنه، فأصبح يومه يتروى هل هذا من الله أو حلم؟ فسمي يوم التروية، فلما كانت الليلة الثانية رآه أيضاً، فأصبح يوم عرفة، فعرف أنه من الله؛ فسمي يوم عرفة، وهو يوم شريف عظيم، وعيد كريم، وفضلة كبير، وقد صح عن النبي صلى الله عليه و سلم أن صيامه يكفر سنتين.

تبيين الحقائق وحاشية الشلبي – (1 / 321): قال – رحمه الله – :(ولا عبرةباختلاف المطالع) وقيل: يعتبر، ومعناه أنه إذا رأى الهلال أهل بلد ولم يره أهل بلدة أخرى يجب أن يصوموا برؤية أولئك كيفما كان على قول من قال: لا عبرة باختلاف المطالع، وعلى قول من اعتبره ينظر فإن كان بينهما تقارب بحيث لا تختلف المطالع يجب، وإن كان بحيث تختلف لا يجب، وأكثر المشايخ على أنه لا يعتبر حتى إذا صام أهل بلدة ثلاثين يوماً وأهل بلدة أخرى تسعة وعشرين يوماً يجب عليهم قضاء يوم، والأشبه أن يعتبر؛ لأن كل قوم مخاطبون بما عندهم، وانفصال الهلال عن شعاع الشمس يختلف باختلاف الأقطار، كما أن دخول الوقت وخروجه يختلف باختلاف الأقطار، حتى إذا زالت الشمس في المشرق لا يلزم منه أن تزول في المغرب.

بدائع الصنائع – (2 / 83): هذا إذا كانت المسافة بين البلدين قريبة لا تختلف فيها المطالع، فأما إذا كانت بعيدة فلا يلزم أحد البلدين حكم الآخر؛ لأن مطالع البلاد عند المسافة الفاحشة تختلف، فيعتبر في أهل كل بلد مطالع بلدهم دون البلد الآخر.

العرف الشذي للعلامة الكشميري (2/ 217): وقال الزيلعي شارح الكنز : إن عدم عبرة اختلاف المطالع إنما هو في البلاد المتقاربة لا البلاد النائية ، وقال كذلك في تجريد القدوري ، وقال به الجرجاني ، أقول : لا بد من تسليم قول الزيلعي، وإلا فيلزم وقوع العيد يوم السابع والعشرين أو الثامن والعشرين أو يوم الحادي والثلاثين أو الثاني والثلاثين؛ فإن هلال بلاد قسطنطنية ربما يتقدم على هلالنا بيومين ، فإذا صمنا على هلالنا، ثم بلغنا رؤية هلال بلاد قسطنطنية يلزم تقديم العيد ، أو يلزم تأخير العيد إذا صام رجل من بلاد قسطنطنية ثم جاءنا قبل العيد، ومسألة هذا الرجل لم أجدها في كتبنا ، وظني أنه يمشي على رؤية من يتعيد ذلك الرجل فيهم ، وقست هذه المسألة على ما في كتب الشافعية : من صلى الظهر ثم بلغ في الفور بموضع لم يدخل فيه وقت الظهر إلى الآن أنه يصلي معهم أيضاً، والله أعلم وعلمه أتم ، وكنت قطعت بما قال الزيلعي، ثم رأيت في قواعد ابن رشد إجماعاً على اعتبار اختلاف المطالع في البلدان النائية ، وأما تحديد القرب والنائي فمحمول إلى المبتلى به، ليس له حد معين وذكر الشافعية في التحديد شيئاً.

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