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FIRQOŃ MEŃ JAMĀ’AT KI PEHCHĀN

Āp taslīm kareiń ya na kareiń Dīn-e-Islam ko itnā nūqsān ghairoń ne na’hīń pahūńchāya jitna Islam ke mān’ne vāloń ne pahūńchāya. Ye alag bāt hai ke kisi ne dānis’t (purposely) aur kisi ne nā-danis’t (unwittingly) taur par. Yahi vajhe hai ke āj Tum hi ghālib rahoge agar tum mo’min huye.

antumul a’lawna in kuntum mu’mineena: (aal-e-

imraan:139) Jaisī bishārat (glad tidings) pāne vālī ūm’mat ghairoń ke liye tarnool banī huyī hai. Voh ūm’mat jise poorī duniya par hūkmrānī karnī thī āj kashkool (Beggar’s Cup) liye ghair-muslimoń ke pīche pīche phir rahī hai. Had to ye hai ke musalmān hukumatoń ke faisle ghair Muslim hukumatoń ke hān se ho kar āti hai aur agar ko’ī Musalmān hūkoomat us ko nāgawār samjhe to us ka takhta ulat diya jātā hai. Ye sab kuch kyooń aur kaise ho rahā hai? Is ki bahot sī vūjoohāt (reasons) ke sāth ek tawīl dāstān (story) hai lekin filhāl nihāyat ikhtesār se kām lete huye sirf buniyādī (fundamental) vaj’h ko man’zar-e ‘ām (public view) par lane ki koshish kareińge. Voh buniyādi vaj’he ye hai ki voh zābte’ hayāt jise Allah ta’ā’lā ne apne mān’ne vāloń ke liye pasand farmāyā hai use chod diyā aur voh zābte’ hayāt (code of life) Islam hai.

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Allah ta’ā’lā farmātā hai:- Main ne tumhāre liye ba-lihāz Dīn Islam ko pasand kiya hai.

razitu lakumul islaama deena” (maida:3)

Islam ko pas pashat dāl diya gaya. Dīn Islam ko mukam’mal (complete) taur par rad (to nullify, to abrogate) karne ki jur’rat to kisi ko na huī kyooń ke Allah rabul iz’zat ne Aur jo log Islam ke alāwa kisi aur dīn ko talāsh kare voh us se hargiz qūbool na’hīń kiya jāyega.

wa mayyabtaghi ghairalislami dinan falayyuqbala minhu (aal-

imran:85)

Farmā kar Islam se farār ke tamām rāste band kar diye to dunyā parast Mullaoń (one who knows only religious dogma) ne Islam ke andar hi rah kar gūl khilā ne shūroo’ kar diye maslan Muslimeen ko Qur’ān Majīd aur hadīs se begāna kar ke rasm (ceremony) wa riwāj (custom, practice) meń jakad diya. Ghairoń ne soorat-e-hāl (state of affairs) ko bhānpte (guess) hūye tafrīqe (dissension, separation) bāzi ka bīj boyā, ikhtelāf (discord, difference of opinion) ko hawā di aur Mullaoń ko hatyār (weapon) ke taur par istemāl kiyā. Maulwi bhi āstīn ka sānp (domestic enemy) sābit huye, nadān awām ne inka bharpoor sāth diyā. Is tarah ghairoń ki sāzish (conspiracy, plot) kārgar sābit huī aur is ūm’mat ne jise

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Aur tum sab mil kar Allah kī ras’sī (Dīn) ko mazbootī se pakad lo.

wa’tasimoo bihablillahi jamian” (aal-imran:103)

jaisā hukm mil chukā thā aur firqe firqe na bano. wala tafarrakhu” (aal-

imran:103) Jaisī talwār jis ke sar par latak rahī thī zarah bhar bhī khauf na khāyā. Firqabandī (sectarianism) kī ibtedā kardi. Islam ko mazhab meń badal diya. Firqoń ne firqawārāna nām rakh liye aur apne āp ko mukhtalif shakhshiyāt (personalities) se mansoob (engaged) kar liyā. Mukhtalif jamā’teiń v’jood (being, existence) meń āgayeiń. Shariat (divine law of Islam) ki jaga Tarīqat ko lāzim kar diyā gayā jis ne defreezar ka kām kiya. Tahqīq (verification, search) ke darwāze band kar diye gaye.

“Ikhtilaaf ummati rahmatu (mere ummat ka ikhtilaaf rahmat hai)” jaisi hadīseiń ghad (fabricate) kar ikhtilāf jis ko Allah ke Rasool (sas) halākat (death, slaughter) ka bā’as batāyā thā, rehmat (mercy) samjhā jāne laga. Allah ke Rasool (sas) farmāte haiń:- Ikhtilāf na kiyā karo is liye ke tum se pehle jo log the unhoń ne ikhtilāf kiyā thā lihāzā halāk hogaye. (sahih bukhaari)

Laa takhtalifuu fainna man kaana qablakumukhtalafu fahalakuu (sahih bukhaari)

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Allah ta’ālā farmātā hai:- Aur tum mushrikīn (polytheist) meń se na hojāna (ya’nī) un logoń meń se (na hojānā) jinhoń ne apne Dīn ko tukde tukde kar dālā aur firqe firqe hogaye. (surah Rome:31-

32)

Walaa takuunuu minalmushrikeen. Minallazina farra quu dinahum wakaanuu shiya’an (rom:31-32)

Is farmān-e-Ilahi se bhi kisi ke kān par jooń tak na reińgi. Mazid’ bar-an’ (moreover) Allah Rubbul ‘alamīn ne firqabandi ke dil-dā’ra afrād ke soye huye zamir (conscience) ko jhinjhod te huye yahāń tak farmāyā:- (Aye Rasool (sas) beshak jo log apne Dīn ko tukde tukde kar dāleiń aur firqe firqe ban jāyeiń āp ka un se ko’ī ta’lukh na’hīń un ka ma’amla to Allah ke hawāle hai. (surah Anaam:160)

Innallazina farraqu deenahum wa kanuu shiya’allasta minhum fi shai inn innamaa amru hum illahahi (an’aam: 160)

Allah ta’ālā ne to firqoń ka Rasool (sas) se ta’lukh hi na’hīń rakhā lekin ko’ī firqa tus-se-mus na huwa aur phir sab kuch ho gaya jo na’hīń hona chāhiye tha. Ummat ka shirā’zah (organization) bikhar gaya, ijtimāiat (unity) pā’rah pā’rah (tear to pieces) hogayi, aur Ummat ke tukde tukde hogaye ab hāl ye hai ke firqe dandanā te

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(move about without let or hinderance) phir rahe haiń balke…

tamām giroh (gang, groups) jo kuch un ke pās hai usi meń magan hai.

Kullu hizbim bimaa ladaihim farihoon (rom:32)

Ke misdāq (according to) apne hāl meń mast (intoxicated, lustful) haiń. Yooń (thus) Allah ke Rasool (sas) ki mūnda’raja zail peshan goi sau (100) fīsad poori hogai. Aur ye Ummat tihattar (73) hisson meń taqsim (divide) ho jāyegi. Bahattar (72) dozak meń jāyeińge aur ek jannat meń jāyega aur voh jamā’t hogi. (sunan abu da’wood sanad sahih)

Wa inna haazihilmillata sataftariqu ‘la salaasiwwa sab’ina, sintaani wa sab’uuna finnaari wa wahidatunn filjannati wahiyaljamaa’tu (musnad abu dawood – sanad sahih)

Yād rahe Ummat meń jitne bhi firqe bane haiń voh kisi Hindu, Sikh ya Isāi (Christian) ne na’hīń banāyi balke ye firqe kalimago musalmānoń hi ki paidāwār haiń jabke is ke bar-aks (on the contrary) har firqe ka Mavlavi (a learned man) apni taqrīr aur khitāb ka āghāz umooman (generally) “wa’tasimu bihablillahi jami’aan walaa tafarraqu (Aal-Imran:103) hi se karta hai, ye firqa parast

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Aur tum un logoń ki tarah na hojāna jo firqe firqe ban gaye aur jinhoń ne vāzeh dalāil (proofs) ājāne ke ba’ad ikhtilāf kiya, aise (such) logoń ke liye badā ‘azāb (torture) hai.” (Aal-Imran:105)

Wala takuunuu kallazeena tafarraquu waqtalafuu mimba’di maa jaa’ humulbayyinaatu wa uulaa’ka lahum ‘azaabunn ‘azeem. (aal-imran:105)

Jaise āyāt ki tilāwat bhi khoob karte haiń. Unheiń yeh bhi ma’loom hai ke firqabandi (sectarianism) shirk hai (Rom:31-32) firqabandi kufr hai (Aal-Imran:105-106) firqabandi baghāwat (rebellion) hai (Aal-e-Imran:103) firaqbandi azāb (torture) hai (Anaam:65) aur firqabandi harām hai (Aal-Imran:103) lekin is ke bāwajood musalmān haiń ke firqabandi ko bichde huye dost ke mānind gale se lagāye huye haiń balke mazid kon’paleiń nikāl rahe haiń aise hālāt meń ek ām-ādmi to firqoń meń aisa jakdā huwa hai ke phatak bhi nahi sakta lekin voh haq (truth) ka mutalāshi (seeker) aur apni nijāt (salvation) ke liye sar’-gardān’ (wandering in search of) hotā hai jab hāth pāon mārta hai to har taraf se Qur’ān hadīs ki āwāzeiń āne lagti haiń. Voh hairān wa pareshān hojāta hai aur be-sākh’tah (artless, natural) pukār uthtā hai ke

“jāooń to jāooń kahān?”

Kyooń ke har Mavlavi ko’ī’ na ko’ī’’ aisī rawāyat (tradition) pesh karta hai jis ka rāvi (narrator) Baghdad ke rāvi se bhi ziyāda nuqsān da hota hai. Baghdad ka rāvi to sirf makān bahā kar le jātā hai lekin āj kal ki man

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ghadat rawāyatoń ka rāvi īmān ko bahā kar le jātā hai. Bechāre haq ke mutlāshi (seeker) ko ye na’hīń mal’oom hota ke firqoń meń Qur’ān majīd aur hadīs Nabawi ka khātir khawā (satisfactory) ihtimām na’hīń kiya jātā balke za’if, (weak) munkir (false) aur mauzoon (fit, agreeable) rawāyat (traditions) ke sāth sāth khud sākhta Fuqa, Rāi (opinion, view), Aqwāl Al-Rijāl ki āmezish (adulterate, mix) kar ke Dīn-e-Islam ko maskh kiya jāta hai. Kam ilm aur be ‘ilm hazrāt ko ma’loom na’hīń hota ke firqa kon hai aur jamā’t kaunsi hai? Azāb kis meń hai aur nijāt (salvation) kis meń? Zāhiri ārā’ish (dressing) wa zebā’ish (decoration) ko dekh kar ko’ī kisi ko haq par samajhne lagtā hai aur ko’ī kisi ko.

Aise hālāt meń jab ke fitnoń ka daur ho, firqe urooj (rising, ascent) par hon asal Islam par dabes pardey pad chuke hoń, ek Islam ke kai Islam ban chuke hoń. Vaqt ka aham (important, significant) tarein taqāza (demand) hai ke firqoń meń “Al-Jamaat” ki nishāndahi ki jāye firqabandi ke nuqsānāt ko ujāgar kiya jāye ta’ke awām al-nās par haq vāzih (clear, evident) ho aur voh jahan’nam ka indhan (fire wood, fuel) banne se bach jāyeiń varna qiyāmat ke din Muslimeen ko Allah ta’āāa ke sāmne jawābda honā padega ke unhoń ne firqabandi jaise shirk (partnership) aur kufr (infidelity, ungratefulness) se āgha (aware) kyooń na kiya?

Lihāza muqtasar si pehchān aur ta’āruf hāzir khidmat hai tā ke ma’loom ho sake ke ma’ni wa mafhoom ke lihāz se firqa kise kehte haiń aur is haqīqat par bhi ghaur kiya jay ke ākhir kyā vajhe hai ke Allah ta’ā’lā ne firqabandi ko harām, shirk aur kufr se ta’bīr kiya hai aur us ghunā’ ne

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jurm meń moolav’vas (tainted with sins) hone wale ka thekāna jahan’nam qarār diya hai.

FARAQA TAFARRAQA TAFARRUQAN ALFURQATU ALFARAQU ALFIRQU ALFAARIQU

judā karna mutfirq rāston par chalna judāi garoh bādaloń ka vuh tukda jo doosre bādaloń se alāhida ho.

FARRAQA TAFREEQAN ALFARQU ALFIRQATU ALFAREEQU

Taqsīm karke judā karna mang nikālna logoń ki toli ādmiyoń ka garoh

(Almanjid Arabi/Urdu – matarjuma Mohammad Razi Usmani)

Darje bālā tamām mutālib wa ma’āni ka khulāsa, lūb’b-elubāb’ (crux of the question) aur mafhoom bilkul vāzeh hai ke firqe ka itlāq, matfirq hona aur garoh banānā vaghaira par hota hai. Mazid’ bar-an’ Allah ta’ā’lā aur us ke Rasool (sas) ne siraat-mustaqīm se hat jāne ko bhi tafrīq farmāyā hai. Hazrat Abdullah Bin Masood (ra) farmāte hai:-

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Rasoolullah (sas) ne hamāre liye ek khat khīncha phir farmāyā ye Allah ka rāsta hai phir us ke dayeiń bayeiń chand khutoot khīnche aur farmāyā ye (aise) mutfirq rāste haiń jin par shaitān hai jo apni taraf bulā rahā hai. Phir āp (sas) ne ye āyat tilāwat farmāyi:- “Wa anna haaza siraati mustaqeeman fattabi’uuh wala tattabi’ussubula fatafarraqa bikum an sabilihii.” (surah anaam:153) beshak ye merā sīdhā rāsta hai is rāste ki pairawi (pursuit) karna aur doosre rāstoń ki pairawi nā karna varna ye rāste tum ko Allah ke rāste se bhatkā (mislead) deińge. Al gharaz Allah ta’ā’lā ke rāste (sirāt-e-mustaqim’) se hat jāne, mutfur’raq (scattered) hojāne aur ikhtilāf kar ne hi se firqabandi ki ibtedā hoti hai. Ab kuch tazkerah is Jamā’t ka bhi sun leiń jise Allah ke Rasool (sas) ne “Al-Jamā’t” keh kar firqoń se mumtāz’ kar diya thā balke chand imtiyāzi (distinguishing) ausāf (qualities) ki nishandhi (identification) farmā kar hujjat tamām kar di thi ke Tamām firqoń se alag raho. (sahih muslim wa sahih bukhari)

Fa’tazil tilkalfiraqa kullaha (sahih muslim wa sahih bukhaaari)

par āsāni se amal ho sake aur ko’ī ye na keh sake ke sub ke pās haq hai ya hameiń jannat meń jāne vāli jamā’t ka ‘ilm na ho sāka varna hum zaroor firqoń se kināra kashi (to keep aloof) ikhtiyār karke

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Jamaat-ul-muslimeen aur un ke Imām se chimte raho. (sahih muslim wa sahih bukhari)

Talzamu jamaat-ul-

muslimeena wa imaama hum (sahih muslim wa sahih bukhaari)

par amal kar te. Al-jamā’at meń munda’raja zail imtiyāzi ausāf ka hona lāzmi hai aur yehi firqa aur jamā’at meń imtiyāz hai.

AL-JAMĀ’AT KI IMTIYĀZI KHUSUSIĀT

Nām:- Allah ta’ā’lā ne apne mān ne valoń ka nām Muslimeen rakha hai. Huwa sammakumul muslimeena min qablu wa fi haza (haj:78)

“Allah ta’aala ne tumhaaraa naam Muslimeen rakha hai Quraan majeed main bhi aur us se pehle vali kitaabon main bhi.” (haj:78)

Yehi vaje hai ke Al-jamā’at ka har fard sirf Muslim hota hai aur us ka ko’ī firqewārāna nām yā pehchān na’hīń hoti. Ijtemaaiat:- Islam aur ijtemāiat choon ke lā’zim-o-malzoom (inseparable) haiń jaisa ke Allah ke Rasool (sas) ka irshād hai:- Jamā’at ko lāzim pakdo aur alā’hidagi se bacho is liye

Alaikum biljamaatati waiyyakum walfur qata

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ke shaitān ek (ādmi) ke sāth hota hai aur do (ādmiyon) se door ho jātā hai. (tirmizi wa mustadrak hakim – sanad sahih)

fainnashaitaana ma’alwaahidi wahuwa minalisnaini ab’adu (tirmizi wa mustadrak hakim – sanad sahih)

Lihāza jamā’at ka hona lāzimi hai. Lekin jamā’at ka nām bhi vahi qābile qubool hoga jis ka suboot Allah ke Rasool (sas) ke daur-e-mubarak meń ho, na ke khud sākhta jamāteiń. Allah ke Rasool (sas) ne farmāyā:- (1) Jamaat-ul-muslimeen aur us ke Imām ko lāzim pakdo. (sahih bukhaari wa sahih muslim) (2) Hā’iz aurateiń bhi Jamaat-ul-muslimeen ke sāth (Eid-gah) meń hāzir raheiń. (sahih bukhari)

Talzamu jamaat-ul-

muslimeena wa imaama hum (sahih muslim wa sahih bukhaari) Faammalhuyyazu fayashhadna jama’atal muslimeena (sahih muslim wa sahih bukhaari)

Goya ke muslimeen ki ijtemāiat ka nām “Al-jamā’at” hi hona chāhiye khāh (either, whether) ko’ī sā bhi daur ho na ke kisi maktab, maslak aur mazhab ke mānne valoń ka firqawārāna aur khudsākhta nā. Yahāń ye bāt bhi ro’z-e-rau’shan (broad day light) ki tarha vāzeh ho’gai ke firqoń meń “Al-jamā’at” Jamaat-ul-muslimeen hi hoti hai na ke ko’ī aur khudsākhta jamā’at. Zābte hayāt: Jamaat-ul-muslimeen ka zābte hayāt sirf munaz’zal min-Allah (Allah’s revelation) shariat (Qur’ān

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majīd aur ahādīs Nabawi) hi par mushtamil (comprising) hota hai. Is ke pās kisi fatwe (legal opinion), ra’e (advice) aur qiyās (guess, conception, thought) ki ko’ī ghunjāish na’hīń hoti. Imām Jamā’at: Kisi bhi Ijtemāiat ka Amīr ke baghair hona shu’tur-e be-mohār (out of control) ki mānind hota hai. Yehi vaja hai Allah ke Rasool (sas) ka manshā (motive) hai ke jungal ho ya safar baghair Amīr ke na rahā jāye. (1) Jab teen ādmi safar ke liye nikleiń to unheiń chāhiye ke voh apne meń se ek ko amīr banāleiń. (abu dawoo, musnad – sanad sahih)

Izaa kharaja salaasatun fi safari falyu’ammiruu ahada hum (abu dawoo, musnad – sanad sahih)

(2) Teen ādmioń ke liye halāl na’hīń ke kisi jangal meń raheiń magar ye ke apne meń se kisi ko apna Amīr banāleiń (musnad ahmad wa sanad hasan)

La yahillu lisalaasati nafarin yakuu nuuna biarzi falaatin illah ammaruu alaihim ahada hum (musnad ahmad wa sanad hasan)

(3) Jo shakhs is hāl meń marā ke us par Imām Jamā’at na ho to us ki maut jāhalat ki maut hogi. (mustadrak hakim wa sanad sahih)

Man maata walaisa alaihi imamu jamaa’atin fainna mautata mautatun jahiliyyatun(mustadrak hakim wa sanad sahih)

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(4) Aur jo shakhs is hālat meń margayā ke us ki gar’dan meń (Amīr) ki ba’ith (oath of alliance) na’hīń to us ki maut jāhalat ki maut hogi. (sahih muslim)

Wa man maata walaisa fee ‘unuqihee bai’atun maata meetatan jaa hiliyyatan (sahih muslim)

Yehi vaje hai ke Allah ke Rasool (sas) ne “talzamu jamaa’atulmuslimeena wa imaamahum:“ (sahih bukhaari wa sahih muslim)“ “Jamaat-ul-muslimeen aur un ke Imām ko lāzim pakdo” ka hukm farmā kar ek Muslim ke liye Jamā’at aur Imām ko lāzmi qarār de diya. Itā’at Amīr: Kisi bhi tanzīm, Idāra ya Ijtemaiat meń sarbarah ya amīr ki itā’at lazimi hoti hai aur nazm (arrangement) wa zabt (discipline) ka taqāzā bhi yehi hai varna sarbarā Cut Putli balke (show piece) ban ke rah jātāhai aur ijtemāiat machh’li markit ke samān pesh karti hai. Yehi vaje hai ke Islam meń itā’at-e-amīr farz hai. Farmāne Ilāhi hai:- aye īmān vāloń Allah ki itā’at karo aur Rasool (sas) ki itā’at karo aur jo tum meń se sahib am’r (amīr) hon un ki itā’at karo.” (nisaa:59)

Ya ayyohallazina aamanu ati’ullaha wa atiurrasoola wa uulilamri minkum. (nisaa’:59)

Mazid Allah ke Rasool (sas) ka ye farmān mubarak bhi amīr ki itā’at ko taqwiyat (strengthening, support) pohnchā ne ke liye kafi hai:- “jis ne Amīr ki itā’at ki us Mayyuti’ilameera faqad

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ne meri itā’at ki aur jis ne Amīr ki nāfarmī ki us ne meri nafarmāni ki.” (sahih muslim)

ata’ani wa mayya’sil ameera faqad asaani’ (sahih muslim)

Albatta amīr ki itā’at mashroot (conditional) hai. Rasoolullah (sas) farmāte haiń:- Muslim ādmi par (amīr ka hukm) sun’nā aur itā’at karnā lāzimi (compulsory) hai khāh use voh (hukm) pasand ho yā nā pasand (is shart ke sāth ke) use ghunah ka hukm na diyā jāye. (sahih muslim)

Assamu’u watta ‘atu ‘alalmar’ilmuslimi feemaaahabba aw kariha maalam yu’ mar bima’siyatinn. (sahih muslim)

Islam Par Amal: Jamaat-ul-muslimeen ki pehchān ke liye darje zail khoobi ka honā bhi lāzimi hai ke woh Islam meń poore ke poore dākhil ho jā’e.” (baqara:208)

Udkhulu fissilmi kaaffatan (baqara:208)

Ke tehat Islam ke har goshe aur har paih’loo par amal karti ho, na ke firqoń ke tarah kisi ek hi mas’aley (issue) ko le kar baith jāye usi ki tabligh ho usi ka parchār balke tamām tar tuvān’ń’iyān usi par kharch hon aur bāqi Islam ka Allah hafiz. Shirk se nafrat: Allah ta’ā’lā ka darje zail farmāne mubārak

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“Beshak (indeed) Allah is bāt ko na’hīń bakhshe ga ke us ke sāth shirk kiya jāye aur us ke ilāwah har gunah ko bakhsh degā jis ke liye chāhega.” (nisa:48)

Innallaaha la yaghfiruu ayyushraka bihee wa yaghfiru maaduuna zaalika limayyashaa’ (nisaa:48)

Ko sāmne rakhte hoye Jamaat-ul-muslimeen har qism ke shirk ko zulm-e-azīm aur nāsoor samajte huye us se sakht nafrat karti hai. Itā’at-e-Rasool (sas): Jamaat-ul-muslimeen ke imtiyāzi ausāf meń is sifat ka honā bhi bahot zaroori hai ke voh (1) Rasool (sas) ki itā’at karo tā ke tum par raham kiya jāye. (noor:56)

Ati’urrsoola la’allakum tur hamoon (uoor:56)

(2) Aur Rasool (sas) ki pairawi karo take tum hidāyat pāo

Wattabi’uuhu la’allakum ahtadoon (araaf:158)

(3) Tumhārey liye Allah ke Rasool (sas) (ki sirat (virtues, disposition, character)) meń bahtareiń (best, superior) namoona (model) hai. (ahzaab:21)

Laqad kaana lakum fi rasulillah uswaton hasana (ahzaab:21)

Ki roshni meń itā’at-e-Rasool (sas) ko farz samajhte huye tark-e-sunnat ko gunah samajhti ho balke firqoń ki tarah ye na kaheiń ke “sunnat hi to hai, amal kar lo to

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achchā hai na karo to koi harj na’hīń”. Isi tarah Allah ke Rasool (sas) ki shān meń be-adabi (disrespect) aur gustākhi (arrogance) to kya us ke tasauwur (imagination, thinking) ko bhi kufr samajhti ho. Firqoń se bezāri: Jamaat-ul-muslimeen ke liye lazim hai ke voh Allah ke Rasool (sas) ke farmān: “fa’tazil tilkalfiraqa kullaha” (tamām firqoń se alag raho) (sahih bukhari wa sahih muslim) ke peshe nazar sab firqoń se bezār rahe. Jo log darj bālā khoobioń (goodness) aur khususiyāt ke hāmil (bearer) na’hīń aur unheiń in par amal kar ne ki taufiq (Allah’s grace or favour) nahin voh firqa to ho saktey hain lekin “Al-jamaat” kehlāne ke qat’i (entirely) haqdār na’hīń khāh (weither) khud sākhta ijtemā’iat ke a’lam-bar-dar (supporter) hi kyooń nah on. Firqoń ke liye intehāi ghaur ka muqām hai balke un se bezāfrat ki intihā (utmost point or limit) hai ke agar Jamaat-ul-muslimeen maujud na ho tab bhi firqoń se alag aur lā ta’aluq hi rehnā padega khāh maut hi ka sāmnā kyooń na kar nā padey. Yehi voh maqām (place) hai jahān Islam aur firqoń ki rāheiń (Roads, ways) alag alag ho jāti haiń. Ek Sahābi (ra) ke poochh’ne par Allah ke Rasool (sas) ne do took (give a curt reply) alfāz meń farmāya ke “Tamām firqoń se alag rehnā khāh tumheiń darakht ki jadein hi kyooń na chabāni padeiń hatta ke jab tumeiń maut āye to is hāl meń ke tum kisi firqe meń na ho.” (sahih bukhaari wa sahih muslim)

Fa’tazil tilkaalfiraqa kullahaa wa law in ta’azza biasli shajaratin hatta yudrika kalmautu wa anta ‘alaa zaalik (sahih muslim wa sahih bukhaari)

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Itmām hujjat: Dawat-e-haq ke daurān mukhālifīn ghalat fahmi ya kam fahmi ki binā par ye bhi kehdeteiń haiń ke āp ne kaunsā kārnāma anjām diya? Āp ne bhi to Jamaat-ul-muslimeen ke nām se ek naya firqa bana dālā. Ba’az ne to kaj-faih’mi (wrong headedness) ki intihā kardi aur hat dharmi ka aisa muzāhera kiya ke Jamaat-ul-muslimeen ke khilāf “Al-firqatul jadid” naami kitaab bhi likh daalaa. Kaash! Ye log apne aap par taras khā te aur Allah ke Rasool (sas) ke munda’raja zail farmāne mubaarak par ghaur kar letey. Firqon ka zikr karte huye Allah ke Rasool (sas) ne ek sahābi (ra) ko farmāyā:- “Jamaat-ul-muslimeen aur un ke Imām se chimte rehnā.” (sahih bukhaari wa sahih muslim)

Talzamu jamaat-ul-muslimeena wa imaama hum (sahih muslim wa sahih bukhaari)

Sahabi (ra) ne arz kiya:- “Agar Jamaat-ul-muslimeen aur un ka Imām na ho (to meń kya karon)? (sahih bukhaari wa sahih muslim)

Fain lam yakun lahum jamaa’atun wala imaa mun?

Allah ke Rasool (sas) ne farmāyā:- “aisi hālat meń tum tamām firqoń se alag hojānā khāh tumheiń darakht ki jadeiń hi kyooń na chabāni padeiń hatta ke tumeiń maut bhi āye to is hālat meń ke tum (kisi firqe meń na ho).” (sahih bukhaari wa sahih muslim)

Fa’tazil tilkaalfiraqa kullahaa wa law in ta’azza biasli shajaratin hatta yudrika kalmautu wa anta ‘alaa zaalik (sahih muslim wa sahih bukhaari)

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Mulā’hazah (close examination) farmā’yā āp (sas) ne firqoń meń Jamaat-ul-muslimeen ko mumtāz karne ki soo’raj se ziya’dah rau’shan aur chānd se ziya’dah cha’mak-dār aur shaffaf (clear) dalīl (proof) hai. Warna āp keh sakte the ke kisi bhi Islami pasand Jamā’at meń shāmil hojānā. Agar Jamaat-ul-muslimeen ko bhi ek firqa mān liyā jāye to phir Allah ke Rasool (sas) kisi firqe ke sāth mun’salik (attached) hone ka hukm de sakte haiń? Kya Rasoolullah (sas) jahan’nami tolī ke sāth chimatne ka hukm de sakte haiń? Kyooń ke firqoń ka thikana jahan’nami hai (abu dawood) Lihāza Jamaat-ul-muslimeen ba-bān’g-e do’hul (with the beat of drum, openly) kaih’ti hai ke jannati firqa “Al-jamaat” ya’ni Jamaat-ul-muslimeen hi hai. Isi liye to Jamaat-ul-muslimeen aur us ke imām se chimte rehne ka hukm diya gayā. Firqoń me Jamaat-ul-muslimeen ka yehi imtiyāz (distinction) hai jo kisi aur jamā’at yā firqe ko hāsil na’hīń hai aur ye itmām (complete, perfect) hujjat (argument) hai. Vai’se hi Allah ke Rasool (sas) ke munda’raja zāil farmān ki rau’shani meń kisi īmān vāe ko zeb (beauty, grace) na’hīń detā ke voh Jamaat-ul-muslimeen ke mu’āmle meń khiyā’nat (breach of trust, dishonesty) kare aur us se door rahe. “Teen chīzeiń aisi haiń ke un ke mu’āmle meńn kisi mo’min ka dil khiyā’nat na’hīń karta:- (1) Amal khālis Allah ke liye

karnā. (2) Amīr ki itā’at karna.

Salasun la yughillu alaihinna qalbu mu’minin ikhsuamali lillah watta’atu liza’atu lizawilamri walzumu jamaat’tilmuleemina (mustadrak, alkabeer albaani – sanad sahih)

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(3) Aur Jamaat-ul-muslimeen se chimte rahna.

(mustadrak, alkabeer albaani – sanad sahih) Al-gharaz (in short) is par fi’tan daur meń sirf Jamaat-ul-muslimeen hi hai jo “Al-jamaat” ke tamām taqāzey (demands) poore kar rahi hai aur voh tamām khubiyān (virtues) us meń ba-darja (to a degree) uttam (best) maujood haiń jo ek jannati firqe ko dar-kār (necessary) hoti hai. Ab har shakhs ke liye lāzim hai ke voh maujoo’dah firqoń meń “Al-jamaat” (Jamaat-ul-muslimeen) ko pehchāne aur fauran is ke sāth munsalik (attach, link) ho jāye kyooń ke isi meń falah (prosperity) hai aur isi meń nijāt (salvation) hai. Kya khabar kab maut ājāye? Agar firqoń meń rehte huye maut āgāi to jahan’nam ke sivā (except) kuch na’hīń (abu dawood). Hum ne to aur hamārey zim’ma (duty) to sāf sāf pohnchanā hai.

Wamaa alainaa illalbalaaghul mubeen (Yaseen:17)

Ki rau’shani meń apnā haq adā kar diyā hai tā ke jis ko halāk hona hai (itmām) hujjat ke ba’ad halāk ho aur jis ko zindah rahnā hai (itmām) hujjat ke ba’ad zindah rahe. (anfaal:42)

Liyahlika man halaka ‘ambay yinatiwwa yahya man hayya ‘ambayyinatin (anfaal:42)

Is ke ba’ad to sirf yehi kaha jā saktā hai ke ai Allah firqabandi jaise moo’zi (tormentor) ma’raz (sickness) se

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bachā aur Jamaat-ul-muslimeen se vabasta (bound) reh kar maut de to is hāl meń ke hum muslim hoń.

JAMĀ’AT-UL-MUSLIMEEN KE IMTIYĀZI AUSĀF

1. Jamaat-ul-muslimeen Rasool (sas) ke rakhe huye nām “Jamaat-ul-muslimeen” hi se mausoom (named) hai.

2. Jamaat-ul-muslimeen Allah ke Rasool (sas) ke

ahkāmāt ki ta’mīl ko farz aur tark-e-sunnat ko gunāh samajhti hai.

3. Jamaat-ul-muslimeen meń shāmil har fard (person) sirf

Muslim hai. “Musalmān” khud sākhta nām hai. 4. Jamaat-ul-muslimeen ka Dīn sirf Islam hai. Is ka kisi

mazhab, maslak, maktab-e-fikr aur firqe se koi ta’aluq (link) na’hīń.

5. Jamaat-ul-muslimeen ke pās Dīn meń kisi ke Fatwe,

Ijtehād, Raye, aur qayās ki qata’an koi gunjāish na’hīń. 6. Jamaat-ul-muslimeen sirf Qur’ān majīd aur ahādīs

sahih ko Islam samajhti hai. 7. Jamaat-ul-muslimeen ke pās jo kuch hai us ka inkār

kufr hai. 8. Jamaat-ul-muslimeen aur us ke Amīr se chimte rehne

ka hukm Allah ke Rasool (saz) ne diyā hai, yeh ezaz kisi aur jamāt yā firqe ko hāsil na’hīń hai.

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9. Jamaat-ul-muslimeen ko chod nā jahalat ki maut ko

da’wat denā hai. 10. Jamaat-ul-muslimeen ko chod nā Islam ko chod nā hai. 11. Jamaat-ul-muslimeen Amīr ki bai’at (oath of alliance)

aur itā’at ko lāzim samajhti hai yeh bai’at piri murshadi, murāqabe, chille kashi, hazār tasbih padhne aur zarbi lagāne ki bai’at na’hīń hai balke dunyā ke chappe chappe par Allah ta’ā’lā ke ka’limah ko buland karne ki bai’at hai aur bā-amal rehne ki bai’at hai.

12. Jamaat-ul-muslimeen bid’at (innovation in religion) ko

shirk samajhti hai. 13. Jamaat-ul-muslimeen ka na’sab (Geneology) alain

e’lā’-e kalimat Allah khalis Dīn Islam ki ishaa’at, shirk wa bid’at aur firqabandi ka istisāl (uprooting) hai.

14. Jamaat-ul-muslimeen khatm-e-nubuv'at ke inkār aur

Rasool (sas) ki shān meń zarāsi be-adbi (dis-respect) aur gustakhi (arrogance) ko kufr samajhti hai.

15. Jamaat-ul-muslimeen Allah ta’ā’lā ke sāth (zāt, sifāt aur

huqooq meń) zarah barābar bhi shirk ko zulm azīm aur nāqābil bakhshish gunah samajhti hai.

16. Jamaat-ul-muslimeen e’lā’-e kalimat Allah amar bil

ma’ruf aur nahil an al munkar ke liye jihad (crusade) ko zaroori samjhti hai.

17. Jamaat-ul-muslimeen hi ek aisi jamā’at hai jo Allah

ke Rasool (sas) ke daur mubārak ki ijtemā’iat,

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jamaat-ul-muslimeen hi se mausoom hai bāqi sub khudsākhta aur yehi ek aisi jamā’at hai jis ke sāth vābista rehne ka hukm maujood hai.

18. Jamaat-ul-muslimeen firqewāriat aur taqlīd mutlaq

(andhi) aur shakhsi taqlīd ko shirk samajhte hai. 19. Jamaat-ul-muslimeen Dīn ki sar bulandi ke liye

da’wat wa tablīgh ko nehā’yat zaroori samajhti hai aur is silsiley meń āne vāli takālīf par sabr ki talqīn kar ti hai.

20. Jamaat-ul-muslimeen bid’at ko gumrāhi aur

‘asabiy’yat (hat-dharmi, one devoted to a party) ko jāhalat samajhti hai.

21. Jamaat-ul-muslimeen sahaba-e-krām (ra), auliya Allah

aur sha’a’irullah (signs of Allah) ka adab wa ehterām zaroori samajhti hai.

22. Jamaat-ul-muslimeen ko ma’āshi nizām ko sood se

pāk, mā’haul ko dehshat grade se pāk, mo’ā’share ko rish’vat (bribe) se pāk aur ‘amāl ko ras’m (custom) wa riwāj (practice) se pāk rakhne par yaqīn rakhti hai.

23. Jamaat-ul-muslimeen ‘ilm wa ‘amal ko eksāń ehmiat

deti hai aur Dīn Islam ke har goshe par ‘amal karne ko zaroori samajhti hai.

24. Jamaat-ul-muslimeen ki manzil khilā’fat a’la minhāj

al-nubuv’at hai, jumhooriy’yat (democracy) socialism, secularism aur bādshā’hat (Kingship) na’hīń.

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Cell: 92463 43643 / 93471 39685 / 92463 43676

JAMAAT‐UL‐MUSLIMEEN [INDIA]

Flat #204, Saleem Masood Complex,

Nizam Colony, Toli chowki,

Hyderabad – 500 008 (A.P.)

Cell: 9246343676 / 7396620946