Lockdown ke doran mein masajid mein namazain mehdood kar di gayi aur gharo mein ada ki jane lagi. Ab mah-e-Ramzan al-Mubarak ki aamad hai to log fikarmand hain ke taraweeh kaise parhein? Is silsile mein guzishta dino mein ne apni baaz tehreeron mein kuch aisi araayi zikr ki thi jo Hanafi maslak ke muftiyo ke qawalon se hattti hui thi. To baaz halqon mein be chaini mehsoos ki gayi aur us ka izhar mukhtalif tareeqon se kiya gaya. Baaz hazrat ne ise musalmano ke ittehad ko parha parha karne wala aur tanaza o intishar peda karne wala bataya. Baaz hazrat ne tamsukhr karate hue yeh kehne mein koi haraj nahi mehsoos kiya ke chun ke mujhe kuch na kuch likhne ki adat hai, is liye lockdown mein kitabon se door rehne ki wajah se mein yeh halki phulki aur ghair maayari cheezen likh raha hoon. Baaz hazrat ne likha ke mein asal mein sahafi mizaj rakhta hoon, fiqh ki mujhe hawa bhi nahi lagi hai. Kuch hazraat ne mujhe itni raiyat di ke koi shakhs mujh se kuch pooche to infiradi tor par usay jawab de doon, social media par usay na bayan karo. Kuch nojawan, jin ka khoon garam hai, unho ne to meri tehreeron ko jahilana aur ahmakana qarar diya ke mein islam ko nuqsan pahuncha raha hoon. Har shakhs ke munh mein zaban aur hath mein qalam hai; woh azad hai, jo chaahe bole aur jo chaahe likhe. Mein koi zarurat mehsoos nahi karta ke in hazraat ko munh lagaun, ya un ka jawab dene mein apna waqt zaaya karoon. Mein ek ek lamhe ko Allah ki amanat samajhta hoon. Agar mein ne ise be mustarif kaamon mein sirf kiya to mujhe barqah-e-ilahi mein us ke liye jawab dena pade ga. Lekin mere baaz ahabab sanjeedgi se mera 'fiqhi maslak' janna chahte hain. Woh is tashweesh ka izhar kar rahe hain ke jab Hindustan ki ghaleb aksariyat Hanafi maslak par amal para hai to doosre masalik ka tazkira mein kyun karta hoon? Phir Hanafi maslak ke zikr mein us ke muftiyo ke qawalon se hat kar Hanafi fuqaha ke baaz aise qawalon kyun darj karta hoon jo par fatwa nahi hai? Mera mizaj 'udool an al-madhhab' ka kyun ban raha hai? Kyun mein fiqhi masalik bayan karne se aage barh kar apni ray bhi shamil karta hoon? In sawalon ka jawab dene ki bhi mein koi zarurat mehsoos nahi karta tha, lekin un ka israr hai ke mein apne moqaf ki wazahat karoon, is liye chand jumle likh dena munasib maloom hota hai. Mein behas o jadal se giraizan rehta hoon, is liye koi meri is wazahat se mutmain ho ya na ho, mujhe koi parwa nahi. Mera iman hai ke deen ki do bunyadi hain: Allah ki kitab aur us ke rasool ki sunnat. Yeh dono wajib alatibaa hain, in ke ilawa koi cheez wajib alatibaa nahi hai. Imam dar al-hijrat Malik bin Anas rahemaullah ka yeh jumla aab-e-zar se likha jane ke laiq hai jo woh masjid-e-Nabawi mein dars dete hue qabr-e-Nabawi ki janib ishara karke farmaya karte the: "Kul yu'khadhu min qaulihi wa yuraddu illa sahibu haza al-qabr" (Har shakhs ki baat qubool ki ja sakti hai aur rad bhi ki ja sakti hai, siwaye is qabr wale ke ke us ki har baat wajib al-qubool hai.) Mein janta hoon ke aima arba'a mein se har ek ne kaha hai: ''Meri koi baat agar saabit shuda hadith-e-nabwi se takra rahi ho to meri baat ko qubool na karo aur use deewar par de maro.'' Mere ilm mein hai ke Imam Abu Hanifa rahemaullah ne farmaya hai: "Jo kuch Allah ki taraf se aya hai woh sar ankhon par, jo kuch Rasool Allah صلى الله عليه و سلم se mila hai usay sunna aur manna zaroori hai, jo kuch Sahaba karam se mila hai, hum unke qawalon mein se intikhaab karenge aur un se tajawuz nahi karenge. Rahe tabaeen to un ki araa ko ikhtiyar karna zaroori nahi. Jaise woh waise hum.'' Mujhe fiqh islaami ke irtiqaa ka bhi ilm hai. Sahaba karam ne ahadith-e-nabvi ko harz-e-jaan banaya aur un ki khoob isha'at ki. Naye ahwaal o masaail mein unho ne ahadith-e-nabvi ki roshni mein ijtihad kiya. Un ke ijtihadat mein ikhtilaf hua to kisi ne us ka bura nahi mana. Un ke shagirdon (tabaeen) ne ijtihad kiya, taba tabaeen.Ke ijtihadat samne aaye, jo ek doosre se takrate the. Imam Abu Hanifa ki ara se Imam Malik ne ikhtilaf kiya. Imam Shafi'i ne dono ki ara se ikhtilaf kiya. Imam Ahmad ne apne pesh raw fuqaha se mukhtalif ara pesh kiye. A'imma arba'ah ke ilawah fuqahi a'imma ki kahkashaan hai, jin ki ara ko fuqahi masalik ki hesiyat hasil thi aur sadiyon tak un par amal kiya jata raha hai. Kisi ko rok tok nahi thi ke wo apne pehle ke fuqaha ki ara se mukhtalif koi raaye kyun pesh kar raha hai? Jo char fuqahi masalik mtdaool aur mashhoor hue wo bhi jamood ka shikar nahi hue. Imam Abu Hanifa se un ke shagirdon Imam Abu Yusuf, Imam Muhammad, Imam Zafar wagaira ne ikhtilaf kiya. Baad ke Hanafi fuqaha ne apne mutaqaddimeen se ikhtilaf kiya aur naye aur badle hue halaat mein mukhtalif ara pesh kiye. Ye to ye baat ki daleel hai ke Islami Shariah mein lachak payi jati hai aur is mein har tarah ke halaat ke liye rahnumai mojood hai. Jo log ye raaye rakhte hain ke ab kisi fuqah mein koi nayi raaye nahi pesh ki ja sakti, is ka matlab ye hai ke wo dar haqeeqat Islami Shariah ko farsuda qarar de rahe hain. Waqia ye hai ke haq na fuqah Hanafi mein mahsur hai na a'imma arba'ah ke masalik mein. Mujhe taajjub hota hai in logon par jo ye mashwara dete hain ke fuqah Hanafi ke mufti beh qoul se hat kar mein kisi raaye ka izhaar na karun. Koi mujh se kisi masle mein fuqah Hanafi ka mufti beh maslak maloom kare aur mein wo na batkar apni raaye pesh kardun to yaqeenan mein khatakar hoon, lekin agar koi shakhs mujh se pooche ke flan masle mein Shariah kya kehti hai? Aur mein Quran, Hadith aur Aasar-e Sahaba ki roshni mein jo raaye behtar samajhta hoon wo batadun to mein ne koi ghalti nahi ki ke yahi to tamam fuqaha karte aaye hain. Mujhe taajjub hota hai in logon par jo kehte hain ke Hindustan mein Hanafi maslak ko manne walon ki ghaleb ikhtiyar hai, is liye sirf fuqah Hanafi ke mufti beh aqwal bayan karein! Wo Shah Waliullah Muadhith Dehlvi ka hawala dete hain ke in ke nazdeek Hindustan mein Imam Abu Hanifa ke fuqahi maslak ki taqlid zaroori hai _ in ki raay se to yahaan jo hazraat Shafi'i ya Salafi maslak par amal karte hain wo ghalt karte hain. Ye baat bhi samajh se pare hai ke fuqahi masalik morruthi hote hain. Kisi shakhs ke baap dada agar Hanafi fuqah par amal karte rahe hon to kya is ke liye bhi us par amal karna zaroori hai? Sahih baat ye hai ke har musalman se matloob ye hai ke wo Quran aur Sunnat ko apna rahnuma banaye. Zindagi ke har masle ko un ki roshni mein hal karne ki koshish kare. Wo is par qadir na ho to kisi jan kar (Ahl al-Dhikr) se daryaft karle ke usi ka hukm Quran mein diya gaya hai. Har musalman paband hai ke kitab aur Sunnat ki peirwi kare. Usay kisi makhsoos fuqahi maslak ki peirwi ka hukm nahi diya gaya hai ke us se khurooj aur adool us ke liye jaiz na ho. Mujhe taajjub hota hai in logon par jo kehte hain ke mein apni kisi raaye ka izhaar o aelan public mein na karun. Koi mujh se masla pooche to sirf usay apni raaye bata dun, social media par usay aam na karun! Agar ye baat durust hai to us ke sab se bade qasoorwar fuqaha hain ke unho ne apni ara kyun aam ki? Jo un se poochta usay bata dete. Phir unho ne moti moti kitabein kyun likhi? Phir ashaab-e ifta ko ye ijazat kaise hasil hui ke wo apne fatawa ko murtab aur mudawan karke aam karein aur jin logon ne un se barah-e raast rabta karke koi masla nahi poocha tha wo bhi un se istifada karein aur un par amal karein? Mujhe taajjub hota hai in logon par jo kehte hain ke fuqah Hanafi ke mufti beh aqwal se hat kar pesh ki jane wali meri ara immat mein tafarqa wa inteshar peda kar rahi hain. Mojooda halaat mein, jab ke ittehad wa ittefaq ko farogh dene ki zaroorat hai, un se ijtanab kiya jaye! Mein samajhta hoon ke inteshar koi alag raaye pesh karne se nahi, balke alag raaye pesh karne se roknay ki surat mein barpa hoga. Inteshar us se hoga ke kisi ko ek raaye ikhtiyar karne par majboor kiya jaye aur doosri raaye ko, jo sarasar ghalat nahi ho, balke salaf mein us ka saboot mojood ho, ikhtiyar karne se roka jaye. Jab kisi masle mein kayiAraa ho aur is ka qawi imkaan ho ke woh sab sahih hon, to azadi honi chahiye ke jo shakhs chaahe un mein se kisi ko ikhtiyaar karle aur us par amal kare. Fiqahi ikhtilafat Islami shariat mein tausee ki daleel hain. Woh tafarqa aur tanaza ko hawa dene wale kyun kar hosakte hain? Zarurat hai ke aqwal aur araaye ka daaira tang karne ke bajaye dilon ki tangi door ki jaaye. Main istilahi ma'na mein nah Hanafi hon nah Salafi, nah muqallid hon nah ghair muqallid. Kisi bhi sawal ka jawab dete waqt mein dekhta hon ke Allah ki kitab mein is ka kya hukm hai? Ahadees-e-Nabvi mein is ka kya jawab diya gaya hai? Asaar-e-Sahaba mein is ka kya byan hai? Is ke baad mein ihtiyaatan yeh bhi dekhta hon ke chodah sau baras mein fuqaha-e-ummah ki araaye is ke silsile mein kya hain? Is ke baad jo raaye mujhe maujooda halaat mein rooh-e-shariat se qareeb tar nazar aati hai usay be laag pesh kardeta hon. Mujhe is ki koi parwa nahin ke woh maroja fuqahi masalik mein se kiss ke mawafiq hai aur kiss ke mukhalif? Main samajhta hon ke Allah ke Rasool صلی اللہ علیہ وسلم ki woh mawafiqat mere liye bhi hai jo aap صلی اللہ علیہ وسلم ne nojawan sahabi Hazrat Muadh bin Jabal رضی اللہ عنہ ke liye zahir farmayi thi. Aap ne unhein Yemen ka governor banakar rukhsat karte waqt daryaft kiya tha: "Jab tumhare samne koi masla darpesh hoga to kya kroge?" Unhone jawab diya: "Allah ki kitab ke mutabiq faisla karunga." Aap صلی اللہ علیہ وسلم ka agla sawal tha: "Kitab Allah mein na pao to kya kroge?" Unhone jawab diya: "Phir Allah ke Rasool ki sunnat ke mutabiq faisla karunga." Aap ne daryaft farmaya: "Agar is ka hal Allah ke Rasool ki sunnat mein pao nah Allah ki kitab mein to (kya kroge)?" Unhone arz kiya: "Phir mein khud ghor karunga aur is mein zara bhi kutahi nahin karunga." Yeh sun kar aap ne un ke seene par haath mara aur farmaya: "Allah ka shukr hai jis ne Allah ke Rasool ke farishtay ko Allah ke Rasool ki marzi ke mutabiq kaam karne ki tawfeeq di." (Abu Dawood: 3592)