Iman e Abu Talib AlahisSalam: Dalil Nahum

Dalil Nahum

Qur’ān pāk men hai:


Ya’nī us din se dḍarò jis din ko’ī jān dūsre kā badlah nah ho sakegi aur qubul nah ho us ki taraf se sifarish aur nah kuch le kar us kī jān choṛī jā’e aur nah un kī madad ho.


Is ayate mubarik men lafz Nafs aur Shay’an ha do nukerah hain těḥtunnafi aur yeh ‘umum kā fā’edah detā hai to matlab yeh huwā keh nah Momin ke liye sifarish aur shafa’at hogi aur nah Kāfir ke liye aur firqa’e Mo’tazilah ne isī āyat se nafi’e shafa’at par istidlal kiya hai aur Ěhle Sunnat ne is kā jawab diyā hai keh chūn-keh aḥādīṣe mutawatirah se Mominon ke liye shafā’at sābit hai lehāzā yeh āyat Kuffar ke sath mukhtas hai ya’ni kisī Kāfir kī taraf se shafā’at qubul nah hogi. Ab bandah kā istidlal yeh hai keh mā-qabl ḥadīse Muslim sharif men zikr ho chukā hai keh Hazrat Abu Talib ke haqq men An-Ḥazrat ki shafā’at maqbul hai ab agar Ḥazrat Abu Talib ko kafir kahā jā’e to phir āyate mazkūrah bālā ke těht nah Musalman dakhil hoga aur nah Kafir ya’ni Momin aur Kafir har ek ke haqq men shafa’at maqbul hai to āyat men ko’ī fard bhī dāķhil nah huwa aur āyat kā mazmūn muṭābiqe waqe’ah nah huwā aur na’ūdhū bi-Allāh ayat kā mazmūn mõhmal huwa. Albattah agar Hazrat Abu Talib ko Musalman kahā jā’e to phir āyat 59

se mubārikah tamām Kuffār ke sāth maķhṣūṣ hogī bandah yahān is ki ek nazīr pesh kartā hai tā-keh istidlal wāzeh ho ja’e. Qur’an pak men hai: Y Ya’ni jis zabīḥah par Allāh kā nām zikr nah kiyā jā’e us ko nah khā’o. Ab Allah ka zikr nah karnā do qism hai.

Qism Awwal: ‘Amdan aur jān-būjh kar zikr nah karnā. Qism Duwam: Nisyānan aur bhūl se zikr nah karnā.

Agar bhūl kar zikr nah kiyā jā’e is par ijmā’ hai keh zabīḥah halal hai aur agar jan-bujh Allah kā nām nah liyā jā’e to Aḥnāf ke nazdīk haram hai aur Imām Shafi’i farmāte hain keh yeh zabīḥah bhi halal hai. To Aḥnāf ne Imam Shafi’i kā radd kiya hai keh ayate mubarikah kā nām nah zikr karnā mazkūrah bālā men jo Allāh bayān kiyā gayā hai is ke do qism hain,Awwal jān-būjh kar zikr nah karnā,Duwam bhūl kar zikr nah karnā. Dūsrī qism men ijma’ hai keh zabīḥah ḥalāl hai ab agar pěhli qism men bhi zabīḥah halal ho to āyate sharifah mõhmal ho jā’egi aur is ke těht ko’ī qism bhi baqī nah rahegī lehāzā pěhle qism men zabīḥah harām hai aur us ko nah khāyā jā’egā. Be’ainehi isi tarḥ bandah ne istidläl men jo āyat zikr ki hai jis men Momin aur Kafir har ek kī shafā’at ki nafi hai,ab Ěhle Sunnat ke nazdīk Momin ke ḥaqq men shafa’at maqbul hai aur ayat Kuffar ke sath makhṣūṣ hai, ab agar Kafir ke liye bhi shafa’at maqbul ho to āyat ke těht ko’ī qism bhi dāķhil nah rahegi lehāzā kisī Kāfir ke haqq men shafa’at maqbul nahin aur chūn-keh Hazrat Abu Talib ke haqq men shafa’at maqbul hai lehāzā sābit huwa keh woh kāfir nah the bal-keh Musalman the.

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