🔷Hadees shareef hai ki har amal ya kaam ka inhisaar
niyyat par hota hai aur log apni niyyaton par uthaye jayenge. Agar koi shaqs
hajj ko jaraha hai aur uski niyyat smugling jasoosi ya kisi aur kaam ki hai to
uska hajj par jaana bhi ghalat hoga. Waise hajj ek Islam ka farz hai, isi tarah
taziyadari aur mohorrumdari me niyyat ye hai ki kam se kam saal me ek bar
mohorrum me karbala ke shaheedon ki yaad taaza ho jaaye jisse iman taaza ho
jaaye, jaise karbala ki shahadat se Islam zinda hua tha. Agar taziyadari na ki
jaaye sirf gharon me baithkar niyaz nazar ki jaaye to aage aanewali naslon ko
ye bhi na malum hoga ki Hazrat Imam Hussain kaun hain aur karbala me kya hua
tha. Aur ye Islam kitni qurbaniyo aur shahadaton se bachaya gaya hai.
🔷Jaisa ki pehle likha ja chuka hai Allah Ta'ala ne
Hazrat Sarware Kaainat Sallallahu Alaihiwasallam se waayda farmaya tha ki
Hussain ka gham qayamat tak barpa rahega aur taziyadari ek mehboob aur maqbool
kaam hai jiska sabut ye hai ki jitni taziyadari aur mohorrumdari ki mukhalifat
badh rahi hai utni hi taziyadari aur mohorrumdari badhti ja rahi hai.
🔷Ab rahi baat taziyadari ke jawaaz ki to mohobbat ka
takaza ye hai ki jo cheez mehboob se nisbat rakhti hai, mohobbat karnewala uski
tazeem bhi karta hai, usse mohobbat bhi karta hai. Khaana e kaabah ki azmat sab
musalmano ke dilon me hai aur jab iska ghilaf ata hai to har shaqs iski izzat
karta hai, isko aankhon se lagaya jaata hai, sar par rakhte hain. Bahut se
cheezein dusri jagah se aakar madeene shareef me bikti hai. Haaji laate hain
apne kareebi logon ko aur rishtedaron ko dete hain, lene wale izzat ki nazar se
tabarruk samajhkar lete hain, ye izzat iski cheez ki nahi hai balki isliye hai
kyuki iski nisbat madeene shareef se hai, Yaani ye madeene shareef se aayi hai.
To ye izzat iski cheez ki nahi balki madeene shareef ki hai, agar yehi cheez
jahan ki hai wahan se aayeto koi iski taraf dhyaan bhi na de.
To isse ye sabit hua ki ye izzat
aur tazeem khaana e kaabah aur madeene shareef ki hai jahan se in cheezon ki
nisbat hai ya talluq hai. Nakshe khaana e kaabah, madeena shareef, baitul
muqaddas, baghdad shareef, ajmer shareef ke rowze ke aate hain to ye nakshe
jahan ke hain wahan ki nisbat se tazeem wa izzat ki nazar se dekhe jaate hain.
Isi tarah jo haqeeqat me muhibbe Ahle Bait hain aur Hazrat Imam Hussain se
mohobbat rakhte hain jab taziya ko dekhte hain to is khayal aur niyyat se ki ye
taziya Hazrat Imam Hussain Alaihissalam ke rowze ki naqal hai aur ye Hazrat
Imam Hussain se nisbat rakhta hai aur taziye ki izzat wa tazeem karte hain. Ye
tazeem is taziye ki nahi aur na ye tazeem us rowze ki hai jiski ye naqal hai
balki ye tazeem haqeeqat me Sayyedushshuhada Hazrat Imam Hussain Alaihissalam
ki hai jinse ye taziya nisbat rakhta hai.
🔷Ab
rahi baat iski ki taziya banana sharai (Islami Qanoon ke mutabiq) taur par jaiz
hai ya najaiz hai. Jiska hal ye hai ki jo deeni alim hain wo jaante hain ki
kisi bhi kaam ko mazhabi taur par jaiz, najaiz, bida't ya haram kehne ke liye
quran ki is ayat ke mutabiq "Aye imanwalon Allah ki ita'at karo aur Rasool
ki ita'at karo aur jo tum me se oolul amr (hukmwale) hain unki ita'at karo aur
phir tum me agar kisi baat me ikhtilaf hojaye to Allah aur Rasool ki taraf isko
ruju karo", ye chaar cheezon ki madat li jaati hai. Sabse pehle quran, dusra
hadees yaani jo baat hamare Nabi Sallallahu Alaihiwasallam ne farmayi, teesri
ijma yaani tamam deeni aalim ikatthe hokar ek raaye se bagair ta'assub
(tarafdari) ke kisi maamle ka faisla deene Islam ke qanoon ki roshni me karein,
chauta qayas yaani jab koi masla seedhe taur par Quran me na ho to us waqt se
milta julta maamla quran aur hadees ki roshni me dekha jaata hai aur daleelon
se us masle ko sabit kiya jaata hai. Isko qayas kehte hain.
🔷Quran
me taziya ki manadi nahi (yaani mana nahi kiya gaya), hadees me iski manadi
nahi, hamare Nabi Sallallahu Alaihiwasallam ne qayamat tak ka haal bayan
farmaya hai usme bhi iski kuch manadi nahi, Islam ke chaaron khalifaon ne isko
mana nahi kiya, tabain (yaani sahabiyon ke pairokar) ne ise mana nahi kiya,
tabe tabain (yaani tabain ke pairokar) ne isko mana nahi kiya, fiqh ke chaaron
imamon (yaani Islami qanoon ke ehem ilm wale) Hazrat Imam Abu Hanifa, Hazrat
Imam Shafai, Hazrat Imam Maalik aur Hazrat Imam Hambal ne ise mana nahi kiya.
iske baad aalimon me is mudde par ikhtelaf paaye jaate hain, kuch ise jaiz
kehte hain to kuch najaiz kehte hain, kuch alim ise dekhne ko bhi mana karte
hain, kuch alim to taziya ki dushmani me yahan tak chale gaye ki aur kehte hain
ki taziya dekhne se nikah tutjata hai.
Agar ye sahi maanlein to hindustan me jitne log hain wo sab kya hue? Kyuki aisa
koi insan nahi hoga jisne taziya na dekha ho aur jo log ye kehte hain ki taziya
dekhne se nikah tutjata hai unhone aur unke purwajon ne kabhi na kabhi taziya
zarur dekha hoga aur jab unhi ke mutabiq taziya dekhne se nikah tutjata hai to
wo aur unke purwajon aur unki aage aanewali nasl sab kya hue?
🔷Is
tarah kahin bhi quran me aur hadees me mana nahi kiya gaya. Ab rahi baat ijma
aur qayas ki to ijma ki haqeeqat ye hai ki agar ek deeni alim ke hazaron deeni
alim shagird honge to jo ustad ke muh se niklega usiko sahi kehne lagenge, is
tarah ye ta'assub ka ijma hua jo ghalat hai kyunki aise hazaron alim jo ek hi
ustad ke shagird hain wo ustad ki baat ko hi dohrayenge kyunki wo ustad se
aqeedat rakhte hain aur uske khilaf baat kehna nahi chahte. Ye ijma nahi balki
ek deeni alim ki pairwi hai yaani unke bataye hue par chalna. Aur taziye ki
mukhalifat me isi tarah ka ijma paaya jaata hai aur ye ijma na hokar ek shaqs
ki pairwi hai aur aisa ijma qabile layaq nahi hota hai.
🔷Haqeeqat
me ijma wo hota hai ki har alim jo kisi ki pairwi karke ya kisi ke aqeedat mand
hone ki wajah se sharai hukm na de, balki aise bahut se alim jo bagair ta'assub
ke bina kisi ki pairwi karke ya kisi ke aqeedat se sehmat hue bina shara'a
Islam ki roshni me apni ilmi daleelon aur misaalon se kisi mudde par ek jut
hokar koi fatwa dein usko haqeeqat me ijma kehte hain. Aisa ijma taziyadari ki
mukhalifat me milta nahi hai, is tarah ijma se bhi taziye ki sharai manadi
sabit nahi hui.
🔷Ab
rahi baat qayas ki to qayas se fatwa dene ke liye Quran aur hadees me mudde se
milti julti koi misaal ho to uske mutabiq fatwa diya jaata hai. Aur quran
hadees me koi bhi aisi misaal nahi hai jo taziye ke khilaf jaaye. Haan
taziyadari ke haq me bilkul saaf misaal maujood hain aur wo ye ki tamam alag
qism ki masjidein khaana e kaabah ki naql hai aur iski daleel aur saboot ye hai
ki jis tarah khaana e kaabah ko khaana e khuda kehte hain usi tarah in masjidon
ko bhi khaana e khuda kehte hain aur jo shartein aur adab khaana e khuda ka hai
wohi shartein aur adab in masjidon ke liye bhi hain. Isse sabit hota hai ki ye masjidein
khaana e khuda ki naql hain jo ek imarat hai. Isi tarah taziya Hazrat Imam
Hussain Alaihissalam ke rowze ki naql hai jo ek imarat hai. To jaise khaana e
khuda ki naql masjid banana jaiz hai aur uska adab farz hai usi tarah Rowza E
Imam Hussain Alaihissalam ki naql karna bhi jaiz hai aur iska adab wajib hua un
par jo Allah, Rasool aur Ahle Bait se mohobbat karte hain.
🔷Aur
Hazrat Ibne Abbas se riwayat hai ki Huzur ne farmaya ki agar kisi cheez ki
tasweer banana zaruri ho to aisi tasweer banao jisme rooh na ho. Is hadees se
bhi sabit hua ki taziya me rooh nahi hoti aur iska banana najaiz nahi hai,
balki qayas aur hadees se taziya banana jaiz sabit hota hai. Aur jo kaam qayas
aur hadees se sabit ho wo bilkul sharai hai aur isko bida't haram aur najaiz
kehna jahalat aur ta'assub ki khuli misaal hai. Aur jaisa likha ja chuka hai ki
har kaam ka ajr niyyat par hota hai to taziyadari karne ki niyyat ye hai ki
Imam Hussain aur unke saathiyon ke shahadat ki yaad taaza hojaye aur
mohorrumdari aur taziyadari se jo log khair khairat karte hain, khana khilate
hain, sharbat wagera pilate hain usse bhi logon ko faiz pahunchta hai. Aur is
wajah se khair khairat nazar niyaz khoob hojati hai jisse logon ka bhala hi
hota hai.
🔷Ek
hadees shareef aur hai jo ki taziyadari ke jawaz me di ja sakti hai.
Ek bar ek sahabi Huzur Alaihissalam ki khidmat me aaye aur unhone arz kiya ki
Ya Rasool Allah maine mannat maani thi ki agar mai safar se kaamyab lautunga
aur mujhe tijarat me fayda hoga to mai apne maa baap ki qadambosi karunga.
Aapne farmaya ki tum apne maa baap ki qadambosi karlo. Unhone arz kiya ki unka
to inteqal ho chuka hai, to aap Sallallahu Alaihiwasallam ne farmaya unki
qabron ko bosa de lo to unhone arz kiya unki qabron ka bhi kuch pata nahi hai.
Tab aapne farmaya ki zameen par do lakeer kheencho aur seedhi taraf ki lakeer
ko baap ki aur ulti taraf ki lakeer ko maa ki qabr maankar bosa de lo tumhari
mannat puri hojayegi.
Is hadees se ye baat sabit hojata hai ki jis tarah zameen par
kheenchi lakeer maa baap se koi munasabat bhi nahi rakhti unko maa baap ki qabr
maanna jaiz hai aur unki tazeem karna jaiz hai, isi tarah tarah taziya jo ki
hazrat Imam Hussain se seedhi munasabat rakhta hai yaani hazrat Imam Hussain ke
rowze ki naql hota hai usko banana bhi jaiz hua aur uski tazeem bhi jaiz hai.
Kyuki har kaam niyyat par tika hota hai aur ye baat to zahir hai ki Hazrat Imam
Hussain ka martaba jo ki Nafse Rasool, Aine Rasool, Jaane Rasool, Waarise
Rasool aur Jaanasheene Rasool hai aur maa baap se kayi afzal aur buland hai.
Aur taziya banane ki niyyat bhi Hazrat Imam Hussain ka gham manana aur unki
shahadat ki yaad taaza karna hai jisse har saal mohorrum me Islam zinda hota
hai aur iman taaza hojata hai. Is tarah niyyat ke aitbaar se bhi taziyadari
jaiz hui.
🔷Allama
Iqbal ne sahi kaha hai,
"Qatle Hussain asal me marge paleed hai,
Islam zinda hota har karbala ke baad"
📘Kitab
: Ahle Bait E Rasool
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