TAQLEED KUCH HAQAIQ KUCH GHALAT FEHMIYAN

Allah Ta’ala ne Gumraahon ki Itteba se zaroor mana farmaya hai lekin jo log hidayat yaafta hon, unki Iqteda ka hukm diya gaya hai.Chunanche Irshaad-e-Rabbani hai.

أُولَئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ

(سورة الانعام : 90)

Tarjuma: “ye woh log the jin ko Allah ne hidayat se safaraz farmaya, isliye tum bhi un ke tareeqe par chalo.”

(surah Anam:90)

Taqleed  daraasal is hukm e Qur’aani ki ta’meel aur mujtahideen ki iqteda ka naam hai.

Haqeeqat ye hai ke Ghair Muqallid Hazraat ki Shirk-fir-Risalah ki nayee istelah bajaye khud mushirkaana tasawwur ki ghammaaz hai, kyu ke Shirk o Tauheed ka talluq Allah Ta’ala ki Zaat O Sifaat se hai na ke Ambiya-e-kiram ki zaat se. Neez Halaal o Haraam karne ka ikhtiyaar bhi baraahe raast Allah ko hai na ke Rasool ko, Rasool is baab me mahez mansha-e-Rabbani ke tarjumaan hote hai na ke khud kisi cheez ko halaal ya Haraam karne ka Maalik o Mukhtaar. Aur  ye taabeer is baat ko zahir karti hai ke muqam e Risaalat bhi kisi cheez ko halal Haraam karne ya Qanoon e Shariyat Wazaa’(banana) karne me Muassar aur dakil hai - is liye Shirk fir-Risalah ki tabeer daraasal bajaye khud ek Mushrikana Mahfoom ki tabeer hai aur Ghair Muqallid bhayyon ko apne halqe ki is nayee istelaah se ijtinaab karna chahiye.

Agar muqallidin Aimma ke Aqwaal ko naoozubillah Shariyat ka darja dete to kabhi bhi Aimma ke aqwaal ko chordna jayaz nahi hota. Lekin  sainkdo Masail hain ke jahan Muqallideen ne Saheeh aur Sareeh Nusoos ki maujoodgi ya apne Imam ke Qiyas ke muqable doosre Qawi tar Qiyas ke samne aajane ki wajah se apne Imam ki rai ko chorda hai. Hanafiya  ne sainkdo masail me imam Abu Hanifa(ra) ke bajaye Imam Abu Yousuf rah aur Imam Muhammad rah ki rai ko qabool kiya hai. Aur  Ibn Najim(ra) ne Haavi Qudusi se yahi usool naqal kiya hai.

ان الامام اذا كان في جانب و هما في جانب فالاصح ان الاعتبار لقوة المدرك

(البحر 2/269)

Tarjuma:-  “Imam Abu Hanifa(ra) ek rai ke haamil ho aur Sahibain (Imam Abu yousuf aur imam Muhammad ) is ke bar qilaaf, to saheeh ye hai ke Quwwat-e-Daleel ka aitebar hoga.”

Fuqaha e Shawafe ne dasiyou masail me imam shafai(ra) ke Aqwaal e Jadeed ke bajaye Aqwaal e Qadeem par Fatwa diya hai, kyu ke in masail me app ke Qadeem Aqwal zaahir nusoos se ziada qareeb the. Imam Nawawi (ra) ne sharah muhazzab ke muqadme me tafseel se zikr kiya hai.

(tasfeel ke liya dekhiya shara-mazhab 1/6)

Fuqaha  Hanabala ke yahan bhi kasrate se ye rawish paayi jati hai ke Imam Ahmed(ra) ke baaz Aqwaal ko Quwwat e daleel ki bina par tark kiya jata hai. jin Hazraat ne “Al-Mughni” ya “Al-Iqnaa’" waghaira ka mutaala’a kiya hai wo zaroor is ki tasdeeq karenge. Malikiya  ke yahan go taqleed me kisi qadar ziada shiddat hai lekin Ibne Rushd aur Ibne Arabi Maliki waghaira ne muta’addad mauqo par Imam Malik ki rai ke muqabale me dusri rai ko tarjeeh diya hai.

Hanafiyya ke yahan to yahan tak sarahat milti hai ke agar koi muqallid aisa sahib e ilm ho aur Ahkaam o dalail se Aagah ho ke SHAARE’ ke mansha ko samajh sakta ho, hadees ki tahqeeq kar sakta ho aur Muhaqiq Aalim ho aur kisi khaas masale me is ko apne Imam ka mazhab Quran aur Hadees se ziada mutabiq nazar nahi aata ho to us ke liye NASS par amal aur Imam ki rai ko chood dena durust hai. Chunanche  Allama Shaami rah likhte hai:

“ KHAZAANATUR RIWAYAAT me hai ke Aalim jo Nusoos o ahadees ke mahfoom o mansha se waqif ho aur Ashab e dirayat me se ho , uske liye nusoos par amal karne durust  hai gou us ke maktab e fiqhi ke Khilaaf ho.

 (shami:1/51)

Is silsile me Allama Ibne Humam ki ye wazahat bhi badi chasham kusha hai:

“Apne  Imam ke mazhab ke khilaf qaul ko dalail ke aitebar sa qavi aur raajeh mehsoos kare to uski taraf udool kar sakta hai, kyu ke Mukallaf Rasoolullah sallallahu alaihi wasallam ki Itteba par Mamoor hai , ye Raaye uske mutabiq hai jo Imam e Ahmed aur imam Qudoori se manqool hai aur isi par Ulama ka ek giroh chala hai jin me Ibne Salaah aur Ibne Hamdaan hain.

(TAISEERUT TEHREER 4/255)

Maazi qareeb ke ulama me Maulana Asharf Ali Thanvi(ra) bade muhaqqiq aur sahib e baseerat Aalim guzre hain wo farmata hai:

“Albatta agar qaul e Abi Hanifa(ra) ko kisi Aayat ya Hadees Ke khilaf dekhenge to us waqt beshak us ko tark karenge.....Agar Imam Ki daleel siwaye Qiyas ke aur kuch na ho aur Hadees Muariz ho to Qaul e Imam ko chord diya jata hai,Jaise  ما اكثر كثيرة فقليلة حرامme hua hai ke Imam sahab rah ne qadr e ghair maskar ko jayaz kaha hai aur Hadees me uske khilaaf ki tasreeh maujood hai , Yahan Imam sahab ke qaul ko chord dete hain magar iske liye bade Tabahhur ki zaroorat hai.(IJTAHAD WA-TAQLEED KA AKHIRI FAISLA:...........)

Ek aur mauqe par Taqleed e Shakhsi ke bare me tehreer farmate hai:

“Is Hukum ko Maqsood bizzaat samajhna beshak bidat hai lekin maqsood bil-ghair samajhna yani maqsood biz zaat ka Muqaddama samajhna beshak bid’at nahi bal ke itaa’at hai".

(Bawadir-un-navadir, risala Aedadul jannah 779)

 In sutoor se ya haqeeqat poori tarah wazeh hai ke Taqleed naoozbillah Aimma e fiqh Ke Aqwaal O Aara ko Shariyat Ka Darja Dena Hargiz Nahi, Agar aisa hota to Bade Bade Muhadisseen o fuqaha ne kaise taqleed ki raah ikhtiyaar ki hoti, phir ye Ajib Ittefaq hai ke Tafseer e Quran aur Ahadees e shareefa ki tadween o tashreeh ka jo kaam huwa hai chand kitabon ko chord kar ye sab muqallideen hi ke kaarname hai, Agar Kitab o Sunnat ki In hazraat ki nigah me Ahmiyat na hoti to in hazraat ne uloom o Funoon ko kaise ye Ahmiyat di hoti? Aur phir ye Hazraat un dalail me Tarjeeh aur Radd o Qadah se kyu kaam lete ? Zaahir hai ye sab kuch isi liye hai ke un Hazraat ne Quran o Hadees hi ko Qanoon ka asal sar Chashma samjha hai, aur Hazraat e Fuqaha ke Qaul ko uski Tashreeh ki haisiyat se Qabool kiya hai aur Wo bhi ye maante huwe ke isme Ghalti ka imkaan maujood hai…. Iske bawajood Taqleed ko Allah aur Uske Rasool sallallahu alaihi wasallam ki Ita’at o Itteba ke bajaye Shirk wahi shakhs samajh sakta hai jo ya to Nawaafiq ho ya na samajh logon ko dhoka me rakhna chahta ho.

Taqleed Ki Haqeeqat Aur Zaroorat

Taqleed Ki Haqeeqat Aur Zaroorat:

Bismillahir Rahmanir Raheem

Aam taur par taqleed ke bare me ghalat fehmi paida ki jati hai ke goya TAQLEED hazraat e Aimma kiraam ko RAB maan lene aur un ko halaal o haram ka haq dene ke Mutaradif hai isliye ye SHIRK hai aur aaj kal Ghair Muqallid Ulama is ko shirk fir-Risala ke unwaan dete Hain.

ye mahez ghalat fehmi aur na samjhi ki baat hai. Taqleed  ka hargiz ye maqsad nahi ke nooozbillah Aimma ko tehleel o tehreem ka muqtaar maana jaye aur samjha jaye ke ye hazraat bataur khud kisi cheez ko halaal ya haraam kar sakte hain, jo Hazraat Muqallid hain woh aisa Aqeedah hargiz nahi rakhte aur agar waqayi woh aisa Aqeedah rakhen to yaqeenan ye Aqedah mushrikana hoga . Taqleed ki haqeeqat mahez ye hai ke jis faqeeh ki taqleed ki jaati hai us ke baare me ye Husn e Zann hota hai ke Allah aur us ke Rasool (sallallahu alaihi wasallam) ki mansha ko Saheeh taur par samajh kar hi is faqeeh ne ye rai qayam ki hogi. Woh  Aimma e Mujtahideen ko SHAAREH (commentor) samjhta hai na ke SHAARE’ aur maqsood Quran aur hadees ki pairvi hoti hai na ke us Imam aur Mujtahid ki

TAQLEED KI HAQEEQAT:-

 Is haqeeqat ko samjhne ke liye jo tareef Fuqaha ne Ki hai us ko saamne rakhna kafi hoga. Qaazi  Abdul Nabi Ahmed Nagri ka bayan hai:

“ Ek shakhs ka doosre shakhs ke Qaul o fael ki daleel me Ghaur o fikar kiye baghair us ke haq hone ka gumaan rakhte hue pairvi karna Taqleed hai.”

(DASTOORUL ULAMA 1 /341)

Allama Ibn Humaam likhte hain:

“Taqleed us shakhs ke Qaul par bilaa hujjat amal karna hai jis ka qaul hujjat nahi.

(TAISEERUT TEHREER 4/241)

Ibne Humaam ne jo tareef ki hai qareeb qareeb isi tarah ke alfaaz Imam Ghazali(ra),Shaik Abu mansoor Maaturudi Waghaira se bhi manqool hain------- In Ibaaraton se do(2) baaten waazeh hain. Awwal ye ke Taqleed ka maqsad bazaate khud Imam ki itteba nahi balkr kitab o sunnat ki itteba hai, Albatta Muqallid ka ye Husn e Zann hota hai ke us Imam ne jo raai ikhtiyaar ki hai woh Quran aur Hadees se zaida muwafiq aur hum Aahang hai. Ye  bilkul aise hi hai jaise koi shakhs

Bukhari o Muslim ki kisi hadees ko is Husn e zann ki bina par qabool kare ke Imam Bukhari tehqeeq e Hadees me saheeh natije tak pohanche honge. Haalaanke Ahtemaal us me bhi ghalti ka maujood hai pas jaise Muhaddis par riwayat e Hadees ke bare me Husn e zann se kaam liya jata hai, usi tarah ek Muqallid Imam e Mujtahid ke bare me maaniye Hadees ko saheeh taur par samjhne ke baare me Husn e Zann aur nek gumaan raktha hai.

Phir is ke saath is baat ka izafa kijiye to baat aur munaqqah ho jati hai ke Taqleed ke hukum me ye baath dakhil hai ke is baat ka Aqeeda rakhe ke Uska Imam ghalti se masoom aur mubarra nahi hai aur is baat ka bhi ahtemaal maujood hai ke shayad us ne Saheeh natije tak pohanchne me laghzish ki ho aur uski raye ghalat ho. Zaahir  hai agar mujtahideen ko اربابا من دون الله ke darja diya gaya hota aur halal o haram ki Kaleed unke hath me di gayi hoti to un ke bare me Ijtahadi Ghalti ka tasawwur bhi kyu kar kiya jasakta tha?

 doosre Taqleed ki haqeeqat me ye baat daakhil hai ke taqleed ek aise shakhs ki itteba ka naam hai ke jis ki raai bazaat e khud hujjath nahi, goya muqallid is baat ko tasleem karta hai ke jaise Allah aur Uske Rasool sallallahu alaihi wasallam ki baat hujjath hai usi tarah Aimma e Mujtahideen ki raaye hujjath aur daleel nahi.

Is  ke bawajood agar taqleed ko shirk qaraar diya jaye aur Muqallideen ke bare me kaha jaye ke woh Aimma kiraam ko RAB ka darja dete hain to kitni badi jasarat aur zulm ki baat hogi aur is se badh kar bhi kuch ghalat bayani ho sakti hai?

 (contd insha Allah)

THE NATURE OF TAQLEED

No Muslim can deny that Islam’s real message is to obey Allah alone. Emphasis has been placed upon following the Prophet Muhammed sallalahu alaihi wa sallam because he represented Allah’s commandments through his words and actions. Allah and His Messenger have to be unequivocally followed in what is halal (permissible) and what is haram (forbidden): what is allowed and what is not. Whoever believes in following anyone besides Allah and His Messenger and regards that person as independent (of Allah and His Messenger) is surely outside the fold of Islam. Thus, every Muslim should attempt to follow the commandments of the Qur’an and Sunnah (the traditions and norms of the Prophet sallalahu alaihi wa sallam). There are certain commandments in the Qur’an and Sunnah which a lay person can understand. Such commandments are not intricate, ambiguous or contradictory. Understanding these commandments and their implications can be effortlessly achieved without confusion.
 For instance, Allah says: 
“Do not back bite” (Surah Al-Hujuraat: 12) 
Anyone familiar with the Arabic language will immediately understand the verse, since there is no ambiguity in the statement, and nor does it clash with any other Islamic value it is readily understood. 
Likewise, the Prophet sallalahu alaihi wa sallam said: 
           “There is no preference of an Arab over a non-Arab” 
This Hadith is also clear and uncomplicated. A rudimentary knowledge of Arabic would enable its understanding. Conversely, there are many commandments in the Qura’n and Sunnah which are ambiguous. In fact, there are some statements which seem to contradict other verses of the Qura’n or a Hadith. 
For Example, the Quran says:
 “And those women who are divorced should wait for three ‘Quruu’.” 
                                                                                                (Surah Al-Baqarah:228) 
The verse has stipulated that the waiting period for a divorced woman, in order to remarry, is three ‘Quruu’. The word Quruu in the Arabic language is used to denote both the monthly menstruation period (Haydh) and the time in between the monthly period (Tuhr). If the former meaning were taken, then the rule would be that a divorced woman should wait for three monthly menstruation periods (Haydh) to elapse. If the later meaning is taken, the rule would be that the divorced woman should wait until three months in between her monthly menstruation period (Tuhr) have expired. The question is which one of these two meanings applies. 
Similarly a Hadith of the Prophet sallalahu alaihi wa sallam says: 
“Whoever does not stop the practice of Mukhabarah should hear the proclamation of war (against him) for Allah and His messenger.” 
              Mukhabrah is a specific kind of farming in which a landlord makes an agreement and a farmer, who is hired by him, to cultivate his land. The agreement stipulates the amount of produce, which is to be divided by each party. There were several forms of Mukhabarah practiced during the time of the Prophet sallalahu alaihi wa sallam. This particular Hadith is brief and vague as to which particular kind of Mukhabarah is forbidden. 
The Prophet sallalahu alaihi wa sallam said in another Hadith: 
                        “Whoever has an Imam, then the Imam’s recitation is his recitation.”

[ Muwaata of Imam Muhammed, Page 96]

 This seems to indicate while the Imam is reciting in salaat, the follower should remain silent.
 However, another Hadith says: 
“There is no salaat for he who does not recite Surah Al-Fatiha.” 

[Bukhari Vol. 1, Hadith no. 723] 

This seems to indicate that everyone should recite Surah Fatiha. The question arises whether the first Hadith should be taken as the primary source referring to the Imam or the one who offers salaat individually and the second Hadith explained as a corroborating evidence; or should we make the second Hadith the base and that the first Hadith refers to the Imam’s recitation after he recites Surah Fatiha. Needless to say from the above examples, the process of extrapolating rules from the Qura’n and Sunnah can be complicated. One solution is that we exercise our understanding and insight in such issues in order to make our judgments and rulings. Another solution could be that instead of making independent rulings ourselves, we look into what the predecessors ruled concerning these issues. After investigating the opinions of the scholars whom we know to be more qualified and more adept in these issues than ourselves, we rely on their understanding and insight and act according to their rulings. If we consider with fairness, from the two options (mentioned above), the former option (of exercising our own understanding) is fraught with difficulties, which will be examined later. The second option (of relying on the opinion of a scholar from the past) is much more cautious. This is so not merely because it seems like a humble approach but because it is an undeniable reality that we have very little resemblance with the scholars of the first Muslim era. We fall short of their knowledge, understanding, intelligence, memory, morals and piety. In addition, the scholars of the first era were close to the environment and time when the Qura’n was revealed which allowed understanding the Qura’n and Sunnah in its entirety. We, on the contrary, are so distant from the time when the Qura’n was revealed that we are not disposed to a comprehensive understanding of the Qur’an’s background, to its environment, the social norms of that time and to the language of that era. The factors listed above are indispensable if anyone is to understand the Qura’n and Sunnah. After considering all of these points, if we do not rely upon our own understanding but instead follow the opinion of a scholar of the past in matters which are ambiguous or complicated, then it will be said that we are following, or making Taqleed of that scholar. 
This is the essence of Taqleed. Taqleed of an Imam or a Mujtahid is only valid in areas where understanding a rule of the Qura’n and Sunnah is difficult or complicated, regardless of whether this is because an additional meaning may be drawn from the text or there is some intricacies in the text, or even if there seems to be a certain contradiction in the text. An absolute and conclusive text where there exists no ambiguity, brevity or apparent contradiction in the text of Quran or Sunnah, there is no Taqleed of any Imam or Mujtahid. The famous Hanafi jurist, Shaykh Abdul Ghani Al-Nablusi states: 
The issues which are agreed upon – without any doubt and by necessity – do not require any Taqleed of any of the four Imams like the obligation of Salaat. Fasting, Zakaat and Hajj, etc. and like the prohibition of adultery and fornication, drinking wine, murder, stealing and usurping. The issues which are debated are the issues where Taqleed becomes necessary.” 
[Khulasataul Tahqeeq fi Hukm at-Taqleed wa at-Talfeeq - page - 4 printed by Al-Yasheeq, Istanbul]

 Shaykh Khatib Al-Baghdadi writes: 
          “As far as the Islamic rules are concerned, there are of two types. The first are those which are known by necessity to be part of the Deen of the Prophet sallalahu alaihi wa sallam like the five prayers, Zakaat, fasting in Ramadhan, Hajj; the prohibition of adultery, wine and so on. Taqleed is not allowed in these issues since they are such that everyone should know and understand. The second type are those rules which need to be understood and extrapolated such as the details of the rituals of worship, transactions and weddings, for example, Taqleed is allowed in these issues since Allah says: “So ask the people of remembrance if you know not.” (Surah Al-Nahl: 43) If Taqleed was not allowed in these issues it would mean that everyone would have to learn these particulars (directly). This would cut off people from their work and livelihood; ruin crops and destroy cattle. Thus, this requirement [of learning these details] should be dropped.”
[ Al-Faqih wal Mutafaqqihah - page 67, vol.2 printed by Darul Iftaa, Riyadh, Saudi Arabia 1389] 

The statements above clarify that following an Imam or a Mujtahid does not entail believing the Mujtahid to be an independent source of law (Shari’ah), who has to be followed in totality. Rather the idea is that the Quran and Sunnah should be followed, however, a particular Imam’s understanding of the Qura’n and Sunnah is being followed. The Mujtahid is regarded as a commentator of the law and his interpretation is held as authoritative. This is why, Taqleed is not an issue in those rules, which are conclusive since the purpose of following Allah, and His Prophet sallalahu alaihi wa sallam is readily achieved without Taqleed. The Imam whose opinion is followed is regarded as an interpreter and not a lawmaker is in fact implied in the meaning of the word Taqleed itself. 
Ibn Humam and Ibn Nujaim, both define Taqleed thus:
 “Taqleed is to follow the opinion of a person – whose opinion is not a proof in Islamic law without asking for his [the person followed] proof.” 
[Tayseerul Tahreer by Amir Badshah Bukhari - page 246, vol. 4 printed in Egypt 1351 and Fathul Ghaffar, the commentary on Al-Manar, by Ibn Nujaim - page 39, vol 2 printed in Egypt 1355]
 This statement has clarified the fact that a person who practices Taqleed (the Muqallid) does not hold the opinion of the one whom he follows (the Mujtahid) as a source of Islamic law because the sources for Islamic law are confined to the Qura’n and Sunnah (both Ijma and Qiyas [analogy] are derived from the Qura’n and Sunnah). The only reason why a Muqallid follows an Imam is because of the conviction that the Mujtahid has insights into the Qura’n and Sunnah (which he, the follower, does not possess) by which the Mujtahid is able to understand their meanings, in this regard the follower has relied upon the Imams’ opinion. Perceived in this perspective Taqleed cannot in all fairness, perceived be equaled with shirk nor blind following. Believing that the Imam (Mujtahid) is a lawgiver and maker and to regard obedience to him as binding, this is most definitely an act of Shirk. To believe one as an interpreter of the law and trust his opinion rather then one’s own is necessary, if one has not reached the level of a Mujtahid and indispensable in this age of scholastic bankruptcy. Resorting to the Mujtahid (legal expert) is necessary to understand the complex interpretations of the Qura’n and Sunnah. Thus, there are no grounds to accuse those who practice Taqleed of following the Imams of Ijtihad rather than the Qura’n and Sunnah, rather Taqleed facilitates the following of the Qura’n and Sunnah. There are two types of Taqleed. In the first category, the follower does not appoint any one Imam or Mujtahid, but instead follows the opinion of one Imam in one issue and the opinion of another in a different issue. In the second type of Taqleed, the follower chooses the opinion of one particular Imam and Mujtahid and does not resort to anyone else besides him in any issue. The former is known as Taqleed in general and the latter is known as Taqleed of an individual. The essence of both types of Taqleed is nothing more than the fact that someone who does not have the academic capability to extract rules from the Qura’n and Sunnah chooses someone whom he regards as an expert in the interpretation of the Qura’n and Sunnah, relies upon his understanding and adheres to his opinion. The validity – if not the mandate – for this approach appears in numerous proofs from the Qura’n and Sunnah.

TAQLEED KI HAQEEQAT

Is baat se kisi Musalman ko Inkar nahi hosakta ke DEEN ki Asal Dawat ye hai ke sirf ALLAH TA'ALA aur Allah ke Rasool(Sallallahu Alaihi wasallam ) ki ITA'AT ki jaye.
Kaunsi cheez Halal?
Kaunsi cheez Haram?
Kya Jayaz hai?
Kya Najayaz hai?
In Tamam Maamlaat me KHALIS ALLAH or Uske Rasool (sallallahu alaihi wasallam) ki ITA'AT karni hai aur Jo Shaqs Allah aur uske Rasool(Sallallahu Alaihi Wasallam) ke Bajai kisi aur ki ITA'AT karne ka Qayal ho wo Yaqeenan ISLAM ke Dairey se Kharij hai.
Islye Har Musalman ke lye Zaroori hai ke Wo Quran o Sunnat ke Ehkaam ki ITA'AT kare.

Lekin!
Quran o Sunnat me Baaz Ahkaam to aise hain ke Jinhe Mamooli padha likha Admi bhi samajh sakta hai, unme koi IJMAAL ya Ta'aruz nahi hai, balke Jo Shaqs bhi unhe padhega wo kisi Uljhan k baghair un ka Matlab samajh lega
Jaise Quran me hai
وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا
"TUM ME SE KOI KISI KO PEETH PEECHE BURA NA KAHE"(49:12)
Jo shakhs Arbi Zaban jaanta how o is irshaad ke Mainey samajh jayega aur chaunke isme koi Ibhaam hai aur na koi doosri Shar’ii Daleel isse takrati hai isliye isme koi Uljhan pesh nahi aayegi, ya Maslan
Huzoor sallalahu alaihi wasallam ka irshad hai :
لَا فَضْلَ لِعَرَبِيٍّ عَلَى عَجَمِيٍّ[مسند الإمام أحمد]
“Kisi Arabi ko Kisi Ajami par koi Fazeelat nahi”
Ye irshad Bilkul wazeh hai isme koi pecheedgi aur ishtebaah nahi , Har arabi daan bila takalluf iska matlab samajh sakta hai.

Iske bar Khilaf bhot se Ahkaam wo hain
Jin me koi IBHAAM ya IJMAAL paya jata hai, aur  kuch aise hain jo Quran hi ki kisi Dusri Ayat ya Rasoolullah(Sallallahu alaihi wasallam) hi ki kisi Doosri Hadis se Muta'raz maloom  hote hain. Hare k Ki Misaal mulaheza farmayye:-
1. Quran e Kareem ka irshad hai
وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ
 “aur Jin Aurton ko TALAAQ dedi gayi how o 3 QUROO’ guzarne tak intezaar karengi”   (2:228)
Is aayat me Mutallaqa Aurat ki iddat bayan ki gayi hai aur is ke liye “3 QUROO’ ” ka lafz istemaal kiya gaya hai lekin قرء ka lafz Arabi zaban me “HAIZ” (maahwari) ke liye bhi istemaal hota hai aur “TUHUR” (paaki) ke liye bhi agar pehle mainey liye jayen to Aayat ka matlab ye hoga ke Mutallaqa Aurat ki Iddat 3 Martaba Ayyam e Maahwari ka guzar jana hai aur agar Doosre mainey liye jayen to 3 TUHUR  guzarne se Iddat poori hogi, is mauqe par haamre liye ye Sawaal paida hota hia ke in me se kaun se mainey par Amal Karen???
2. Ek hadis me Ap(Sallallahu Alaihi wasallam) ka irshad hai
مَنْ كَانَ لَهُ إِمَامٌ، فَقِرَاءَةُ الْإِمَامِ لَهُ قِرَاءَةٌ
[سنن ابن ماجه ،بَابُ إِذَا قَرَأَ الْإِمَامُ فَأَنْصِتُوا]
"JIS SHAKHS KA KOI IMAM HO TO IMAM KI QIRAT USKE LYE BHI QIRAT BAN JAYEGI."
Is se Maloom hota haitke Jab Imam Qirat kar raha ho to MUQTADI ko Khamoosh Rehna chahye,
Doosri taraf Ap(sallallahu alaihi wasallam) hi ka Irshad hai
لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الكِتَابِ
[صحيح البخاري ،بَابُ وُجُوبِ القِرَاءَةِ......]
"Jis shakhs ne Surah Fatiha na padhi uski Namaz nahi hogi."
Isse Maloom hota hai k Har Shakhs ke lye Sure Fatiha padhni zaroori hai. In dono Hadiso ko Peshe Nazar rakhte hote hue ye SAWAL paida hota hai ke aaya pehli Hadis ko Asal Qarar dekar yu kaha jaye ke Dusri Hadis me Sirf IMAM O MUNFARID murad hai., ya Dusri Hadis ko Asal Qarar dekar yu kaha jaye ke pehli Hadees me Qirat se muraad Surah fatiha ke siwa koi Doosri Soorat hai aur Surah fatiha use Mustasna hai?

Apne mulaheza farmaay ke Quran o hadees se AHKAAM ke mustambat karne me is Qism ki bhot si dushwariyan pesh aati hain ab ek Soorat to ye hai ke hum Apni Fahem o Baseerat par Aetemad kar k is Qisam ke Maamlat me khud koi Faisla karlen aur uspar Amal karen
Aur
Dusri Soorat ye hai k is Qisam ke ma’amlaat me az khud koi faisla karne ke bajaye ye dekhen ke Quran o Sunnat ke in irshadaat se Hamare jaleel ul Qadr Aslaaf ne kya samjha hai? Chunanche Quroon e oola ke jin Buzrugon ko hum Uloom e Quran o Sunnat ka ziyada maahir paayen unki fahem o Baseerat par Aetemaad Karen aur unho ne jo kuch samjha hai uske mutabiq amal Karen.
Agar Insaf aur Haqeeqat pasandi ke sath kaam lya jaye to pehli Surat badi khatarnaak hai aur Dusri Surat bhot Ehtyat wali aur Nafs ko maarne wali hai.

In Tamam baato ka Lihaaz rakh kar dekha jaye to Quran o Sunnat ke wo Irshadaat jin me Ta'ruz nazar ata ho usme apni Aqal pe bharosa karne ki bajae hamare Aslaaf ki TEHQEEQ par bharosa kya jaye to jab ye kaha jayega ke Ap FALAAN IMAM ki TAQLEED karte hai.

Ye hai TAQLEED KI HAQEEQAT.

To in baato se ye baat wazeh hojati hai k Kisi IMAM ya MUJTAHID ki TAQLEED ka Matlab ye hargiz nahi hai ke use Bazaate Khud WAJIBUL ITA'AT samajh kar ITA'AT ki jarahi hai, ya usey SHARYAT BANANE WALE ka darja dekar uski har baat ko Wajibul Itteba samjha jaraha hai, balke Iska Matlab sirf ye hai ke ITTEBA to QURAN O SUNNAT ki Maqsood hai lekin Quran o Sunnat ki Murad ko samajhne ke lye Ba haisyat SHAAREH unki Bayan o Tashreeh par Aetmad kya jata hai.
Ye baat ISTILAHE TAQLEED ke Mafhoom me Dakhil hai.

TAQLEED :-
Us Shaqs ke Qaul par Baghair HUJJAT AMAL karna hai, Jiska Qaul HUJJAT nahi.(ALLAMA IBNE HUMAM)
Is tareef ne Wazeh kardya ke MUQALLID IMAM ke Qaul ko Sharyat nahi balke Quran o Sunnat ki Tashreeh samajhta hai.

Ab aplog Insaf ki Nazar se Ghaur farmayye ke is Amal me Kaunsi baat Aisi hai jise GUNAH YA SHIRK kaha jaye.
Agar koi shaqs kisi IMAM ko SHAARE'(SHARYAT BANANE WALA) samajhta ho to beshak us Amal ko SHIRK kaha jasakta hai.

<plz meherbani farma kar ghaur se padhen aur samajhne ki koshish karen, aur agar kuch samajh na aye to puch sakte hain, aur ye baat tamam ummat tak pohanchaen>
Taufeeq to Allah hi dene wala hai.

JazakAllah khair.

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