Abul A’la Maududi ki qayadat me 1941 me qayam hone wali ‘Jamat-e-Islami’ ek aisi siyasi aur fikri tehreek hai jisne deen-e-Islam ke roohani, ibadati aur aqaidi tasawwur ko khalis ‘Siyasi Hukoomat’ (Political Power) ke qalab me dhal diya. Maududi fikr ne Anbiya-e-Kiram ki ismat, Sahaba-e-Kiram ki qadr-o-manzilat, aur Aimma-e-Fiqh ki taqleed par aisi jura’at-mandana tanqeedein keen jinse musalmanon me bhed-bhaav aur be-adabi ka zehr phaila. Unki kitab ‘Khilafat-o-Malookiat’ me Hazrat Usman Ghani, Hazrat Muawiya aur digar Sahaba par shadeed aitrazaat uthaye gaye jo Shia aqaid se qareeb tar hain. Is tahqeeqi mazmoon me hum Jamat-e-Islami ke fikri inhiraf aur Ahle Sunnat wal Jamaat ke mauqif ka jaiza lenge.
1. Jamat E Islami Se Farq Maududi Fikr Sunni Radd Khilafat O Malookiat Ka Sharai o Lughwi Mafhoom
Deen-e-Islam ek mukammal zaabta-e-hayat hai jo aqaaid, ibadaat, mamlaat aur akhlaqiyyat me poori insaniyat ki hidayat farmata hai. Jab hum jamat e islami se farq maududi fikr sunni radd khilafat o malookiat ki sharai hesiyat ka jaiza lete hain, to ye baat nihayat wazeh ho kar samne aati hai ke Aslaf-e-Saliheen, Aimma-e-Mujtahideen, aur Ahle Sunnat wal Jamaat ke jumhoor ulema ne hamesha is amar ko Quran-o-Sunnah ki asoolon par parkha hai.
Lughwi aitibar se is lafz ke maani paakizgi, itaat, tabedaari aur haq par qayam rehne ke aate hain. Istilah-e-shariat me iska maqsad banday ko uske Khaliq-o-Malik se jodhna aur Nabi-e-Kareem, Rahmatul-lil-Aalameen Hazrat Muhammad Mustafa ﷺ ke naqsh-e-qadam par chalana hai.
Hanafi Fiqh ke azeem ulema—jinke sarbarah Imam-e-Azam Abu Hanifa Nu’man bin Thabit (R.A.) hain—ne hamesha nusoos-e-shariah (Quran aur Sunnah) ke ma-baad usool aur qawaid ko samne rakh kar har maslay ki tahqeeq farmai hai. Ahle Sunnat wal Jamaat ka tareeqa hamesha aitedal, aman aur adab-e-risalat par mabni raha hai. Isme na to kutto-nifaq ki gunjaish hai aur na hi kisi qism ki ghulo aur bidat-e-dalalah ki.
2. Aayaat-e-Quraniyyah se Qat’i Dalaail o Barahin
Allah Tabarak wa Ta’ala ne Kalam-e-Majeed me is ahem mauzoo par wazeh hidayat ata farmai hai. Surah mubarakah me irshad-e-bari ta’ala hota hai:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
Wa maa khalaqtul jinna wal insa illaa liya’budoon
“Aur maine jinno aur insano ko sirf isliye paida kiya ke wo meri ibadat karein. (Surah Az-Zariyat: 56)”
Kalam-e-Ilahi ne insaniyat ki takhleeq ka maqsad ‘Ibadat’ bayan farmaya hai. Ibadat ko sirf hukoomat haasil karne ka zariya thehrana Maududi fikr ka khula inhiraf hai.
Tafseer-e-Kabeer me Imam Fakhruddin Razi aur Tafseer Kanz al-Iman me Aala Hazrat Imam Ahmed Raza Khan Barelvi is aayat-e-mubaraka ke taht farmate hain ke Allah Ta’ala ke har hukum me hikmaton ke khazane poshida hain. Momin ka kirdar ye hona chahiye ke wo kalam-e-ilahi ke aage sar-e-tasleem kham kare aur uski hidayat ko apni amali zindagi me dhal le.
3. Ahadith-e-Nabawiyyah aur Asaar-e-Sahaba
Huzoor Sarwar-e-Kawnain, Janab-e-Ahmad-e-Mujtaba ﷺ ke aqwal aur af’aal deen ka doosra bunyadi sarchashma hain. Hadeeth-e-Mubaraka me aata hai:
إِذَا ذُكِرَ أَصْحَابِي فَأَمْسِكُوا، وَإِذَا ذُكِرَتِ النُّجُومُ فَأَمْسِكُوا، وَإِذَا ذُكِرَ الْقَدَرُ فَأَمْسِكُوا
Tarjuma: “Jab mere Sahaba ka zikr aaye to (bura kehne se) zaban rok lo, jab sitaron ka zikr aaye to rok lo, aur jab taqdeer ka zikr aaye to rok lo.”
— Al-Mu’jam al-Kabeer lit-Tabarani; Al-Jami’ as-Sagheer, Hadith 545
Sahaba ke aapas ke mushajiraat (ikhtilafaat) par zaban darazi karna haram hai; Maududi ne Khilafat-o-Malookiat me is farman-e-nabawi ki khilaf-warzi ki.
Sahaba-e-Kiram Ridwanullahi Ta’ala Alaihim Ajmaeen ne is farman-e-nabawi par jis tarah amali pehra diya, wo tareekh ka sunehri baab hai. Hazrat Abu Bakr Siddiq, Hazrat Umar Farooq, Hazrat Usman Ghani aur Hazrat Ali Al-Murtaza (R.A.) ne hamesha is baare me aitedal aur sunnat ka daman thama rakha.
4. Aimma-e-Kiram aur Maslak-e-Aala Hazrat ki Roshni me Fiqhi Tehqeeq
Allama Fazl-e-Haq Khairabadi ke maslak par chalne wale Ulema-e-Ahle Sunnat ne Maududiat ka parda chaak kiya. Allama Mufti Ahmad Yaar Khan Naeemi ne Diwan-e-Salik aur Mawdudi Fikr ka Ilmi Muhasiba me likha. Allama Syed Ahmad Saeed Kazmi ne fatwa diya ke Maududi ke nazariyat Ahle Sunnat ke aqaid ke khilaf hain. Dunya bhar ke Hanafiyyah aur Azhari ulema ne bhi unki kitabon par pabandi lagayi.
Mujaddid-e-Deen-o-Millat, Imam-e-Ahle-Sunnat Aala Hazrat Imam Ahmed Raza Khan Barelvi (Rahmatullahi Alayh) ne apni azeem-ush-shan tasneef Fatawa Razawiyyah me is maslay par be-misaal tehqeeq farmai hai. Aap farmate hain ke Ahle Sunnat wal Jamaat ka rasta wahi hai jispar Sahaba-e-Kiram, Tabi’een, Taba Tabi’een aur Aimma-e-Arba’a (Imam Abu Hanifa, Imam Malik, Imam Shafi’i, Imam Ahmad bin Hanbal) gamzan rahay. Deen me kisi bhi naye aqeeday ya man-marzi ki taweel ki koi gunjaish nahi hai. Har amal aur aqeeday ko nusoos-e-qat’iyyah ki roshni me samjhna zaroori hai.
Sadrush Shariah Allama Hakeem Muhammad Amjad Ali Azmi (R.A.) apni shohra-e-aafaq kitab Bahar-e-Shariat me farmate hain ke shariat-e-mutahharah ke ahkam do qism ke hain: Aqaid aur Mamlaat/Ibadaat. Aqaid me shak o shubhat se imaan me khalal waqe hota hai, jabki fiqh me Aslaf ki taqleed insan ko bhatakne se mehfooz rakhti hai. Ahle Sunnat ka sarmaya-e-iftikhar yahi hai ke unka silsila-e-ilm bila-fasl Sarwar-e-Kainat ﷺ tak pohanchta hai.
5. Maududi Fikr ke 5 Khatarnaak Inhirafaat
1. Anbiya-e-Kiram ki Ismat par Hamla: Maududi ne ‘Tafheemat’ me likha ke Nabi se bhi gunah ho sakta hai aur Hazrat Yusuf (A.S.) ne ma’az-Allah Fir’aun ki tarah dictator banne ka mutalba kiya.
2. Sahaba-e-Kiram par Jarh: ‘Khilafat-o-Malookiat’ me Hazrat Usman Ghani (R.A.) par iqtadar-parasti aur qunba-parwari ka ilzam lagaya jo khalis Shia rawish hai.
3. Ibadat ko Political Tools Bananna: Namaz, Roza aur Hajj ko roohani ibadat ke bajaye fauji parade aur political agitation ka tool qarar diya.
4. Taqleed-e-Aimma ka Inkar: Maududi ne Aimma-e-Arba’a (Imam Abu Hanifa waghera) ki taqleed ko ‘Zehan ki ghulami’ kaha aur khud-saakhta ijtihad ka rasta khola.
5. Tasawwuf aur Roohaniyat se Nafrat: Awliya-e-Kiram ke tareeqay, muraqaba aur zikr-ullah ko ‘Afeem’ aur ‘Ghair-Islami’ thehrana.
6. Ahle Sunnat wal Jamaat vs Jamat-e-Islami (Maududiat)
| Aqeeda / Masla | Ahle Sunnat (Jumhoor Aslaf) | Jamat-e-Islami (Maududi) |
|---|---|---|
| Maqsad-e-Zindagi | Ibadat, Khuda ki Raza, Roohaniyat | Hukoomat-e-Ilahiyyah (Political Power) |
| Ismat-e-Anbiya | Tamam Anbiya Gunah se Masoom | Anbiya se lagnish aur gunah mumkin |
| Sahaba ka Adab | Kaff-e-Lisan (Zaban rokna farz) | Aitrazaat aur Siyasi Tanqeed |
| Taqleed-e-Fiqh | Wajib (Hanafi Fiqh par Amal) | Ghair-Muqallidana khud-saakhta Fikr |
| Tasawwuf o Awliya | Deen ki Rooh aur Tazkiyah | Sufism ka radd aur be-adabi |
7. Ahem Masail aur Ghalat-Fehmiyon ka Azala
Muashray me jamat e islami se farq maududi fikr sunni radd khilafat o malookiat ke hawale se jo ghalat-fehmiyan aur ifrat-o-tafreet paayi jaati hai, uska mustanad ilmi jawab darj zail hai:
- Maududi ne deen ko asri zaban me paish kiya: Asri zaban achhi hai magar asri zaban ke naam par Sahaba aur Anbiya ki toheen karna sakht gumrahi hai.
- Jamat-e-Islami Islami nizam lana chahti hai: Islami nizam wahi qabil-e-qubool hai jo Aslaf aur Sahaba ke tareeqe par ho, Maghribi democracy ke qalab me nahi.
- Khilafat-o-Malookiat ek tareekhi kitab hai: Wo tareekhi kitab nahi balki Sahaba ke khilaf bughz aur Rawafidh ke dalail ka majmua hai.
8. Amali Zindagi me Nafaz (Practical Guidelines)
Har musalman ko chahiye ke wo darj zail amoor par pabandi ke sath amal kare taake uski amali zindagi me sunnat ka noor shamil ho sake:
- Tafheem-ul-Quran ke bajaye Kanzul Iman Padhein: Maududi ke tarjuma me adab-e-risalat ka lehaaz nahi rakha gaya; Kanzul Iman padhein.
- Khilafat-o-Malookiat se Door Rahein: Sahaba ke aitemad ko todne wali kitabon se parhez karein.
- Tazkiyah-e-Nafs par Tawajjoh: Siyasi jalson ke bajaye masjid, dars aur zikr-e-khuda me hissa lein.
- Hanafi Fiqh par Pukhtagi: Bahar-e-Shariat ke ahkam par pabandi karein.
- Sunni Ulema ki Sarparasti: Jamat Ahle Sunnat ke marakiz se talim haasil karein.
9. Roohani Fawaid aur Tazkiyah-e-Nafs
Sahaba-e-Kiram ka adab, qalb ki paakizgi, Anbiya ki ta’zeem aur siyasi fitnon se aman.
Sultan-ul-Awliya, Huzoor Ghaus-e-Azam Sayyiduna Shaykh Abdul Qadir Jilani (R.A.) apni shandar tasneef Al-Fath ar-Rabbani aur Ghunyat-ut-Talibeen me irshad farmate hain ke jab tak banda apne zahir ko shariat ke taabay aur batin ko ikhlas o hubb-e-ilahi se aaraasta na kare, tab tak haqeeqat-e-roohaniyat haasil nahi ho sakti. Shariat zahir ka husn hai aur Tareeqat batin ki taharat hai. Dono ek doosre ke laazoom hain.
Hujjat-ul-Islam Imam Muhammad Ghazali (R.A.) Ihya Ulum al-Din me irshad farmate hain ke momin ka har fail (chahe wo ibadat ho, zikr ho, ya dunya-wi kashmakash) agar niyat-e-saliha ke sath kiya jaye to wo ibadat ban jata hai. Dil ki paakizgi, bughz o keena se nijaat aur khuloos-e-niyat hi roohani kamyabi ki azeem kunji hai.
10. Hamari Sunni Kutub Library se Mutala’a
📚 Jamat Ahle Sunnat Online Library se Mutala’a Farmayein:
Is mozu par mazeed tehqeeq, asnaad aur tafseelat ke liye darj zail mustanad kutub zaroor padhein:
11. Aksar Poochhe Jane Wale Sawalat (FAQs)
Jamat-e-Islami kab qayam hui?
August 1941 me Lahore me Abul A’la Maududi ne qayam ki.
Maududi ki kitabon par ulema ka kya fatwa hai?
Ulema-e-Haramain aur Barre-sagheer ke ulema ne unke aqaid ko gumrah-kun qarar diya.
Kya Jamat-e-Islami Sunni jamaat hai?
Nahi, ye ek naya fikri maktab hai jo taqleed aur Aslaf ke raste se hata hua hai.
Sunni musalman siyasat kaise kare?
Khulafa-e-Rashideen aur shariat ke ahkam ke mutabiq adl o aman qayam kare.
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