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Jahannam Kahan Hai? Aur Rooh Jism Mein Lautti Hai Ya Nahi?

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#1
Jahannam Kahan Hai? Aur Rooh Jism Mein Lautti Hai Ya Nahi?

Tehreer: Abu Abdur Rahman Rafiq Tahir ’Afallahu Anhu.

Romanised: Syed Ibraheem Salafi
____________________


Mohtaram shaikh (Rafiq Tahir Hafidahullah) sahaab ek aayat aur do ahadees ki sahih tafseer aur sharah jaanni hai, kuffaar ki rooh se muta’alliq kaha gaya hai ke us ke liye aasmaan ke darwaaze nahi kholey jaayenge alfaaz: ((لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ)) hain Dr. usmaani sahaab ke muqallideen kehtey hain is se muraad jannat ke darwaaze hain kiyunke jannat ke darwaaze ke liye bhi: ((شَهْرُ رَمَضَانَ فُتِّحَتْ أَبْوَابُ السَّمَاءِ)) aaya hai yani is se pichhli hadees mein: ((رَمَضَانُ فُتِحَتْ أَبْوَابُ الْجَنَّةِ)) ke alfaaz jannat ke darwaazon ke liye iste’maal huwe hain tou is aayat ke in alfaaz ka matlab bhi jannat ke darwaaze hai jahannum ke darwaaze ya aasmaan ke darwaaze muraad nahi hain jabke Ibn e Majah ki Hadees mein is aayat ki tafseer mein kuffaar ki roohon ko wapas qabr ki taraf lauta deney ka zikr hai aur un ke liye aasmaan ke darwaaze na kholey jaaney ka zikr hai, is hadees ko wo log Qur’an ke khilaaf qaraar detey hain.??
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الجواب بعون الوہاب

Usmaaniyon ke is aiteraaz ki buniyaad jahannam ka aasmaan par hona hai, jabke ye buniyaad hi baatil hai! Inhein kahen ke pehle jahannam ka aasmaan par hona saabit karen, phir aage baat karen!

Jannat aasmaano mein hai is liye jannat mein dakhiley ke liye aasmaano ke darwaazon ka khulna aur jannat ke darwaazon ka khulna zaroori hai, jabke jahannum zameen mein hai.

Allah ﷻ ka farmaan e zishaan hai:
ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ
“Phir hum ne use nichon mein se sab se nichey lauta diya.”
(Surah At-Teen: 5)

Is aayat e mubaraka se jahannam ka nichey hona ma’loom hota hai.

Rasoolullah ﷺ kafir ka anjaam zikr kartey huwey farmatey hain:
قَرَأَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: {لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ} [الأعراف: 40] فَيَقُولُ اللهُ عَزَّ وَجَلَّ: اكْتُبُوا كِتَابَهُ فِي سِجِّينٍ فِي الْأَرْضِ السُّفْلَى، فَتُطْرَحُ رُوحُهُ طَرْحًا ". ثُمَّ قَرَأَ: {وَمَنْ يُشْرِكْ بِاللهِ، فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ} [الحج: 31] فَتُعَادُ رُوحُهُ فِي جَسَدِهِ
“Yahan tak ke use aasmaan e duniya tak le jaaya jaata hai, uske liye darwazah khulwaaya jaata hai tou khola nahi jaata, phir Rasoolullah ﷺ ne yeh aayat tilaawat farmaayi:
لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ
“Unke liye aasmaan ke darwaaze nahi kholey jaatey aur na wo jannat mein dakhil honge yahan tak ke oont sooyi ke suraakh mein dakhil ho jaaye.” (Surah Al-A’raaf: 40) Allah ﷻ farmatey hain iska indiraaj sijjeen mein kar do nichli zameen mein, tou uski rooh ko zor se phenk diya jaata hai. phir Aap ﷺ ne yeh aayat tilaawat farmaayi:
وَمَنْ يُشْرِكْ بِاللهِ، فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ
“Aur jo Allah ke saath shirk karta hai tou goya wo aasmaan se gira, tou usey parindon ne uchak liya ya usey hawa hi kisi door jagah ley giri.” (Surah Al-Hajj: 31) phir us ki rooh uske badan mein lauta di jaati hai.
(Musnad Ahmed: 18534)

Is hadees se yeh baat waazeh hoti hai ke:

• Darwaaza aasmaan e duniya ka nahi khola jaata aur yehi aayat se muraad hai.

• Aur yeh bhi saabit huwa ke kafir ka indiraaj sijjeen mein kiya jaata hai ke usey nichli zameen mein rakkha jaaye, jis se ma’loom hota hai ke jahannam aasmaanon par nahi balke nichli zameen mein hai.

• Aur Allah ﷻ ke farmaan “Unke kiye aasmaan ke darwaaze nahi kholey jaatey” se bhi jahannam ka aasmaanon par na hona saabit hota hai.


Sayyiduna Abu Huraira Radhi Allahu Anhu farmatey hain hum Rasoolullah ﷺ ke saath thhey ke aachanak kisi cheez ke girney ki aawaaz suni tou Nabi ﷺ ne farmaaya tumhein ma’loom hai ke yeh kya hai? Humne kaha Allah ﷻ aur uske Rasool ﷺ ziyada jaantey hain, Aap ﷺ ne farmaaya:
هَذَا حَجَرٌ رُمِيَ بِهِ فِي النَّارِ مُنْذُ سَبْعِينَ خَرِيفًا، فَهُوَ يَهْوِي فِي النَّارِ الْآنَ، حَتَّى انْتَهَى إِلَى قَعْرِهَا
“Yeh patthar tha, jise sattar saal (70 years) pehle jahannam mein phenka gaya, tou wo ab tak jahannam mein girtaa raha yahan tak ke uske paindey (teh) mein pohanch gaya.“
(Sahih Muslim: 2844)

Is sahih hadees se bhi ma’loom hota hai ke jahannam zameen mein hai, kiyunke yeh aawaaz zameen pe suni gayi, jise Rasoolullah ﷺ ne bhi samaa’at farmaaya (yani suna) aur Aap ke Ashaab ne bhi.

Sayyiduna Abdullah bin Salaam Radhi Allahu Anhu farmatey hain:
إِنَّ الْجَنَّةَ فِي السَّمَاءِ، وَإِنَّ النَّارَ فِي الْأَرْضِ
“Bila-shubah jannat aasmaan mein hai aur jahannam zameen mein hai.”
(Mustadrak Haakim: 8698)



Aur yeh riwaayat hukman Marfoo’ hai.


Tambeeh:

1) Jin riwaayaat mein yeh zikr aata hai ke Rasoolullah ﷺ ne Me’raaj ki raat jannat aur jahannam ko dekha tou yaad rahe ke un riwaayaat mein yeh zikr nahi ke jahannam ko aasmaanon mein dekha!

Albattah sahih bukhari ki ek riwayat mein jahannam ke ’azaab ko zameen pe dekhne ka zikr maujood hai:
رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ أَتَيَانِي فَأَخَذَا بِيَدِي، فَأَخْرَجَانِي إِلَى الأَرْضِ المُقَدَّسَةِ، فَإِذَا رَجُلٌ جَالِسٌ، وَرَجُلٌ قَائِمٌ، بِيَدِهِ كَلُّوبٌ مِنْ حَدِيدٍ
“Maine raat ko (khawaab mein) do aadmiyon ko dekha, wo dono mere paas aaye aur mujhe arz e muqaddasa ki taraf ley gaye, tou (maine dekha ke) ek aadmi baithaa huwa hai aur ek khadaa huwa hai uske haath mein lohe ke aankus (daraanti ki tarha mudey huwey chotey chhurey) hain......
(Sahih Bukhari: 1386)



Is taweel (lambi) hadees mein mukhtalif logon ke ’azaab ka zikr hai, hum ne iska ibtedaayi hissa zikr karney pe iktifaa (bus) kiya hai kiyun ke humara istedlaal is mein maujood hai ke yeh ’azaab Nabi e Mukarram ﷺ ne sar-zameen e muqaddas mein hotey dekha hai, jis se jahannam ke zameen par honey ka waazeh saboot milta hai, aur yeh bhi saabit hota hai ke Rasoolullah ﷺ ne jahannam ko zameen mein dekha hai, Me’raaj ki raat bhi Aap ﷺ ko arz e muqaddasa ki taraf ley jaaya gaya tha, tou ho sakta hai ke Aap ﷺ ne Me’raaj ki raat bhi jahannam ko sar-zameen e muqaddas mein dekha ho.

2) Riwaayaat mein “aasmaan” maryi ka mahal aur zarf nahi balke dekhne waaley ka hai, jannat aur jahannam ko tou Nabi e Mukarram ﷺ ne zameen pe rehtey huwe bhi dekha tha, jaisa ke ahaadees se waazeh hai.

Rahi yeh baat ke munkireen e hadees marney ke ba’d rooh ke usi jism mein lautney ka inkaar kartey hain, aur samajhtey hain ke yeh aqeedah rakhna Qur’an ke bar-khilaaf hai, aur iski daleel ke taur par wo yeh Qur’aani aayat paish kartey hain:
وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ
“Aur unke peechey ek aad hai us din tak jis din wo utthaye jaayenge.”
(Surah Al-Mominoon: 100)


Aur yeh aayat paish kar ke kehtey hain ke chunke rooh o badan ke darmiyan qayaamat tak aad hai lehaza qayaamat se pehle rooh badan mein daakhil nahi ho sakti, aur is talluq se wo Sunan Abi Dawood ki Hadees: 4753 jo ke Musnad Ahmed: 18534 mein tafseel se zikr huwi hai, uska inkaar kartey hain kiyunke is mein waazeh alfaaz maujood hain ke marney waaley ki rooh uske jism mein lauta di jaati hai jahan roohon ko naye badan dey kar unhein sawaab ya ’azaab diya jaata hai.

Lekin Allah ﷻ ne kitaab e ’azeez Qur’an e Majeed Furqaan e Hameed ki yeh khoobi rakkhi hai ke koi bhi baatil parast uski aayaat e bayyinaat (wazeh aayaat) se apna baatil nazariyya saabit nahi kar sakta, aur yehi mu’aamlah yahan hai, ek zara ghaur karney se mu’aamlah saaf ho jaata hai ke yeh aayaat unke mauqif ke khilaaf hain, inke haqq mein nahi, mulaahazah farmaayen:

Allah ﷻ ka farmaan hai:
حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ (99) لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ
“Yahan tak ke jab in mein se kisi ek ko maut aati hai tou wo kehta hai aye Rab mujhe lauta do, taake main jo chhod aaya hun us mein koi nek aamal kar lun, hargiz nahi yeh tou ek baat hai jo wo kehney waala hai, aur inke peechey us din tak jis din wo utthaye jaayenge, ek pardah hai.”
(Surah All-Mominoon: 99,100)


In wazeh aayaat par ghaur farmaayen ke Allah ﷻ farmaa rahey hain “Jab in mein se kisi ek ko maut aati hai” tou jise maut aa rahi hai wo marney se pehle “rooh aur jasad (jism) ka majmu’ah hai” na ke sirf badan ya sirf rooh! aur phir farmaaya ke “wo kehta hai” ab ikhtilaaf yahan hai ke kehney waala kaun hai? Rooh keh rahi hai ya rooh aur jasad ka majmu’ah? Thode se ghaur o fikr se bhi yeh baat samajh aajati hai ke yahan “قال” (kehne waale) ka marja’ (muraad) hai “أحدهم” (un mein se ek) aur wo bila-ittefaaq rooh aur badan ka majmu’ah hai na ke sirf rooh, kiyunke zinda insaan rooh aur jisam ka murakkab hota hai, tou iska saaf matlab banta hai ke marney ke ba’d wahi rooh aur jism ka majmu’ah jise maut aayi thi Allah se darkhwaast karta hai ke mujhe lauta dijiye, tou jab marney ke ba’d kehney waala bhi rooh o jism ka wahi majmu’ah hai jise maut aati thi tou is se ma’loom hota hai ke marney ka ba’d marney waaley ki rooh uske badan mein lauta di jaati hai tabhi tou wo rooh o jism ka majmu’ah Allah ke huzoor arz karta hai, kiyunke Allah ne yeh nahi farmaaya ((قال روحہ ربی ارجعون)) balke farmaaya hai ((قال رب ارجعون)) aur rooh ko badan se juda karney ki yahan koi daleel maujood nahi hai, kiyunke “قال” (kehne waale) ka marja’ hi rooh aur jism ka majmu’ah hai. Lehaza ghaur o fikr karen!

Phir farmaaya:
وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ​
tou yahan bhi ((ورائہم)) ka marja’ wahi ((احدهم)) hi hai, jiska matlab saaf zaahir hai ke rooh aur jism ke majmu’ah aur ((فيما ترك)) ke darmiyan ek aad hai, na ke rooh aur jasad ke darmiyaan, kiyunke Allah ﷻ ne ((ومن وراء أرواحھم)) ya ((ومن وراء اجسادھم یا ومن بین ارواحھم واجسادھم)) nahi farmaaya, aur yehi baat hadees e nabawi mein zikr hui hai ((فتعاد روحہ فی جسده))... khoob samhaj len.


ھذا، واللہ تعالى أعلم، وعلمہ أکمل وأتم ورد العلم إلیہ أسلم والشکر والدعاء لمن نبہ وأرشد وقوم، وصلى اللہ على نبینا محمد وآلہ وسلم​


Source Of Fatwa:
http://www.rafiqtahir.com/ur/play-swal-731.html
 

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